We often think of it as the absence of conflict, but Jewish tradition elevates peace – shalom – to something far more profound and active. It’s not just a nice idea; it's a force that shapes our relationship with God and with each other.
Devarim Rabbah, a collection of rabbinic teachings on the book of Deuteronomy, offers some amazing insights. It begins by contrasting human behavior with God's. We humans, when wronged, often seek revenge, looking for someone stronger to harm our enemies. But the Holy One, blessed be He, is different. Even idolaters, who anger Him, have their souls returned to them each morning after sleep. As it says in Job (12:10), "In whose hand is the life of every living being?" And Isaiah (42:5) adds, "He gives souls to the people upon it." : even those who deny God's existence are sustained by Him.
Humans also tend to hold grudges. We remember the wrongs done to us. But God… well, consider the Egyptians. They enslaved the Israelites, subjected them to harsh labor with mortar and bricks. Yet, Deuteronomy (23:8) tells us, "You shall not despise an Egyptian, as you were a stranger in his land." Even after such cruelty, there's a call for compassion. The lesson? "Seek peace and pursue it," as we are told in Psalms (34:15). We have to actively chase after peace; it doesn't just happen.
The text illustrates the importance of peace with a story about Rabbi Meir. A woman, engrossed in his lecture on Shabbat (the Sabbath) eve, returned home late to a furious husband. He demanded she spit in Rabbi Meir's face before he'd let her back in the house! What a terrible situation!
Elijah, of blessed memory, revealed the woman's plight to Rabbi Meir. So, Rabbi Meir devised a plan. He publicly complained of an eye ailment, suggesting a charm might cure it. The woman, recognizing her opportunity, came forward and spat in his face. Rabbi Meir then told her to go home and reconcile with her husband. This story shows Rabbi Meir’s willingness to endure humiliation to restore peace in a marriage.
Rabbi Akiva adds another layer: even God’s name, a symbol of ultimate holiness, can be erased to bring peace between a husband and wife suspected of adultery, as described in Numbers, chapter 5. That's how vital peace is! It even overrides the sanctity of God's name.
And Reish Lakish? He tells us that the brothers of Joseph fabricated a message from their deceased father, Jacob, asking Joseph to forgive them (Genesis 50:16-17). Jacob never actually said those words! But they lied, for the sake of peace and reconciliation. The lengths people will go to!
The text continues, piling on example after example. Peace is so beloved that God grants it to Zion. "Pray for the peace of Jerusalem" (Psalms 122:6). He installs it in the heavens. "He makes peace in His heights" (Job 25:2). He provides it to those near and far. "Peace, peace for the far and for the near" (Isaiah 57:19). But not to the wicked. "There is no peace, said the Lord, for the wicked" (Isaiah 48:22).
Even the structure of our prayers reflects this emphasis on peace. Rabbi Levi points out that blessings often conclude with peace. The Shema ends with "He who spreads a canopy of peace." The Amidah prayer ends with peace. The Priestly Benediction concludes with "and grant you peace" (Numbers 6:26).
Rabbi Shimon ben Ḥalafta sums it up beautifully: When God wants to bless Israel, He can’t find a better vessel to hold those blessings than peace. "The Lord will give strength to His people; the Lord will bless His people with peace" (Psalms 29:11). Peace isn't just the destination; it's the container for all good things.
So, what does this all mean for us? It challenges us to actively pursue peace in our lives, even when it's difficult. To forgive, even when we feel wronged. To prioritize reconciliation over holding onto grudges. To remember that peace isn't just the absence of conflict, but a powerful force that connects us to God and to each other. It's a gift we should cherish and strive for, every single day.
Another interpretation, “you shall call to it for peace” – see how great the power of peace is. Come and see, a flesh-and-blood human, if he has an enemy, he looks for and seeks out what [harm] to do to him. What does he do to him? He goes and seeks a man greater than he is, to cause harm to that enemy. But the Holy One blessed be He is not like that. Instead, all the idolaters anger Him and yet they go to sleep and all their souls ascend to Him [during their sleep]. From where is this derived? It is as it is stated: “In whose hand is the life of every living being” (Job 12:10), and in the morning, He restores the souls to each and every one of them. From where is this derived? It is as it is stated: “He gives souls to the people upon it” (Isaiah 42:5). Another interpretation, a flesh-and-blood human, if he causes harm to another person, it never leaves his heart.24He forever holds a grudge against the person who wronged him. But the Holy One blessed be He is not so. Rather, Israel was in Egypt, and the Egyptians enslaved them with mortar and bricks. After all the evils that they committed against Israel, the Scripture had pity upon them and said: “You shall not despise an Egyptian, as you were a stranger in his land” (Deuteronomy 23:8). Instead, pursue peace, as it is stated: “Seek peace and pursue it” (Psalms 34:15). Another interpretation, “seek peace and pursue it” – there was once an incident involving Rabbi Meir, who was sitting and lecturing….25And a certain woman came to hear his lecture. That woman went home. It was Shabbat eve, and she found that her candle had already become extinguished. Her husband asked her: ‘Where have you been until now?’ She said to him: ‘I was listening to Rabbi Meir lecture.’ That man was a scoffer, and he said to her: ‘I swear, you will not enter my house until you go and spit in Rabbi Meir’s face.’ She left his house. Elijah, of blessed memory, appeared to Rabbi Meir, and said to him: ‘Because of you, that woman has left her house.’ Elijah, of blessed memory, informed him how the incident transpired. What did Rabbi Meir do? He went and sat in the great study hall. That woman came there to pray and he saw her. He pretended to have a sore [in his eye] and said: ‘Does anyone know how to cure an eye with a charm?’ That woman said to him: ‘I have come to cure by using charms.’ She spat in his face.26That was the cure for an eye sore. He said to her: ‘Say to your husband: I have spat in Rabbi Meir’s face.’ He said to her [further]: ‘Go and reconcile with your husband.’ See how great the power of peace is. Another interpretation, Rabbi Akiva said: You may know how great the power of peace is, as the Holy One blessed be He said: ‘When a man issues a warning to his wife,27Warning her not to be alone with a certain man. the holy Name that is written in sanctity is erased with water28If the woman did not heed the warning, and secluded herself with the man, the procedure described in Numbers chapter 5 is followed. Part of the procedure is to write down a passage which includes God’s name, and then erase the passage with water. in order to make peace between the woman suspected of adultery and her husband.’ Reish Lakish said: Great is peace, as the verse stated fabricated words in order to make peace between Joseph and his brothers. When their father died, they were fearful lest he exact vengeance against them. What did they say to him? “Your father commanded before his death, saying: So say to Joseph: [Please, forgive the transgression of your brothers]” (Genesis 50:16–17). But we do not find anywhere that Jacob our patriarch [actually] issued such a command. Rather, the verses stated fabricated words in order to adhere to the ways of peace. Another interpretation, beloved is peace, as the Holy One blessed be He granted it to Zion, as it is stated: “Pray for the peace of Jerusalem” (Psalms 122:6). Another interpretation, beloved is peace, as the Holy One blessed be He installed it in the heavens, as it is stated: “He makes peace in His heights” (Job 25:2). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to both those who are near and far, as it is stated: “Peace, peace for the far and for the near” (Isaiah 57:19). Another interpretation, beloved is peace, as the Holy One blessed be He did not provide it to the wicked, as it is stated: “There is no peace, said the Lord, for the wicked” (Isaiah 48:22). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to Pinḥas as his reward, as it is stated: “Behold, I am giving him My covenant of peace” (Numbers 25:12). Another interpretation, beloved is peace, as the Holy One blessed be He heralds to Jerusalem that they [its inhabitants] will be saved only by means of peace, as it is stated: “Announcing peace…[heralding salvation]” (Isaiah 52:7). Another interpretation, Rabbi Levi said: Beloved is peace, as the endings of all the blessings are always about peace. The recitation of the Shema ends with peace – ‘He who spreads a canopy of peace.’ The [Amida] Prayer ends with peace. The Priestly Benediction ends with peace – “and grant you peace” (Numbers 6:26). Another interpretation, beloved is peace, as the Holy One blessed be He comforts Jerusalem only with peace. From where is this derived? It is as it is stated: “Behold, I will direct peace to it like a river” (Isaiah 66:12). David said: ‘I was seeking to hear what is the discourse of the Holy One blessed be He regarding Israel, and I heard that He was speaking about peace for them,’ as it is stated: “I will hear what the Almighty Lord will speak, as He will speak peace for His people and to His pious ones” (Psalms 85:9). Rabbi Shimon ben Ḥalafta said: See how beloved peace is, as when the Holy One blessed be He sought to bless Israel, he did not find a receptacle that holds all the blessings with which He would bless them other than peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace”29Literally, “inside peace,” as if peace is the receptacle that contains all the blessings. (Psalms 29:11).
