Jewish tradition grapples with this apparent contradiction all the time. Take the famous Priestly Blessing from Numbers 6:26: "May the Lord show favor to you, and grant you peace." Sounds straightforward, right? But what does it really mean? And how does it square with other verses that seem to paint a different picture of God's relationship with us?

Let's dive into a fascinating exploration from Bamidbar Rabbah, a treasure trove of rabbinic commentary on the Book of Numbers, to unpack this verse. It starts with the phrase "May the Lord show favor [yisa panav] to you." The Rabbis see more than just kindness here. Yisa, they say, implies removal. Think of Pharaoh "removing [yisa] your head" in Genesis 40:19 – not exactly a pleasant image! And panav, "countenance," is linked to a "countenance of rage," as in Leviticus 20:6, where God declares, "I will direct My countenance against that person." So, the blessing is actually a prayer that God will remove His anger from us.

But wait, there's more! Bamidbar Rabbah asks a crucial question: does God even show favor? Isn't it written elsewhere, in Deuteronomy 10:17, that God "shows no favor"? How do we reconcile these seemingly opposite ideas? The answer, according to our Sages, lies in our actions. When we, the people of Israel, do God's will, "May the Lord show favor to you." But when we stray, God "shows no favor."

It’s like a cosmic call and response. God says, "I wrote in My Torah: 'You will eat and be satisfied, and you shall bless' (Deuteronomy 8:10)." But even when we're not completely satisfied, when we barely have enough to eat, if we still bless God and are exacting about the measure of an olive or an egg before saying grace after meals, then "may the Lord show favor to you." It's about meeting God halfway, even when things are tough.

The text continues, presenting a series of similar contradictions. "You hear prayer" (Psalms 65:3), but also "You have covered Yourself with a cloud [so that no prayer can pass]" (Lamentations 3:44). "The Lord is near to all who call Him" (Psalms 145:18), but also "Why do You stand afar, Lord?" (Psalms 10:1). The resolution? It all depends on where we are in the process, before or after the "sentence is sealed," before or after the decree is made. Before, there's hope, there's connection. After, the consequences play out.

Think of it like repentance, or teshuvah. "Return, wayward sons" (Jeremiah 3:22), but also, "If they repent, He does not repent" (Jeremiah 8:4). The window of opportunity closes. "Seek the Lord when He can be found" (Isaiah 55:6), but also, "I will not respond to you" (Ezekiel 20:31).

Rabbi Yosei ben Dostai offers another perspective: "May the Lord show favor" applies to matters between us and God, while God "shows no favor" in matters between us and our fellow human beings. Rabbi Akiva echoes this, saying God "will cleanse" sins against Him, but "He will not cleanse" sins against others. Ben Azai adds that cleansing happens only for those who actually repent.

The Bamidbar Rabbah then transitions to the theme of peace, or shalom. "And grant you peace," the blessing concludes. This isn't just the absence of conflict, it's wholeness, completeness. Rabbi Natan connects it to the peace of the Davidic kingdom, while Rabbi Yehuda HaNasi sees it as the peace of Torah.

And shalom is so important, so powerful, that God will even alter things for its sake! The text recounts how God changed the story of Sarah's words about Abraham's age to avoid conflict. The angel speaking to Manoah withheld information from him to protect his wife's honor. Great is peace, the Rabbis tell us, that even God's name can be erased on water (referring to the sotah ritual for a woman accused of adultery) to restore harmony between husband and wife.

Rabbi Shimon ben Ḥalafta says, "Great is peace, as there is no vessel that contains blessing other than peace." All the good things in the world are amplified and made real through peace. Rabbi Elazar HaKappar points out that every prayer concludes with peace, and that peace is given to the humble.

In fact, Rabbi Elazar son of Rabbi Elazar HaKappar goes so far as to say that even if Israel engages in idol worship, but maintains peace among themselves, God will not punish them! "Ephraim is attached to idols, leave him" (Hosea 4:17). But when they are divided, "Their heart is divided; now they will be punished" (Hosea 10:2).

Peace is so vital that it's even necessary in times of war! "When you approach a city [to wage war against it, you shall call to it for peace]" (Deuteronomy 20:10). Even the dead require peace: "You will come to your fathers in peace" (Genesis 15:15).

So, what’s the takeaway from all this? Perhaps it's this: life is complex. There are apparent contradictions, mixed messages, and shifting circumstances. But through it all, the pursuit of peace, both with God and with each other, remains paramount. It's the vessel that contains all blessings, the foundation upon which we build a meaningful life. As we strive to live in accordance with God's will, may we be granted the favor and the peace we so deeply desire. And maybe, just maybe, we can create a world where those two things aren't so different after all.