186. "Come now therefore, I pray you, curse me this people..." (Bemidbar 22:6). Rabbi Aba opened the discussion with the verse: "A prayer of the afflicted (poor), when he faints..." (Tehilim 102:1). There are three for whom the expression "prayer" is written and this subject was already explained. One is Moses, one is David and one is the poor man that was included with them and was together with them. You may say that we also find it written: "A prayer of the prophet Habakkuk" (Chavakuk 3:1), for a total of four. HE RESPONDS: that of Habakkuk is not SAID for the reason of prayer, even though the word prayer is written about it, it is rather praise and thanks for the Holy One, blessed be He, for having revived him and performed with him miracles and mighty deeds since he was the son of the Shunamite, WHOM ELISHA BROUGHT BACK TO LIFE.

187. However, there are three that are considered a prayer: "A prayer of Moses the man of Elohim" (Tehilim 90:1). This prayer has no equal by any other person. "A prayer of David" (Tehilim 86:1): This prayer has no equal by any other king. "A prayer of the poor" (Tehilim 102:1) is one prayer of the three mentioned. Which is the most important? One says, "A prayer of the poor:" this prayer takes priority over Moses' prayer, is before David's prayer and preempts all other prayers of the world.

188. HE INQUIRES: What is the reason? HE REPLIES: Because the poor man is broken-hearted and it is written: "Hashem is near to them who are of a broken heart" (Tehilim 34:19). The destitute always quarrels with the Holy One, blessed be He, and the Holy One, blessed be He, listens and pays attention to his words. As soon as the poor man says his prayer, He opens all the windows of the firmament, and all the rest of the prayers rising above are pushed away by that destitute, broken-hearted man, as it is written: "A prayer of the afflicted, when he faints (Heb. ya'atof, also: 'delays')..." It should have said, 'When he is faint (Heb. yit'ataf).' Why "when he delays?" THE MEANING IS THAT he causes the delay, because all other prayers do not enter in until his prayer enters.

189. The Holy One, blessed be He, said, 'Let all the prayers get delayed and this prayer should rise to Me. I do not require a court session to intervene between us. Let all his complaints come directly to Me, and I and he shall settle it on our own.' And the Holy One, blessed be He, is left alone with these complaints in that prayer, as it is written: "And pours out his complaint before Hashem" (Tehilim 102:1), assuredly "before Hashem."

190. All the hosts of heaven inquire one of the other; what is the Holy One, blessed be He, dealing with, what is He striving with? They reply TO THEM, He is concentrating on His vessels, MEANING THE BROKEN-HEARTED, desiring to be alone with them. No one knows what is made of the destitute's prayer and all his complaints, since the poor has no other desire except when he spills his tears in displeasure in front of the Holy King. The Holy One, blessed be He, has no other desire except when He accepts them and they are poured before Him. That is a prayer that causes delay to all the prayers of the world.

191. Moses poured forth his prayer and was held up for several days due to this prayer, BECAUSE OF THE BESEECHING OF THE POOR MAN. David saw that all the windows and gates of heaven were ready to open to the prayer of the poor. There exists no other prayer in the world to which the Holy One, blessed be He, will give His immediate attention as to the poor man's prayer. As soon as he noticed this, he made himself poor and destitute, removed his royal attire, sat on the ground like the destitute, and said the prayer as it is written: "A prayer of David. Incline Your ear, Hashem, hear me" (Tehilim 86:1). If you ask why, it is "for I am poor and needy" (Ibid.). The Holy One, blessed be He, replied to him, 'David, aren't you king and ruler over mighty kings? yet you make yourself out to be poor and needy.' Immediately, he prayed again in another manner and left out the words poor and needy, and said, "Preserve my soul; for I am pious" (Ibid. 2) despite all this everything was in David, BOTH POOR AND DEVOUT.

192. Rabbi Elazar said to him, You spoke well. Therefore, the person who puts forth his prayers must make himself poor, so that his prayers will be worthy to enter among the prayers of all the poor. Non of the guardians of the gates allows them, THAT IS ALL THE OTHER PRAYERS IN THE WORLD, to just simply enter as they allow the poor man's prayer, since they enter without permission. If a person makes himself poor and desires constantly to be poor, his prayer ascends and meets up with the poor's prayers. It joins up with them and rises together with them, and enters combined with theirs. And it is willingly received before the Holy King.