מזמורנו דומה למזמור י"ד, עד כדי כך שהוא נראה כנוסח מקביל שלו. השוואה בין שני המזמורים מלמדת על שינוי משמעותי אחד ביניהם.

"לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ ועננו [וַעֲנֵנִי]" (תהילים ס', ז)

מדרש תנחומא (בובר) פרשת אחרי מות סימן יח 

אמר ר' אבהו: כל ישועה שבאה לישראל היא של הקדוש ברוך הוא, שנאמר "עמו אנכי בצרה..." (תהלים צ"א, טו). רבונו של עולם, הואיל ואמרת "עמו אנכי בצרה", כביכול הוא נושע, "הושיעה ימינך וענני" (תהלים ס', ז), שאם אתה עונה אותנו הישועה שלך היא, שנאמר "ולכה לישועתה לנו" (תהלים פ', ג). 

 It is in the book of Vayikra that we put the Torah into practice--in the reverse order to Sefer Shemot. We begin with the laws of how to use the tabernacle, how korbanot can help us get close to G-d. As we move towards the end of the book, it is the laws of social justice that take center stage--laws such as not treating our workers like slaves. The link joining these two spheres, the laws between man and G-d and man and man, is the call to holiness. 

Being a kohen today is not what it used to be. While one may receive more aliyot and lead birchat hamazon on a regular basis, a kohen is bound by the many restrictions of the Torah without "reaping its benefits". There are strict and--in today's world of religious fluidity--at times, tragic restrictions on whom they may marry and whom they may bury. This, despite the fact that there is no Temple for them to work in, no sacrifices to bring, no regal clothes to wear, and no special food to eat.

What could be more natural and praiseworthy upon the dedication of that mishkan than bringing a sacrifice, specifically one “they were not commanded”? And Moshe—in the immediate aftermath of their deaths—implies that objectively, what Nadav and Avihu did was most worthy: “This is what G-d meant when He declared, ‘With those closest to Me, I shall be sanctified'”. So that begs the question: Why did they have to die?

 The only possible response is that of Aaron, the grieving father: “and Aaron was silent.” Any attempt to explain the unexplainable is unlikely to bring comfort, and runs the risk of making matters worse.
 

 The very same acts—of ensuring that the needs of the poor are taken care of, of not embarrassing our fellow man—that in the context of general society are great mitzvoth, in the context of a court of law become a perversion of justice.

The most famous classification of mitzvoth is the division between man and man and those between man and G-d, something most pronounced in the aseret hadibrot. There is, however, a third category—mitzvoth between man and himself. Certain mitzvoth have, as their focus, the development of our character—and many of these are in Parshat Kedoshim.

The deaths of Nadav and Avihu may have caused some to question whether seeking spiritual heights is worth the struggle. Why work hard to come closer to G-d only to have G-d declare, as He did after the deaths of Nadav and Avihu, “I will be sanctified through those closest to me?" Yet as we seek complete atonement on Yom Kippur we must be willing to try, despite the risks.

כיצד ניתן לגשר על הפער שבין כותרת המזמור המעידה על המזמור שהוא נאמר על ידי דוד ובין חתימת המזמור שלכאורה מתאימה לימי שיבת ציון?

The chatat is brought only when sins are committed when we were not thinking about our relationship with the Almighty. Why, then, does the Torah insist that the chatat must be offered at the same place—the northern part of the altar—as the olah, an offering brought as a conscious attempt to come closer to G-d? 

 If we do not fall and fail, we cannot rise higher.