It's more than just a nice sentiment. It's absolutely fundamental.

In fact, Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, makes a powerful statement: "Great is peace, for all blessings are sealed with peace." This isn't just a throwaway line; it's a core concept beautifully illustrated in the Yalkut Shimoni on Torah 711. : the reading of the Shema – the central declaration of Jewish faith – "spreads the shelter of peace." The standing prayer, the Amidah, concludes with a blessing for peace. And the Priestly Blessing, that ancient invocation of divine grace, ends with the words, "and grant you peace" (Numbers 6:26).

But where else do we find this emphasis?

The text presses further: what about sacrifices in the Temple? Well, even there, peace takes center stage! We learn it from the formulation "This is the Torah of the burnt-offering, of the grain-offering, etc. and the sacrifice of the peace-offering" (Leviticus 7:37). Every type of offering, from the burnt offering (olah) to the sin offering (chatat), is followed by the peace-offering, the zevach shlamim. It's as if peace is the ultimate goal, the final word in our relationship with the Divine.

And it doesn't stop with individual sacrifices. Even communal offerings, those brought on behalf of the entire people, culminate in peace-offerings, as we see in Numbers 29:39, which details the offerings for set times and festivals, ending with the offering of peace.

The Yalkut Shimoni doesn't just limit this concept to our earthly realm. It extends it to the world to come, citing Isaiah 66:12: "I will extend to her peace like a river." This vision paints a picture of an unending flow of peace, a constant current of serenity in the future world.

And speaking of the future, the Rabbis point out that even the Messianic King will usher in his reign with a message of peace, quoting Isaiah 52:7: "How pleasant on the mountains are the feet of the messenger proclaiming peace." This verse highlights the profound connection between redemption and peace.

Consider the structure of our prayers. Why is the Priestly Blessing recited after the blessing of thanksgiving in the silent prayer? The text references Leviticus 9:22, where Aharon blesses the people after offering sacrifices, linking the act of thanksgiving with the bestowal of blessing. And then, why does the blessing of "Grant peace" follow the Priestly Blessing? Because, as Numbers 6:27 states, "And they shall put My name upon the children of Israel, and I will bless them." The Divine blessing is peace.

As Psalms 29:11 beautifully puts it, "The Lord blesses His people with peace."

Finally, Rabbi Yehoshua ben Levi asks, "From where is it derived that the Holy One, Blessed be He, desires the Priestly Blessing?" The answer, again, lies in Numbers 6:27: "So shall they put My name upon the Children of Israel, and I will bless them." It's not just about us receiving the blessing; it's about fulfilling God's desire to bestow it upon us.

So, what does all this mean? Perhaps it's a reminder that peace isn't just the absence of conflict. It's an active, essential ingredient in every aspect of our lives, from our prayers and rituals to our hopes for the future. It's a divine blessing that we are meant to both receive and strive to create in the world. Maybe, just maybe, by focusing on peace, we can bring a little bit of that Messianic era into our own lives, right here, right now.