‘כה אליו קרבים אלקים לו אשר גדול גוי מי כי" (ז ד) "אליו קראנו בכל אלקינו
In Maseches Rosh Hashanah (18a), the Gemara explains that this passuk is referring to tefillas rabbim, which, even after the decree is sealed, Hashem is close to the people to hear their tefillos at any time, and their tefillos can be accepted. In contrast, the passuk says (Yeshayahu 55:6) of an individual who davens for his decree to be torn up: "Dirshu Hashem behimatzo, kera’uhu behiyoso karov," the power to tear up his decree is only in Aseres Yemei Teshuvah, when Hashem is very close to him.
Harav Yitzchak Zev Soloveichik of Brisk says that in light of this, we can understand the emphasis of the passuk on the special closeness that Am Yisrael has regarding having their tefillos accepted, as compared to the nations of the world:
Although in general, prayer is effective for the nations of the world as well, as Hashem accepted the tefillah of the people of Ninveh (Yona 3:10) and Yeshayah Hanavi says (56:7): "Ki Beisi beis tefillah yikarei lechol ha’amim," still, the virtue of tefillah of the tzibbur that is accepted at all times is exclusive to Am Yisrael, because there is no concept of joining a "tzibbur" among non-Jews.
Based on this, sefer Rimon Peretz explains the term "v’oneh l’amo Yisrael be’eis shavam eilav," said in the brachah of Ga’al Yisrael: Hashem answers His people Yisrael, and only them, "when they cry to Him," in tefillas rabbim.
Chiddushei Maran R"YZ Halevi Al HaTorah; Rimon Peretz p. 23
