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What does it mean that three people—Eliezer, Moshe, and Shlomo—were answered "b'emtzah peh," while their prayers were still in their mouths? The Midrash reveals that being answered before finishing isn't about speed—it means Hashem (ה׳) empowered them to create the reality themselves through their words. Their closeness to Hashem during aseres yimei teshuvah allows this unique relationship where we can almost "sign our own checks."
Rabbi Zweig analyzes a Midrash that identifies three people who were answered "b'emtzah peh"—while their prayer was still in their mouth: Eliezer, servant of Avrohom; Moshe Rabbeinu; and Shlomo HaMelech. The sources cited are Eliezer's prayer for a sign regarding Rivka ("vaterem kalu ledaber"—before he finished speaking), Moshe's words at Korach's rebellion ("vayehi kechaloso ledaber"—when he finished speaking, the earth opened), and Shlomo at the dedication of the Beis Hamikdash ("vayehi kechalot Shlomo lehitpalel"—when Shlomo finished praying, fire descended). The shiur first addresses a textual difficulty: what is the difference between "terem kalu" (before finishing) and "kechaloso" (as he finished)? Both seem to indicate the prayer was answered immediately, while still "in their mouth." But the deeper question is: what is the significance of this? Why is being answered instantly such a special distinction?
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Midrash Rabbah on answered prayers; Bereishis 24 (Eliezer); Bamidbar 16 (Korach); Melachim I 8 (Shlomo); Rambam Hilchos Teshuvah
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Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
Why does the Rambam locate the essence of teshuvah in vidui (confession) rather than behavioral change? The shiur explores how vidui works even for shogeg (unintentional sin), showing that confession restores relationship with God even when one has pushed Him out of one's world. The connection between vidui and todah (thanks) reveals the deeper meaning of confession.
What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
