PSALM 118: TEXT AND INTRODUCTION ; TZELEM ELOKIM

(The concept "tzelem Elokim" is too often translated as "In the image of G-d." I believe this is not an accurate translation of the words, and is not a Jewish translation on a conceptual level. The root of the word "tzelem" is "tzeil," which means shadow. A shadow reveals the contours of an object in an indirect way, without one actually seeing the object itself. An idol is called a "tzelem" because it purports to reflect a certain reality, without actually being that reality. Man, as a "tzelem Elokim" embodies within him the potential to enable the contours of the Divine to be seen, if you will, without actually seeing G-d. Therefore, I have translated it as a reflection of the Divine. The idea of man being an "image of G-d" probably has its roots in another religion.)

O Praise Hashem, all you nations; extol Him, all you peoples.

For His loving kindness has overwhelmed us; and the truth of Hashem endures for ever. Halleluyah!

These two simple verses, containing no words which are ambiguous or demand intensive investigation, make up a quatrain which is anything but simple.

Before assaying the difficulties in this text, we should note that the familiar pair Hessed and Emet, which we explained as a hendiadys at the beginning of ps. 115, should probably be read the same way here: For His true kindness has overwhelmed us…(again, what would be the meaning of "His truth overwhelming us"?).

There are at least three identifiable problems here, one contextual, one interpretive and the other logical.
THE HALLEL THESE 6 PSALMS COMPRISE ONE UNIT
The contextual problem is only a challenge if we accept the premise that all six of these psalms were composed as a unit (as is evidenced by the common denominator among the various rabbinic opinions regarding the time, circumstance and author behind these psalms). If that is the case, how does the psalmist turn from a very exclusive audience in the Temple (end of previous psalm) to addressing the nations? Indeed, how is any address to the nations of the world to be understood? Where is he speaking - and who is really his direct audience?
The interpretive problem revolves around the equivoke at the beginning of v. 2 - Aleinu. Who has been overwhelmed by His kindness? Am Yisra'el or the entire world?

The logical problem flows from the interpretive. If we accept the common translation of ki(first word in v. 2) as "because" then we have an argument, reformatted as follows:

Premise: G-d has overwhelmed us with His kindness;

Conclusion: All of the nations ought to praise Him.

The fallacy of this argument needs no clarification.
Some of the Rishonim (e.g. Rashi ad loc.) solve this last dilemma by interpreting ki as "in spite of" or "indeed" - which only lessens the sense of dissonance but doesn't entire relieve it - why should the nations praise G-d?

If we interpret Aleinu as referring to the entire world, there is clearly no fallacy in the argument. Where, however, is there any mention of G-d's kindness to the entire world in the foregoing texts?
would like to suggest a solution by first reorienting our understanding of the setting, thus explaining the first issue. Although the psalmist stands in the Mikdash before the assemblage (we will find out when and under what circumstance by the end of the next chapter), he rhetorically addresses himself to the rest of the world. Taking note of how kind the Ribbono Shel Olam has been to His people - those who praise Him - he adjures the rest of the world (so to speak) to join in the praise for their own benefit. To wit: You all see how blessed we are; this is the result of our close relationship with the Almighty. You, too, should act likewise. This is not honestly directed at the nations, but at Am Yisrael (such oratorical devices are common in T'nakh - see, inter alia, the first chapter of Amos). The effect is that we should feel particularly blessed and, if the rest of the nations ought to praise Him, how much more so should we do likewise (compare BT Pesahim 118b).
Nonetheless, the context is odd. The psalmist has just completed the most individual expression of praise in this series of psalms; the sharp 180° turn to facing the entire world, even if only rhetorical, is jarring (to say the least).

MORAL CLARITY TO EVOKE UNIVERSAL PRAISE FOR HAKADOSH BARUKH HU; external power is a function of internal strength.

Following the reasoning we proposed at the end of the previous shiur, we may explain as follows: Only when the individual has identified, completely and intensely, with the experience of redemption, can he turn to the world with the necessary energy and moral clarity to evoke universal praise for HaKadosh Barukh Hu. It is exactly - perhaps exclusively - the personalization of the Exodus which catapults the individual to the international stage and allows him to speak to the global community. Counterintuitive though it may be, external power is a function of internal strength.

THE LEVIIM ELICIT PRAISE FROM THE THREE GROUPS BELOW DESCRIBED
The Levi'im then turn to the same three groups who were adjured to trust in G-d, then promised His blessing of fertility in ps. 115 (vv. 9-13). Now, they exhort each group, in the same order (Yisra'el, the Kohanim, the Yir'ei Hashem) to respond to the call of praise.