God was telling Moshe that his tefila was unnecessary, as the people have already prayed. He should not think that his prayers were worth more or more valuable because of his lofty stature as the leader and prophet.
In describing the events preceding keri’at Yam Suf – the splitting of the sea – the Torah relates that as Benei Yisrael found themselves trapped against the sea by the pursuing Egyptian army, God spoke to Moshe and said, “Why are you crying to me? Tell the Israelites that they should journey” (Shemot 14:15). He then instructed Moshe to lift his staff over the sea which would cause the waters to split.
Many commentators addressed the question of why God here expresses disapproval of Moshe’s prayers, rhetorically asking, “Why are you crying to me?” It seems that God found Moshe’s prayers inappropriate or unnecessary, and the question naturally arises as to why this is the case. Isn’t prayer precisely the way one should respond when faced with a dire crisis? Aren’t we encouraged to turn to the Almighty for help in situations of danger?
A striking answer emerges from the Midrash (Shemot Rabba 21), which draws an association between two verses in Tehillim that begin with the word “tefila” (“prayer”). Chapter 90 begins with a prayer recited by Moshe Rabbenu – “Tefila le-Moshe ish ha-Elokim” – and several chapters later (102) we read, “Tefila le-ani ki ya’atof” – describing the prayer recited by a pauper cowering in distress. The Midrash suggests that these two verses reflect a parity of sorts between the two prayers described:
A human being – if a pauper comes to tell him something, he does not listen to him, but if a wealthy person comes to say something, he immediately listens and accepts him. The Almighty, however, is not like that; rather, everyone is equal before Him – women, servants, paupers and wealthy people.
The same word – “tefila” – is used to describe the prayers of Moshe and the prayers of the poor to inform us that God treats all prayers equally. He mercifully and lovingly listens and pays attention to anyone who speaks to Him in earnest, whether he or she is Moshe Rabbenu or a lowly beggar.
In this vein, the Midrash explains God’s asking Moshe, “Ma titz’ak eilai” – “Why are you crying to me?” In the Midrash’s words, God was saying to Moshe, “Moshe – you are standing and praying?! My children have already prayed, and I have heard their prayer!” Meaning, God was telling Moshe that his tefila was unnecessary, as the people have already prayed. He should not think that his prayers were worth more or more valuable because of his lofty stature as the leader and prophet. God heeds the cries of all people who turn to Him regardless of who they are, and thus once Benei Yisrael already cried out in prayer, Moshe’s prayer was not necessary.
The Midrash’s comments are instructive, first and foremost, in regards to the value of prayer irrespective of the worshipper’s personal stature, but additionally, they call upon us to follow God’s example of paying close attention and showing concern to all people, regardless of stature. As the Midrash observes, we are naturally inclined to give more attention to prominent, distinguished people than to others. And the Midrash perhaps subtly conveys the message that we must learn from the Almighty to lend our ears and hearts to all people in need, recognizing the value and importance of every human being and the responsibility we bear to help all those who need help which we are able to provide.
Courtesy of the Virtual Beit Medrash of Yeshivat Har Etzion - www.etzion.org.il