Maharal by Rabbi Shaya Karlinsky

Chapter 3: Mishna 5: Part 5
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.)


So, a person walking alone on the roadway is diminishing his ability to be a reflection of the Divine (since he is detached from other people). There is a principle that the Satan brings charges against a person (highlighting defects making him worthy of punishment) during times of danger. Therefore, a man is held liable for tragedy that befalls him while walking alone on the road (since he is seen as exposing himself to a situation of danger without including the proper precautions).
The previous Mishna taught us that three people who ate together at one table, and at that meal said words of Torah, are viewed as having eaten from the table of the Almighty. When they didn't say words of Torah they are viewed as having eaten from sacrifices of the dead. From this we learn that it is through the Torah that man creates a bonding with G-d, and when he separates himself from the Torah, he removes himself from any connection with Him, leaving the domain of the Divine. We follow this with the lesson teaching us that one who turns his heart to time-wasting is removing himself from the orderly system of how the world functions and from the natural protection afforded by that system. This departure makes him "liable for his life," for any tragic consequences that befall him due to this behavior. The natural order provides for man to be under the protection of G-d, Who is constantly watching over the world (when its functioning is aligned with that natural order, and this person separated himself from that order).

(This offers a very penetrating insight into the common question "Does G-d cause tragedy, does man cause tragedy, or does it 'just happen'?". When man's behavior is aligned with the natural order as created by G-d, the system provides natural, Divine protection. But man has the ability to depart from that system, at which point G-d turns man over to random forces that He created, often leading to tragic results. It should be pointed out that even then, G-d can, of course, intervene with special protection, which would be classified as a "miracle," either overt or hidden. Judaism frowns upon man putting himself in these kind of situations precisely because it requires this special level of intervention on G-d's part, which is not the way He intended the system to function.)

(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.)

Therefore, when two people are together, they are protected from the harm of a demon (due to the greater manifestation of the "tzelem Elokim" they reflect, compared to one person). And three people are completely insulated from the demon (due to the even more intense manifestation of the "tzelem Elokim') leading to the demon's inability to even appear to them. So, a person walking alone on the roadway is diminishing his ability to be a reflection of the Divine (since he is detached from other people). There is a principle that the Satan brings charges against a person (highlighting defects making him worthy of punishment) during times of danger. Therefore, a man is held liable for tragedy that befalls him while walking alone on the road (since he is seen as exposing himself to a situation of danger without including the proper precautions).

Hallel(V)


Psalms 117-118

PSALM 118: TEXT AND INTRODUCTION

The concluding psalm among those which make up the Hallel is also its longest (29 verses):

1) O give thanks to Hashem; for He is good; because His loving kindness endures for ever.

2) Let Yisra'el now say, because His loving kindness endures for ever.

3) Let the house of Aharon now say, because His loving kindness endures for ever.

4) Let now those who fear Hashem say, because His loving kindness endures for ever.

5) In distress I called upon Hashem; Hashem answered me, and set me free.

6) Hashem is on my side; I will not fear; what can man do to me?

7) Hashem takes my part with those who help me; therefore I shall gaze upon those who hate me.

8) It is better to take refuge in Hashem than to put confidence in man.

9) It is better to take refuge in Hashem than to put confidence in princes.

10) All nations surround me; but in the name of Hashem I will cut them off.

11) They surround me; indeed, they surround me; but in the name of Hashem I will cut them of.

12) They surround me like bees; they are quenched like a fire of thorns; for in the name of Hashem I will cut them off.

13) You pushed me hard that I might fall; but Hashem helped me.

14) Hashem is my strength and song, and He has become my salvation.

15) The voice of rejoicing and salvation is in the tents of the righteous; the right hand of Hashem does bravely.

16) The right hand of Hashem is exalted; the right hand of Hashem does bravely.

17) I shall not die, but live, and declare the works of Hashem.

18) Hashem has chastised me severely; but He has not given me over to death.

19) Open to me the gates of righteousness; I will go into them, and I will praise Hashem;

20) This is the gate of Hashem, into which the righteous shall enter.

21) I will give You thanks; for You have answered me, and You have become my salvation.

22) The stone which the builders rejected has become the head stone of the corner.

23) This is Hashem’s doing; it is marvelous in our eyes.

24) This is the day which Hashem has made; we will rejoice and be glad in it.

25) Save us, we beseech you, Hashem! Hashem, we beseech you, send us prosperity!

26) Blessed is he who comes in the name of Hashem; we have blessed you from the house of Hashem.

27) G-d is Hashem, who has shown us light; bind the sacrifice with cords, to the horns of the altar.

28) You are my G-d, and I will praise you; you are my G-d, I will exalt you.

29) O give thanks to Hashem; for He is good; because His loving kindness endures for ever