In Vayikra Rabbah, a collection of rabbinic homilies on the Book of Leviticus, we find a powerful exploration of peace. Rabbi Shimon ben Yoḥai declares that "Great is peace, as all blessings are included in it." He draws on the verse, "The Lord gives strength to His people; the Lord will bless His people with peace" (Psalms 29:11). It's like peace is the ultimate container for every good thing!
Ḥizkiya makes two points about the greatness of peace. First, he contrasts it with other mitzvot (commandments), commandments. Usually, you're only obligated to do a mitzvah if the opportunity presents itself. But with peace, it's different. As it says, "seek peace and pursue it" (Psalms 34:15). You have to actively chase after it, seeking it "in your place and pursue it elsewhere." It requires effort.
Ḥizkiya's second point revolves around the Israelites' journey in the desert. The text tells us that "They traveled…they encamped" (Numbers 33:5) using plural verbs – implying dispute and discord. But when they arrived at Mount Sinai, something changed. "Israel encamped [vayiḥan] there" (Exodus 19:2). Notice the verb is now singular. The Holy One, blessed be He, says, "This is the moment that I am giving the Torah to My children." Only in unity, in peace, could they receive the Torah.
Then Bar Kappara chimes in with three more insights. He points out that the Torah itself sometimes alters facts to promote peace! For instance, Sarah questions, "After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But when God relays Sarah's statement to Abraham, He omits the part about Abraham being old (Genesis 18:13). This little "white lie," so to speak, is told in the service of peace.
He gives another example of falsehood in the service of peace. In the Book of Judges, an angel tells a woman, "Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son" (Judges 13:3). But to her husband, Mano'ah, the angel avoids the word "barren," simply saying she needs to follow instructions to conceive (Judges 13:13). Again, the intent is to preserve harmony.
Bar Kappara's third point is perhaps the most profound. Even the "supernal beings," the angels, who theoretically don't experience jealousy or strife, still need peace. "He makes peace in His heights" (Job 25:2). So, how much more do we earthly beings, with all our flaws and conflicts, need peace?
The Rabbis continue. Rabban Shimon ben Gamliel highlights how Joseph's brothers ask him for forgiveness in Jacob's name, even though there's no explicit command from Jacob in the text (Genesis 50:17). Again, peace trumps strict adherence to the literal truth.
Rabbi Yosei HaGelili observes that even in war, we begin with peace, citing "When you approach a city to wage war against it, [you shall call to it for peace]" (Deuteronomy 20:10). It is always our first option.
And Rabbi Yudan ben Rabbi Yosei makes a powerful connection: "Great is peace, as the name of the Holy One blessed be He is called peace," referencing the verse "He called it: The Lord is peace" (Judges 6:24). Peace isn't just something God desires; it's part of His very essence. This is why, as Rabbi Tanḥum bar Yudan notes, we shouldn't use the term "peace" to inquire about someone's well-being in an impure place.
Rabbi Yishmael teaches something truly radical. He says that God allows His own sacred name to be erased in the ritual of the sotah (Numbers 5:11–31), the suspected adulteress, in order to restore peace and trust between a husband and wife. ! God's very name, a symbol of ultimate holiness, is sacrificed for the sake of marital harmony.
This idea is then illustrated by the story of Rabbi Meir, who was a sage during the time of the Mishna (around 2nd century CE). A woman was listening to Rabbi Meir's Torah lectures. Her husband, jealous, forbade her from entering their home until she spat in Rabbi Meir's face. To resolve the situation, Rabbi Meir instructs her to spit in his face seven times, thus freeing her from her husband's vow. His students questioned the rabbi's willingness to be humiliated. Rabbi Meir responded, "Is it not sufficient for Meir to be like his Maker?"
Rabbi Shimon ben Ḥalafta offers a cosmic perspective. When God created the world, He balanced the supernal and earthly realms. He created man from both, uniting heaven and earth. This act of creation itself was an act of peace.
Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin, citing Rabbi Levi, emphasize that all blessings conclude with peace: in the Shema, in prayer, in the Priestly Benediction (Numbers 6:26). Even offerings, both individual and communal, are associated with peace. They even suggest that the World to Come will be characterized by peace: "I will extend peace to it like a river" (Isaiah 66:12).
Finally, the Rabbis conclude that the messianic king will usher in an era of peace: "How pleasant are the feet of the herald on the mountains, announcing peace" (Isaiah 52:7).
So, what does all this mean for us today? It means that peace isn't just the absence of conflict. It's an active pursuit, a divine attribute, and the foundation for all blessings. Sometimes, it even requires us to make sacrifices, to compromise, and yes, even to "alter" the truth, to reconcile and unite. Maybe if we focus on peace the way the ancient Rabbis did, we can bring a little more shalom into our own lives, and into the world.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions. Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
