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. 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. Think about that! 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.