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Kapital 57 begins with the words “Lamenatzeach Al Tashches L’Dovid Michtam”, and was written by Dovid “B’Barcho Mipnei Shaul B’Marah”. Rashi explains that Dovid found himself in mortal peril, and cried out to Hashem for his life to be spared—a request reflected in the words “Al Tasheches”, which can mean “do not destroy”. Radak here asserts his general opinion that we do not understand the meaning of the opening words of the various Mizmorim, but adds a similar Pirush to the words “Al Tashches” nonetheless.

Regardless of the exact intent of those two words, it is of course clear that Dovid wrote these Pessukim at one of the most difficult moments of his life. It is important to note, however, that these words not only allow us insight into the mindset of Dovid Hamelech at this time, but also his inate Tzidkus.

For example, the Passuk says: “Chaneni Elokim Chaneni Ki Becha Chasaya”, as Dovid asks Hashem to show him mercy, for it is only in Hashem that he can place any hope. Radak explains that the phrase “Chaneni Elokim” is repeated twice “L’Chazek”, for effect, as one who cries out often repeats himself. Rashi, however, sees two Teffilos in this Passuk: “Chaneni Shelo Eharog V'Shelo Ihareg”. Dovid was not only concerned that his own life be spared, but that he should not be forced to take the life of another in self-defense.

A similar Machlokes in Pshat, with a similar implication, is found later in the Perek as well. The Passuk says: “Nachon Libi Elokim Nachon Libi”, a deceleration of the complete Emunah that Dovid has. Here too, Radak tells us that these words are repeated “L’Chazek”. Rashi, however, discerns two separate statements here as well: “Ne’eman Imcha B’Midas HaDin V’Ne’eman Itcha B’Midas HaRachamim”. Whether Dovid is the beneficiary of Din or Rachamim, his Emunah remains steadfast, to the point of song: “Ashira V’Azamera”.

Later on in the Pessukim, Dovid returns to this idea, affirming his confidence that the Yeshua will arrive and Shira will be sung: “Odecha B’amim Hashem Azamercha B’Leumim”. Once he is rescued from his enemies Dovid plans to thank Hashem publicly and sing His praises, “Ki Gadol Ad Shamayim Chasdecha”.

While each word of this Perek reveals the turmoil Dovid felt as he hid from Shaul in the cave, perhaps its most searing Passuk is found toward the beginning.

“Ekra L’Elokim Elyon L’Kel Gomer Alai”, Dovid cries out to Hashem, pleading: “Yishlach M’Shamayim V’Yoshieni Cherev Shoafi Selah”. So trapped is he, beset by enemies, that only a Nes Mishamayim—the Malachim themselves says Radak—can rescue him. In fact, the desperate nature situation forces Dovid to rely on the Chesed Hashem: “Yishlach Elokim Chasdo V’Amito”.

These Pessukim are themselves almost difficult to read, one can feel the pain of Dovid Hamalech in every syllable. While the meaning of these words are plain and easy to understand, however, there is one phrase that requires some explanation. Dovid refers to HKBH as “L’Kel Gomer Alai”, a term that is somewhat unfamiliar.

Rashbam explains that the word “Gomer” refers to the Chesed of Hashem for which Dovid pines: he has seen it in the past, and longs for its return. Sforno explains that the word “Gomer” means complete: Dovid has perceived the beginnings of his Yeshua and asks HKBH to now bring it to completion.

The approaches of the Meforshei Hapshat certainly allow us to understand these words, but it must be pointed out that this phrase appears in Chazal in a rather unlikely context.

The Medrash Tehillim here brings a Memra of R’ Simon in the name of R’ Yehoshua: “B’Shlosha Mekomos Hiskim HKBH Im Bais Din Shel Mattah”. There are three places in which Hashem agrees to the Psak of our Bais Din. The Medrash goes on to list these three instances: Ma’asros, Megilas Esther and Sheilas Shalom B’Shem. In each of these three cases, the Torah may have dictated one Din, but when the Bais Din of Klal Yisroel issued a Psak, HKBH agreed and the Halacha conformed. This, explains the Medrash is the meaning of the term “L’Kel Gomer Alai”: there are times that the concurrence of HKBH completes the actions of Bais Din on earth. This Medrash seems to imply that there were three limited occurrences of this phenomenon, in which HKBH agrees to the decision of our Bais Din, but other Medrashim seem to expand on this idea.

The Medrash Tehillim earlier brings a Memra of R’ Hoshia: “Aizeh Uma SheMeakeves Al Elokeha K’Uma Zu”, which nation has an effect upon its god as does Bnei Yisroel? The Medrash continues: “B’Sha Shezekenim Yoshvim L’Aber Hashana HKBH Maskim Al Yedeshem.” When the Bais Din Shel Matah declaresa leap year, HBKH agrees with them. Later the Medrash adds that this occurs each year, HKBH sits in Din based on the day on which Bais Din decides to declare Rosh Hashana. These are all examples, says the Medrash of “L’Kel Gomer Alai”, as the earlier Medrash indicated, because it is the agreement of HKBH, so to speak, that completes the Psak of Bais Din.

These Medrashim are closely related to a major subject of this weeks Parsha: the Moadei Hashana. As we read the Pessukim related to all the Korbanos brought on the various Yomim Tovim, it is important to be cognizant of the relationship between HKBH and Klal Yisroel that is expressed in the Moadim. Each Moed is the result of a decision of Bais Din Shel Mattah to which HKBH is Maskim, as the Medrash says, is an expression of the words “L’Kel Gomer Alai.”

We must, however, understand these Medrashim in the context of the Passuk and the Perek as a whole. As we have seen, there is a definitive theme to this Perek: Dovid is begging Hashem to save him from Shaul as he cowers in a cave. If the words “L’Kel Gomer Alai” refer to this Middah of HKBH—that He agrees to the Psak of Bais Din when it comes to the Moadei Hashana—why would they be used here? Why does Dovid make reference to this aspect of our relationship with HKBH in this Perek particularly? What does it have to do with the difficulties in which he found himself?

Perhaps we can answer this question if we understand the concept of “L’Kel Gomer Alai” on a somewhat deeper level.

Although it seems from the Medrash Tehillim that HKBH is Maskim to the acts of Bais Din almost de facto, it appears that this is a much more intentional reality.

The Medrash Rabba in Parshas Bo, on the words “HaChodesh HaZeh Lachem” tells us of a conversation between HKBH and the Malachim. The Malachim said: “Ribbono Shel Olam Eimasai Attach Oseh Es HaMoados”, asking when the Moadei Hashana would be established, and HBKH responded: “Anu V’Attem Naskim Al Mah SheYisroel Gomrin U’Meavirn Es HaShana”. HKBH told the Malachim that they would be Maskim to the acts of Bais Din with regard to the Moadim, under the rubric of “L’Kel Gomer Alai”.

The Medrash goes on to say that prior to that point in time, establishing the Moadim had indeed been the purview of HKBH, but it was now given to Bais Din Shel Mattah. This reality is indicated by the words “HaChodesh HaZeh Lachem”, as the months are actually “Lachem”, they belong to Bnei Yisroel, so to speak.

It is clear from this Medrash that the fact that HKBH is Maskim to the Kvias HaChodashim and the Moadim is not by chance—this was an explicit arrangement as explained to the Malachei HaShares, “Anu V’Attem Naskim Al Mah SheYisroel Gomrin”. It is important to understand how and why this was the case.

R’ Yechezkel Sarna, in Delios Yechezkel, brings this Medrash and points out that there are important ramifications to the fact that Bais Din is Koveah the Moadim. There are various Halachos that depend upon the age of a person, for example those related to when a boy or girl reaches maturation, and the Rambam in Hilchos Ishus tells us that these are determined by the years established by Bais Din. This means that although the person in question may be thirty-six months old, if Bais Din is M’Aber the Shanah, adding an extra month, the child would still be considered to be two years of age. Now, these Halachos are dependent on physiological changes that a person undergoes at certain ages, it therefore emerges that the physical world follows the Psak of Bais Din as well.

R’ Chatzkel explains that prior to Yetizas Mitzrayim, the world was totally dependent on the Sidrei HaTeva, and we saw the physical world as established and ongoing. The Nissim that occurred as part of Yetizas Mitzrayim, including the Makkos and Krias Yam Suf, showed us that Teva is but a mirage—it is the Ratzon HaBorei that determines how the world exists. The sun does not rise because nature dictates that it must, but rather because HKBh is the “Mechadesh B’Tuvo B’Kol Yom Ma’aseh Beraishis”. The Nissim of Mitzrayim, in which the regular ways of Teva were completely suspended, taught us that in reality there is no Teva.

This understanding allowed us to enter a world in which we, Bnei Yisroel, could be Sholet on Teva. The understanding that Teva is imaginary enables one rise above it, and not be bound by its rules. It was at this juncture that HKBh said “L’SheAvar Hayu B’Yadi Aval M’Kan V’Eilech Harei Mesura B’Yedechem.” Previously it was only HKBH that could establish the Moadim, but now that we had entered this new realm, the task was given to us. Going forward, it was the Bais Din of Klal Yisroel that would establish the months and years, even though there are instances in which this affects Teva.

We can now understand the concept of “L’Kel Gomer Alai” on a deeper level. When Bais Din sets the calendar, HKBH is Maskim because the rule of nature has been handed to Bnei Yisroel. We are in control of Teva, and empowered to make decisions that will affect its course. This reality speaks not only of our relationship with HKBH as the “Kel Gomer Alai” but of our station in the world, as the “Uma SheMeakeves Al Elokeha”. The Sidrei HaTeva, once the exclusive purview of the “Mechadesh B’Tuvo B’Kol Yom” are in our hands as well—such is our Koach as a nation.

Perhaps this is why Dovid Hamelech chose to employ this term in this Perek. Dovid knew that he faced almost certain death—he was all along, pursued by the king and his minions, what chance did he stand? Teva dictated that Dovid ought to surrender, and perhaps try to negotiate his own safety. He understood, however, that he was not constricted by Teva, that he could rise above it and be saved through Nissim. Dovid therefore uses the words “L’Kel Gomer Alai” as part of his Teffilah, alluding to our freedom from the bounds of Teva. It was using this term that he could ask for the help of the Malachim, “Yishlach M’Shamayim V’Yoshieni” , for as a member of Klal Yisroel he was not limited by what nature might seem to dictate.

When we find ourselves in difficult situations we take to the Teffilos of Dovid Hamelech, uttering their words with reverence and emotion. At these times we must remember that if the difficulty we face is in the realm of Teva, we may rise above it. The “Kel Gomer Alai” has freed us from the bonds of nature, and can send the Yeshua in any manner of ways, Ki Gadol Ad Shamayim Chasdo.