“Gadol ha-shalom – Great is shalom!” (Tractate Derech Eretz Zuta) Judaism values shalom, which means…Peace, right? Well…
Rabbi Doron Perez notes that “peace” derives from the Roman word “pax” which is related to the word “appeasement.” The Hebrew word which comes closest to this is actually “payeis (פייס),” which means to calm or diffuse anger. Peace is a state of non-aggression where there is no war, no fighting, or no bad feelings. It refers to a situation where there is no confrontation, where the parties can live with each other in a state of non-aggression.
Shalom is much more than peace.
Shalom is wholeness, harmony, completion. This week, we read of the birkat kohanim, the priestly blessing, which ends with shalom. In seeking to understand shalom, we find three teachings of Rabbi Hanina S’gan Ha-Kohanim (the vie High Priest) which help us appreciate both the complexity and necessity of shalom.
First, in Masechet Berachot (64a), Rabbi Hanina teaches us who are the shalom-makers.
“Rabbi Elazar said in the name of Rabbi Hanina: Torah scholars increase shalom in the world.”
Rav Kook notes that it is strange to associate scholars with peace. Scholars argue! He explains that people mistakenly believe that peace means that everyone will share common viewpoints and think the same way. When they see scholars disagreeing, this appears to be the exact opposite of peace. Scholars, though, facilitate true shalom precisely through the proliferation of divergent views. Once all the various angles of an issue are exposed, that is true shalom. We need disagreement to be whole. Like an interlocking puzzle, all the views are needed to present a complete picture.
The path to shalom runs through disagreement, challenges, and even what may seem like an impossible vision. We see this in two additional, seemingly contradictory teachings of Rabbi Hanina.
In the Midrash, Rabbi Hanina says that the shalom of the birkat kohanim refers to shalom in the home, shalom bayit, domestic peace. Rabbi Natan says, it refers to the shalom of the monarchy of David, the rule of law and political peace. Rabbi Norman Lamm notes that, elsewhere, Rabbi Hanina seems to embrace Rabbi Natan’s view of shalom as political peace. In Avot 3:2, he teaches: “Pray for the peace of the realm, for if not for the fear of authority people would swallow each other alive.”
Which shalom does Rabbi Hanina prefer?
Rabbi Lamm notes that, of course, political peace and stability are great. At the same time, peace on earth isn’t the easiest or likeliest proposition. Rabbi Hanina teaches to never stop aspiring for political peace, but achievable shalom is found in the home. It is great to have visions of world peace – shalom al kol ha-olam, and we shouldn’t give up such lofty ideals. It is more fundamental to focus on shalom bayit – on stability, harmony, and tranquility within our small corner of the world.
Sometimes, focusing on the seemingly smaller task is more difficult. When we try to keep our own house in order, we encounter some of our shortcomings or the failings of those we love. We can be tempted to ignore the pain of these obstacles and, instead, turn our attention to loftier – even if unattainable – goals. Rabbi Hanina reminds us that shalom is complicated. It is full of complexity, divergence, even pain. World peace is easy to invoke as a dream. Our primary focus, however, needs to be the shalom of what’s right in front of us – our families and communities, flaws and all.
This week, the Belzer Rebbe directed his followers to establish an organization to support those who are discarding the Belzer way of life. This organization is meant to provide support and not try to convince those who left the community to come back. It is being started after a 23-year-old former Belzer chasid committed suicide due to severe emotional distress. According to sources close to the Rebbe, the young man's suicide sent shockwaves throughout the community and brought about the understanding that the disconnect between those who leave the community and their families is destructive and unacceptable.
"They studied in our schools throughout their lives; even though they decided not to keep Torah and its commandments, we must take care of them throughout and embrace them, without any conditions," one of the organization's founders was quoted as saying on Israel Army Radio.
This is a bold move. It is the right move. We can never hope to achieve shalom without caring for those in our bayit, our community. When family tests the limits of our patience or tolerance, it is easier to aspire for peace on earth rather than confront the different pieces and paths our fellows may choose. The three “peaces” of Rabbi Hanina remind us that shalom is complicated. Shalom on earth is a dream for which we aspire, hope, and pray. Shalom bayit, however, must be our primary focus.
Shalom is not easy. That’s probably why we say (Tehillim 29): Hashem oz l’amo yitein, Hashem yevareich et amo va’shalom. God should grant us strength, and that strength should help us find the blessing of shalom in all senses of the word.
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