Manasseh's Prayer and the God Who Receives the Penitent

"He has turned to the prayer of the destitute" (Psalms 102:18). Rabbi Reuben said, we cannot make sense of David's manner: sometimes he calls himself a king and sometimes he calls himself poor. How so? When he gazes and sees that the righteous are destined to arise from him, such as Asa, Jehoshaphat, Hezekiah, Josiah, he calls himself a king, "O God, give Your judgments to the king and Your righteousness to the king's son" (Psalms 72:1). And when he gazes and sees that the wicked are destined to arise from him, such as Ahaz, Amon, Manasseh, he calls himself poor, "A prayer of the poor when he is faint" (Psalms 102:1). Rabbi Alexandri interpreted the verse concerning a laborer: just as this laborer sits and watches all day for when his employer will set him a little aside and gather it for him at the end. What is "the feebler" (Genesis 30:42)? Rabbi Isaac bar Hakila said, the latecomers. Resh Lakish said, this verse has no end that fits its beginning nor beginning that fits its end. "He has turned to the prayer of the destitute" (Psalms 102:18) should have said, He did not despise his prayer; "He did not despise their prayer" (Psalms 102:18) should have said, He turned to the prayer of the destitute ones. Rather, "He has turned to the prayer of the destitute," this is Manasseh king of Judah; "and He did not despise their prayer," this is his prayer and the prayer of his fathers. This is what is written, "And He was entreated by him" (2 Chronicles 33:13), but it is written "and He dug through for him." Rabbi Lazar bar Simeon said, in Arabia they call digging "entreating." "And He brought him back to Jerusalem" (2 Chronicles 33:13), by what did He bring him back? Rabbi Samuel bar Jonah in the name of Rabbi Aha said, by a wind He brought him back, as you say, "who makes the wind to blow." "And Manasseh knew that the LORD is God" (2 Chronicles 33:13), at that moment Manasseh said, there is judgment and there is a Judge. Rabbi Isaac interpreted the verse concerning these generations that have neither king nor prophet nor Urim nor Thummim, but only this prayer alone. David said before the Holy One, blessed be He, Master of the worlds, do not despise it. "Let this be written for the last generation" (Psalms 102:19), from here that the Holy One receives the penitent. "And a people yet to be created shall praise the LORD" (Psalms 102:19), for the Holy One, blessed be He, created them a new creation. Another interpretation: "Let this be written for the last generation," this is the generation of Hezekiah, whom God made a new creation. Another interpretation: this is the generation of Mordecai and Esther, who were doomed to death; and "a people yet to be created shall praise the LORD," for the Holy One created them a new creation. Another interpretation: these are the generations doomed to death, and "a people yet to be created shall praise the LORD," for the Holy One, blessed be He, is destined to create them a new creation. And what is upon us to take? The lulav and etrog, to praise the Holy One, blessed be He. Therefore Moses warns Israel and says to them, "And you shall take for yourselves" (Leviticus 23:40).