The pursuit of peace is a central value in our faith

There is a sentence repeated often in our liturgy: “May God who makes peace in His high places, make peace for us and all Israel – and let us say: Amen”. However, medieval scholars debate the meaning of “peace in His high places”.

Nachmanides says the heavens above were created in harmony and enjoy perfect peace, while Rabbi Bachya ben Asher says there is conflict amongst the heavenly angels and so God is needed to keep the peace. This disagreement turns on whether peace is an in-built ideal for existence or something unstable that needs constant attention. “A time for war and a time for peace” implies the latter.

So, in Israel today, it is time for war or peace? According to midrash, the drive for peace can never be premature, “Great is peace because even in a time of war, peace is required.” The proof comes from Deuteronomy, “When you approach a town to fight against it, still offer it peace”.

Another midrash starkly contrasts peace with the rest of Jewish law: “The Torah did not instruct us to pursue the commandments. Rather it says, ‘If you come on a bird’s nest then…’; ‘If you beat your olive tree then…’; ‘If you go into your neighbour’s vineyard then...’ and so on. Only if these things happen, then you have a law to fulfil, but they should not be pursued. Whereas with peace it says, ‘Seek peace and pursue it.’”

These rabbinic statements imply that the desire for peace should never be put on hold, it must be an ever-present goal. Other laws depend on happenstance, only peace needs active chasing. Peace then is an overarching value and proactive mindset.

There is, however, no requirement to be wilfully ignorant. My father would often quote to me from Ecclesiastes, “Do not be overly righteous!” The sages use this verse to warn against trying to make peace with some of the more belligerent nations surrounding Israel, like the Midianites and Moabites, “You will find that those who approach them with mercy will end up faced with scorn, wars and problems.” In any given case, a pragmatic assessment of the potential for reconciliation is needed.

And relations can and do change. Though the ancient Egyptians were the evil enemy of the Exodus story, having persecuted our ancestors for decades, it says in Deuteronomy, “Do not despise an Egyptian as you were a stranger in their land”.

Rashi explains, “This is because they hosted you in a time of need”, ie when Jacob and his family first came down to Egypt because of the regional famine. Thus, the Egyptian enslavement of the Israelites does not erase their previous hospitality.

Rashi adds a visceral comment here: “Do not despise the Egyptian, even though they cast your male children into the river.” Why dredge up this disturbing memory? I think Rashi is teaching us that even when we recall the horrific ways in which they hurt us, this should not dismiss them forever.

In 1978 Menachem Begin received the Nobel Peace Prize for finally negotiating peace with Egypt. He said then, “The ancient Jewish people gave the world the vision of eternal peace, of universal disarmament, of abolishing the teaching and learning of war… Peace is the beauty of life. It is sunshine. It is the smile of a child, the love of a mother, the joy of a father, the togetherness of a family. It is the advancement of man, the victory of a just cause, the triumph of truth. Peace is all of these and more and more.”

He continued, “This is our common belief – that if through your efforts and sacrifices you win liberty and with it the prospect of peace, then work for peace because there is no mission in life more sacred.”

Shalom is a staple of our prayers, and we generally end them focused on peace. The priestly blessing ends, “and give you peace”; the Mishnah ends by stating, “You will find no vessel that can hold Israel’s blessing, save for peace”. And the Amidah, the Kaddish and Grace after Meals, all end in words of peace. It is never a vain hope, shalom is always the endgame.
 

Rabbi Dr Zarum is dean of London School of Jewish Studies (LSJS) and holds the Rabbi Sacks Chair of Modern Jewish Thought. You can view the full version of his talk on peace here