Let There Be Peace

“May Hashem raise His countenance toward you and grant you peace” (Bamidbar 6:26)

The blessing of shalom – peace – is a predominant one in Judaism, invoked at every meeting or departure. For this reason, the Birchas Kohanim concludes with the all-important words “and grant you peace.”

Many of our Sages and commentaries discuss the significance of the blessing of peace. The Medrash Tanchuma notes that peace is so great that the conclusion of Birchas Kohanim only entreats for peace. Similarly, in Parshas Pinchas, Hashem says, “I hereby give him [Pinchas] My covenant of peace,” and the Medrash Bamidbar Rabbah states, “Great is peace that was given to Pinchas because the world is conducted only through peace, and the Torah in its entirety is peace.” Great is peace as it is equivalent to all other creations, continues the Medrash, as we say in our morning prayers, “He makes peace and creates all.” R’ Elazar HaKapar says: Great is peace, as every prayer concludes only with peace, as does the Birchas Kohanim.

The Sefer Hi Sichasi points out that, in fact, the last chapter of the Tractate Derech Eretz is called the Chapter of Peace, in which every Mishna begins with the phrase, “great is peace.” Among the tributes to the magnitude of peace is the reference that the name of Hashem is peace, the name of Mashiach is peace, and the Children of Israel themselves are called peace.

Dovid HaMelech writes (Tehillim 120:6-7), “For a long time, my soul dwelt with those who hate peace. I am at peace, but when I speak they come to wage war.” How is it possible to be at peace with people who hate peace, and want to continue their conflict?

We can try to understand this with the answer to another question. Many commentaries question the words at the conclusion of Shemoneh Esrei, “He Who makes peace in His heights, may He make peace upon us …” Is peace needed in the Heavens? There is no evil inclination or strife in the Heavens.

The Nesivas Shalom gives us a new understanding of the profundity of the practice of peace. We think of peace as being reactive, like water that is used to extinguish a fire, or an exercise to suppress evil. However, peace is a superior force, because it has the ability to bring together opposites in creation. Our Sages tell us that the Heavens were created with opposing elements – fire and water, and it says (Bereishis 1:8), “Hashem called the expanse Heaven (shamayiim),” and Rav comments that shamayim is a combination of eish and mayim (fire and water). Hashem wanted to teach us that even people who don’t think or feel the same way can live together in peace. When they do so, it is “Heaven.” Our objective is to do the will of Hashem – to join together and create a Kiddush Hashem.

The following story is related in Glimpses of Greatness about the great R’ Isser Zalman Meltzer, rosh yeshiva of Yeshivas Eitz Chaim in Yerushalayim.

One day, the members of his household ran in to tell him that the Chazon Ish had been seen approaching the house. R’ Isser Zalman quickly ran to put on his Shabbos suit in honor of this gadol, and rushed out to greet the illustrious guest. However, as he came closer he realized that the individual had been misidentified. In fact, it was not the Chazon Ish at all, but somebody who closely resembled the great R’ Yeshaya Karelitz. The man was neither famous nor illustrious, just a humble person.

Nevertheless, R’ Isser Zalman warmly greeted the individual and accorded him great honor. In his home, he seated the man at the head of the table, and the members of the household treated him as a most distinguished guest. A beautiful meal was put out and the man was offered a place to rest. The man protested that he didn’t want to burden the rosh yeshiva. He only had one request, he said. Circumstances were such that it was necessary for him to travel abroad in order to raise funds for his daughter’s marriage. He wanted to have a letter of introduction from the rosh yeshiva. R’ Isser Zalman took out his personal stationery with a pen and wrote up a beautiful letter which he handed over to the man.

R’ Isser Zalman not only accompanied the man out the door, but he walked him into the street. When he returned, his family members asked: Rabbeinu, why did you give this ostensibly plain Jew such royal treatment, especially after you saw that he was not the Chazon Ish?

R’ Isser Zalman explained: It is very important to give honor to all Jews. We are all sons of kings, Avraham, Yitzchak and Yaakov. When we fulfill the mitzvah of hachnosas orchim it doesn’t make a difference who the guests are. The halacha is to treat them like royalty. When the angels came to Avraham they appeared as Arabs; nevertheless, Avraham treated them royally as the Torah describes.

I saw the person was not the Chazon Ish. But I considered how I would treat the tzaddik, the gadol hador, and determined that every Jew is a potential Chazon Ish. Every Jew has a lofty neshama; we are all sons of kings.

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