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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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