Musar su Salmi 65:78

And he who makes his heart as nothing but flesh — his prayer will be heard, as it is written: "All flesh will come to bow before Me, said the Lord" (Is. 66:23) (See Sotah 5a). And it is written: "O Thou that hearest prayer, unto Thee does all flesh come" (Ps. 65:3).

There is yet another dimension, which, if properly understood also explains the words of Shemot Rabbah 21,4 on the question מה תצעק אלי. The Midrash quotes Psalms 65,3: שומע תפלה עדיך כל בשר יבואו, "All mankind comes to You, You who hear prayer;" Rabbi Pinchas, quoting a number of sages, says that the Jewish people do not offer their prayers at one and the same time or from one and the same location, but stagger the times of their prayers. Once all congregations have concluded, the angel in charge of prayers gathers them all up, forms them into "crowns," and places the crowns on the head of G–d. We know this because of the verse quoted from Psalm 65. The word עדיך means "crown," as per Isaiah 49,18: כלם כעדי תלבשי, "You don them all like jewels." We have a similar verse a few lines earlier (49,3) in the same chapter: "Israel I glory in you!" This refers to G–d putting on the phylacteries of Israel as: עטרת תפארת בראשך, "a beautiful diadem will crown Your head" (Proverbs 4,9). Thus far the Midrash.

All those who are familiar with the exegetical system employed by the Midrashim know that, when the Midrash compares a verse in the Torah to another verse in scripture and prefaces the quotation with the introductory comment הדא הוא דכתיב, such as in the Midrash we have just quoted, the author of the Midrash found an obvious difficulty in the wording of the scriptural proof cited. The Midrash used the text of the Torah in order to explain the difficulty in the scriptural "proof" or analogy cited. We first have to understand where lies the difficulty in the verse cited from Psalms 65,3. Why would the Midrash feel that the words שומע תפלה need explaining? What difference does it make whether the prayers of the Jewish people are all offered up simultaneously or not? How do the words מה תצעק אלי in our portion help resolve the problem in the verse in Psalms?

The Midrash also teaches that though the individual congregations here on earth may be diverse, i.e they pray at different times in different locations, in the Celestial Regions they are all viewed as having prayed together and simultaneously. The uniqueness of G–d and the uniqueness of His people are found side by side when G–d wears the "crown" woven out of the prayers of His people. The verse from Psalms 65,3: "עדיך כל בשר יבואו” is therefore quite appropriate since עדיך is a reference to that crown.

The word shofar hints at the admonition, “Improve [shapru] your deeds and abandon your evil ways!” The tekiyah [a long unbroken blast] is a form of prayer and the one who hears it should say, “Master of the Worlds! Insert [teka] Your name Y-ah [the last two letters of the word tekiyah] among Israel like a peg that is firmly imbedded [takua], as it is written, ‘His hand was upon the throne of Y-ah’ (Shemos 17:16). The shevarim [a blast broken into long segments] is a hint that the Holy One Blessed is He will shatter [yeshabeir], cast down and eradicate the throne of the Sitrah Acharah so that it no longer has any dominion over Israel.This is followed by a teruah [a blast broken into many short segments], indicating that at that time, “they will make a joyful sound [yisro’a’u] and sing together” (Tehillim 65:14). For the letters vav and heh of the word teruah (תרועה) represent the vav and heh [of Hashem’s name], which will join together [with the first two letters, i.e. the yud and heh alluded to above], in fear and love in the name of all Israel.

It was taught: That entire day none of them went out of the house, to which was attached a pillar of smoke. They rejoiced in the novel insights that were revealed as if they had received the Torah from Mount Sinai that very day. As they were bringing the infant to the synagogue they heard a voice. It was that of the prophet Eliyahu reciting the verse, “Fortunate is the one whom You choose and draw close that he may dwell in Your courtyards; may we be satiated with the goodness of Your House, the holy place of Your Sanctuary” (Tehillim 65:5). This verse contains deep esoteric allusions, for it contains forty-two letters corresponding to the forty-two letter Name, the meaning of which may only be revealed to the circumspect. It also contains ten words, corresponding to which the Zohar teaches that when it is recited at the time of a circumcision the infant is crowned with ten canopies that will await him in the World to Come.