The importance of pnimiyus, inwardness, highlighted in the previous section sheds light on the role of the unique souls designated as “shepherds” of the Jewish people.
The above explanations can be connected to the Midrash’s comments on the phrase: “For the chief musician, by David, a prayer of remembrance.”1וְיֵשׁ לְקַשֵּׁר זֶה עִם מַה שֶּׁכָּתוּב בְּמִדְרַשׁ תְּהִלִּים עַל הַפָּסוּק "לַמְנַצֵּחַ לְדָוִד לְהַזְכִּיר",
The Midrash offers2 an analogy of a king who had a flock of sheep. At one point, he was angry with them.מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ צֹאן וְכָעַס עֲלֵיהֶם.
He drove away the sheep, broke apart the corral, and dismissed the shepherd.גֵּרַשׁ אֶת הַצֹּאן וְהִתִּיר אֶת הַדִּיר וְהֶעֱבִיר אֶת הָרוֹעֶה.
After time passed, he gathered together the sheep, rebuilt the corral, but made no mention of the shepherd.אַחַר זְמַן כָּנַס הַצֹּאן וּבָנָה אֶת הַדִּיר, וְלָרוֹעֶה לֹא הִזְכִּיר.
The shepherd protested: “The sheep are gathered together and the corral is rebuilt. Why have I not been mentioned?”אָמַר הָרוֹעֶה: הֲרֵי הַצֹּאן מְכֻנָּסוֹת וְהַדִּיר בָּנוּי וַאֲנִי אֵינִי נִזְכָּר.
To refer to the analogue, in the previous kapitl, David said:3 “G‑d will deliver Zion and rebuild the cities of Yehudah” – this is analogous to “the corral is built.”כָּךְ אָמַר דָּוִד לְמַעְלָה מִן הַמִּזְמוֹר "כִּי אֱלֹקִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה" – הֲרֵי הַדִּיר בָּנוּי,
David continues: “And they4 shall settle there and possess it. And the offspring of His servants will inherit it and those who love His name will dwell there” — thus the sheep have been gathered together."וְיָשְׁבוּ שָׁם וִירֵשׁוּהָ וְזֶרַע עֲבָדָיו יִנְחָלוּהָ וְאֹהֲבֵי שְׁמוֹ יִשְׁכְּנוּ בָהּ" – הֲרֵי הַצֹּאן מְכֻנָּסוֹת,
“Why then,” asked David, “have I not been mentioned?”וַאֲנִי אֵינִי נִזְכָּר,
As a result, he authored this psalm beginning, “For the chief musician, by David, a prayer of remembrance.”לְכָךְ "לַמְנַצֵּחַ לְדָוִד לְהַזְכִּיר".
It is necessary to understand: The king gathered the sheep after and despite having been angered by them (and even though they previously had lost favor in his eyes)וְצָרִיךְ לְהָבִין, הֲרֵי זֶה שֶׁכָּנַס הַצֹּאן לְאַחֲרֵי שֶׁכָּעַס עֲלֵיהֶם (וְלֹא הָיוּ מְרֻצִּים לְפָנָיו)
because his desire for them had been rekindled.הוּא מִפְּנֵי שֶׁנִּתְעוֹרֵר שׁוּב הָרָצוֹן אֲלֵיהֶם,
Why then did he fail to mention their shepherd on his own?וְלָמָּה לֹא הִזְכִּיר (מֵעַצְמוֹ) לְהָרוֹעֶה,
Why was a special request necessary for this?וְצָרִיךְ לְבַקָּשָׁה מְיֻחֶדֶת עַל זֶה.
Obviously, sheep need a shepherd. If the king’s desire for the sheep – in the analogue, G‑d’s desire for the Jewish people – was aroused, seemingly, the need for a shepherd should be recognized without the shepherd having to make a request.
The concept can be explained as follows:וְהָעִנְיָן הוּא,
Will (ratzon) is an encompassing light.דְּרָצוֹן הוּא מַקִּיף,
As a result, it is possible for the will of G‑d to be drawn down only in an external manner.וְאֶפְשָׁר שֶׁהַמְשָׁכַת הָרָצוֹן יִהְיֶה בְּחִיצוֹנִיּוּת.
For this reason, it is possible that no mention would be made of the shepherd, and it was necessary for David to request that.וְזֶהוּ שֶׁבִּקֵּשׁ דָּוִד שֶׁהָרוֹעֶה יִהְיֶה נִזְכָּר,
A shepherd is identified with helping his flock internalize influenceדְּרוֹעֶה הוּא עִנְיַן הַשְׁפָּעָה פְּנִימִית
Just as in a simple sense, a shepherd enables the sheep to find the nourishment appropriate for them, so too, “a shepherd of faith” enables faith to be internalized by providing spiritual nourishment for the conscious development of his flock until their minds are aligned with their G‑dly Essence.5 Mashiach, as the ultimate shepherd of faith, will empower the people to draw down the revelation of G‑dliness that is above comprehension into the realm of comprehension.
(as evident from the well-known contrast between the spiritual shepherds of the Jewish people and their princes).6(כַּיָּדוּעַ הַחִלּוּק בֵּין רוֹעִים לִנְסִיכִים).
Chassidus explains7 that the input of both the “shepherds” and the “princes” are necessary for the refinement of the Jewish people and the world at large. The “princes” draw down an encompassing light that dispels evil. The “shepherds,” by contrast, nurture the Jewish people, highlighting their internal spiritual potentials and enabling them to develop.
Thus as long as the inward influence (facilitated by the shepherd) is lacking,וְכָל זְמַן שֶׁלֹּא יֶשְׁנָהּ הַהַשְׁפָּעָה פְּנִימִית (הָרוֹעֶה),
the most fundamental element is lacking.חָסֵר הָעִקָּר.
It is possible that such a lack will exist because the or makkif, encompassing light, can be drawn down merely from the external dimensions of the encompassing light –כִּי הַמְשָׁכַת הַמַּקִּיף עַצְמוֹ הִיא מֵחִיצוֹנִיּוּת הַמַּקִּיף,
As mentioned previously (see sec. 4), an encompassing light shines without having to be internalized in a k’li (a “vessel” or “receptor”). To cite an example: the sun shines in a place of filth. Thus from the perspective of the encompassing light, the lack of a shepherd, who makes possible the internalization of the light, is not a shortcoming.
while the source of inward influence is from the inner dimension of the encompassing light.וְשֹׁרֶשׁ הַפְּנִימִי הוּא מִפְּנִימִיּוּת הַמַּקִּיף.
The inner dimension of the encompassing light is identified with G‑d’s Essence. From the standpoint of G‑d’s Essence, there is nothing else but Him. Every dimension of existence should be permeated by and manifest His Essence. Therefore the encompassing light that reflects His Essence should be internalized so that it permeates the identity of the souls of the Jewish people.
The question, however, arises: Once the sheep have been gathered together, they will be granted all their needs.וַהֲגַם שֶׁכְּשֶׁהַצֹּאן מְכֻנָּסוֹת נוֹתְנִים לָהֶם כָּל צָרְכֵיהֶם,
If so, how is it possible to say that they will not have a shepherd?וְהַאֵיךְ שַׁיָּךְ לוֹמַר שֶׁאֵין לָהֶם רוֹעֶה,
Sheep need a shepherd. In the analogue, it is necessary for the Jewish people to internalize the influence they are granted from Above. How is it possible that in an era of Divine favor this need will not be granted?
In resolution,
it can be explained that the inner influence that is drawn down by the shepherd comes about through the study of the Torah.8יֵשׁ לוֹמַר, דְּהַהַמְשָׁכָה פְּנִימִית שֶׁעַל יְדֵי הָרוֹעֶה הוּא לִמּוּד הַתּוֹרָה,
Thus, at a time of Divine favor, when “the corral is rebuilt” and the “sheep are gathered,” i.e., the Era of the Redemption, the Jews will certainly be granted the influence of a shepherd through the Torah they study.
Nevertheless, the Torah of the present age is “emptiness” when compared to the Torah of Mashiach.9וּמִכֵּיוָן שֶׁהַתּוֹרָה דְּעַכְשָׁו הִיא הֶבֶל לְגַבֵּי תּוֹרָתוֹ שֶׁל מָשִׁיחַ,
Thus without the revelation of the teachings of Mashiach, the fundamental aspect to be contributed by the shepherd10 (i.e., internalizing the essential revelations of that Future Era) is lacking.נִמְצָא שֶׁחָסֵר עֲדַיִן אֲמִיתִּית הָעִנְיָן דְּרוֹעֶה (פְּנִימִיּוּת).
Even though we are speaking about the Future Redemption after the fulfillment of the prophecywhen: “G‑d will deliver Zion and rebuild the citiesof Yehudah,” and thus all the apparent needs of the Jewish people will be met and thus the external dimensions of the Redemption will be manifest, nevertheless, there is a still a need that King David addresses in his request. Forוַהֲגַם שֶׁהַמְּדֻבָּר כָּאן הוּא לְאַחֲרֵי שֶׁאֱלֹקִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה וְגוֹ' שֶׁזֶּה יִהְיֶה בַּגְּאֻלָּה הָעֲתִידָה,
the fundamental revelation of G‑dliness that will take place in that Future Era is the revelation of the Essence of G‑dliness which is above comprehension.הֲרֵי עִיקַּר הַגִּלּוּי שֶׁיִּהְיֶה בַּגְּאֻלָּה הָעֲתִידָה הוּא הַגִּלּוּי דְּעַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהַשָּׂגָה,
This was the request of King Davidוְזוֹ הָיְתָה בַּקָּשָׁתוֹ שֶׁל דָּוִד
(who is referred to as David, “the anointed king,” and is the progenitor of Mashiach, “the anointed one”)(דָּוִד מַלְכָּא מְשִׁיחָא),
Since the ultimate goal is to draw G‑dliness, even the Essence of G‑d that transcends comprehension, into the thinking processes of the Jewish people, for this motif to be fulfilled in a consummate manner, it is befitting that the revelation of G‑dliness not come solely from Above, but that there be a request for this revelation from the shepherd of the Jewish people.
– and his request will lead to its fulfillmentוְעַל יְדֵי בַּקָּשָׁתוֹ נַעֲשֶׂה זֶה,
– that there would be a shepherd,שֶׁיִּהְיֶה גַּם הָעִנְיָן דְּרוֹעֶה,
i.e., one who would facilitate the comprehension and grasp of this essential dimension of the Torahהֲבָנַת וְהַשָּׂגַת הַתּוֹרָה
More particularly, the teachings of Mashiach which will reveal the Essence of G‑d.
in a consummate manner.בְּתַכְלִית הַשְּׁלֵמוּת.
I.e., G‑d granted David’s request that the Essence of G‑d — which transcends intellect — would be enclothed in the Torah teachings to be revealed by Mashiach. Accordingly, they would be able to be internalized by the Jewish people.
Since we are speaking about the revelations of the Ultimate Future, when transcendent G‑dliness will be revealed, it is possible that the revelation will not be internalized. David’s request was that these essential revelations be internalized.

Summary

The importance of pnimiyus, inwardness, sheds light on the role of the unique souls designated as “shepherds” of the Jewish people. To explain by citing the Midrash’s comments on the phrase: “For the chief musician, by David, a prayer of remembrance.” The Midrash offers an analogy of a king who had a flock of sheep. At one point, he was angry with them. He drove away the sheep, broke apart the corral, and dismissed the shepherd. After time passed, he gathered together the sheep, rebuilt the corral, but made no mention of the shepherd.
The shepherd protested: “The sheep are gathered together and the corral is rebuilt. Why have I not been mentioned?”
It is necessary to understand: Since the king gathered the sheep because his desire for them had been rekindled, why then did he fail to mention their shepherd on his own? Obviously, sheep need a shepherd. If the king’s desire for the sheep – in the analogue, G‑d’s desire for the Jewish people – was aroused, seemingly, the need for a shepherd should be recognized without the shepherd having to make a request.
In resolution: Will (ratzon) is an encompassing light. As a result, it is possible for the will of G‑d to be drawn down only in an external manner. A shepherd is identified with helping his flock internalize influence. For this reason, even when G‑d’s will has been aroused, it is possible that no mention would be made of the shepherd and it is necessary that a special request be made for that.
The question, nevertheless, arises: Once the sheep have been gathered together, they will be granted all their needs. If so, how is it possible to say that they will not have a shepherd? This is seemingly a fundamental need.
In resolution: In the analogue, the inner influence drawn down by the shepherd comes about through the people’s study of the Torah. Thus, at a time of Divine favor, when “the corral is rebuilt” and the “sheep are gathered,” i.e., the Era of the Redemption, the Jews will certainly be granted the influence of a shepherd through the Torah they study. Nevertheless, the Torah of the present age is “emptiness” when compared to the Torah of Mashiach. Thus without the revelation of the teachings of Mashiach, the fundamental aspect to be contributed by the shepherd (i.e., the potential to internalize the essential revelations of that Future Era) is lacking.
This is what is meant by the request for a shepherd – that there would be one who would facilitate the comprehension and grasp of the teachings of Mashiach.