שלום

If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - the lamp for one's home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace."
Blessed be the Merciful One who grants assistance. This concludes the third book.

Alternatively, "proclaim peace unto it" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if one has an enemy and wonders what to do to the enemy. What does one do? One goes and honors another greater than the enemy so that as to do evil to the enemy. But the Holy One of Blessing is not like that, rather all the idol worshipers anger God, and they sleep and all the souls rise up to him. From where do we know this? As it says, "He in Whose hand is the spirit of all life" (Job 12:10). And in the morning God returns to each and every one their soul. From where do we know this? As it says "He gives breath to the people upon it" (Isaiah 42:5).

Alternatively: A human of flesh and blood, if one's friend does evil to them, it does not leave their heart for ever. But the Holy One of Blessing is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says "You shall not abhor an Egyptian for you were a stranger in his land", but rather pursue peace as it is written "seek peace and pursue it" (Psalms 34:15).

Another interpretation: what is "seek peace and pursue it"? A story about Rabbi Meir: he was sitting and teaching, etc, that woman went home and it was Friday evening, and she discovered that her [Shabbat] light had gone out and her husband asked her: 'where were you, out this late?' and she answered: 'I was listening to Rabbi Meir expound on Torah.' And that man was a nincompoop, and told her: 'the only way you are getting into my house is if you spit on the face of Rabbi Meir'. And he expelled her from the house. Eliahu Hanavi, may he be mentioned for good, revealed all this to Rabbi Meir, and said to him: 'it was because of you that this woman was expelled from her house.' And Eliahu Hanavi, may he be mentioned for good, informed him of all the drama. What did Rabbi Meir do?He went and sat in the big Beit Midrash, and that woman came to pray and he saw her, and pretended to be blinking [with discomfort], and said in a loud voice: 'who here knows an incantation over the eye? And she said: I know. And she spit on his face. He said to her: now go and tell your husband: I did spit on Rabbi Meir's face, he said: go back to your husband. See! How great is the power of peace.

Another word: Rabbi Akiva said: know how great is the power of peace! The Holy One of Blessing said that when a man feels jealous towards his wife the very Holy Name of God which is written in sanctity is to be erased in water, in order to send [a bomb of] peace between a sotah and her husband.

Resh Lakish said: so great is peace that Scripture said lying words in order to set peace between Yosef and his brothers. At the time of their father's death they were afraid that he would take revenge upon them, and what did they say "your father commanded before his death to say: such you will say to Yosef [please forgive your brothers' offense and guilt] (Gen. 50:16-17) and we do not find such a command from Yaakov our father, rather, scripture said lying words because of the ways of peace.

Another interpretation: Beloved is peace, that the Holy One of Blessing gave it to Tzion, as it says: "Ask for the peace of Jerusalem" (Ps. 122:6).

Another interpretation: So beloved is peace, that the Holy One of Blessing gave it to the heaven, as it says: "The Maker of Peace on His heights / oseh shalom bimromav" (Job 25:2).

Alternatively: So beloved is peace, that the Holy One of Blessing gave it to near ones and far ones, as it says "Peace peace, to the far and to the near" (Isaiah 57:19).

Alternatively: so beloved is peace, that the Holy One of Blessing did not give it to the wicked, as it says "There is no peace, said Ad-nai, for the wicked" (Isaiah 48:22).

Alternatively: so beloved is peace, that the Holy One of Blessing gave it to Pinchas as his reward, as it says "Behold I give him my covenant of peace". (Numbers 25:12).

Alternatively: So great is peace, that the Holy One of Blessing doesn't announce to Jerusalem that they will be redeemed except in peace, as it says "Announce peace..." (Isaiah 52:7).

Alternatively: R. Levi said: so beloved is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: "Spread a sukah of peace", prayer closes in peace, the priestly blessing closes in peace "And He shall give to you peace".

Alternatively: so beloved is peace, that the Holy One of Blessing only comforts Jerusalem with peace. From where do we know this? As it is written "Behold I will extend peace to her like a river" (Isaiah 66:12).

David said, 'I asked to hear what the Holy One of Blessing says about Israel, and I heard that God busies Godself with their peace', as it says "I will hear what God Ad-nai will speak, God will speak peace to His people, and unto his followers" (Psalms 85:9).

R. Shimon Ben Chalafta said: See how beloved peace is, when the Holy One of Blessing wanted to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says "Ad-nai will give strength to his people, Ad-nai will bless his people with peace" / Ad-nai oz l'amo yiten. (Psalms 29:11)

Should two idolaters come before you to have their dispute judged according to Jewish law. If they both desire to be judged according to Torah law, they should be judged accordingly. If one desires to be judged according to Torah law and the other does not, they are only forced to be judged according to their own laws.
If there is a dispute between a Jew and an idolater: If the Jew will fare better according to their laws, they are judged according to their laws. When the judgement is rendered, the judges explain: 'Your law obligates this judgement.' If the Jew will fare better according to our laws, they are judged according to Torah law. When the judgement is rendered, the judges explain: 'Our law obligates this judgement.' It appears to me that this approach is not followed in regard to a resident alien. Rather, he is always judged according to their laws.
Similarly, it appears to me that in regard to respect and honor and also, in regard to charity, a resident alien is to be treated as a Jew for behold, we are commanded to sustain them as Deuteronomy 14:21 states: 'You may not eat any animal that has not been properly slaughtered... give it to the resident alien in your gates that he may eat it.' Though our Sages counseled against repeating a greeting to them, that statement applies to idolaters and not resident aliens.
However, our Sages commanded us to visit the gentiles when ill, to bury their dead in addition to the Jewish dead, and support their poor in addition to the Jewish poor for the sake of peace. Behold, Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.'

ונתתי שלום AND I WILL GIVE PEACE [IN THE [LAND— Perhaps you will say, “Well, there is food and there is drink; but if there is no peace, then all this is nothing!” Scripture therefore states after all these promises “I will give peace in the land”. Hence we may learn that peace counterbalances everything. In a similar sense it states: “Who makest peace and createst all things" (Sifra, Bechukotai, Chapter 1 8).

When such treatment is administered, it should not be administered by gentiles, by children, by servants, or by women, so that they will not view the Sabbath flippantly. Instead, the treatment should be administered by the leaders of Israel and the wise.
It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill, as [reflected in the interpretation in the phrase of Leviticus 18:5,] "which a person shall perform to live through them," as "['to live through them'] and not to die through them."
This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden, one may apply the verse [Ezekiel 20:25]: "[As punishment,] I gave them harmful laws and judgments through which they cannot live."

Abaye said to Rav Yosef: According to this, why does the mishna teach that the priest reads first from the Torah on account of the ways of peace, indicating that this is a rabbinic enactment? Is it not by Torah law that he reads first? Rav Yosef said to Abaye: Indeed, it is by Torah law, but the reason that the priest reads first is on account of the ways of peace. Abaye objected: Aren’t the halakhot of the entire Torah also given on account of the ways of peace, as it is written: “Her ways are ways of pleasantness, and all her paths are peace” (Proverbs 3:17)? Consequently, this halakha is no different from the other halakhot in the Torah, all of which were given to increase pleasantness and tranquility in the world. Rather, Abaye said: The mishna’s statement that a priest reads first from the Torah on account of the ways of peace is in accordance with what was said by my master, Rabba. As it is taught in a baraita (Tosefta, Berakhot 5:3): When two people are eating together from a single dish, they must wait for each other, but if there are three, each eats when he wishes and they do not need to wait for each other. Generally, the one who breaks bread extends his hand to take food first, but if he wishes to show respect to his teacher or to one who is greater than he and allow him to take first, he has permission to do so.

(10) When you approach a town to attack it, you shall offer it terms of peace.

He [G-d] Is peace, His Name is peace and everything is bound in peace.

(1) Better a dry crust with peace
Than a house full of feasting with strife.

(1)Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them...​​​​​​​

R. Eliezer HaKappar beRabbi said, "The power of peace is great; as at the time that Israel makes itself one group, the trait of strict judgement does not reach them, even [if there is] idolatry among them...

And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.

The school of Rabbi Yishmael taught: Peace is of such great importance that even the Holy One, Blessed be He, altered the truth for the sake of preserving peace, as it is stated: “And Sarah laughed within herself, saying: After I am waxed old shall I have pleasure, and my lord is old,” and it is written: “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, and I am old?”

Pursue peace. How so? This teaches that a person should pursue peace in Israel between everyone (in the way that Aaron would pursue peace in Israel between everyone, as it says [Psalms 34:15], “Turn from evil, and do good; seek peace and pursue it.”
Rabbi Shimon ben Elazar would say:) If a person stays quietly in his place, how can he pursue peace in Israel between everyone? [Rather, he should go out from his place and into the world and pursue peace in Israel,] as it says, “Seek peace and pursue it.” How does this work? Seek it where you are, and pursue it in some other place. Even the Holy Blessed One made peace in the heights, for He did not call ten angels Gabriel, ten angels Michael, ten angels Uriel, and ten angels Raphael, in the way humans do, calling ten people Reuben, ten people Shimon, ten people Levi, and ten people Judah. For if He had done as humans do, when He called one of them, they all would have come, and then become jealous of one another. So instead, He called only one angel Gabriel and one Michael, and when He calls any one of them, [that angel] comes before Him, and He dispatches the angel wherever He desires. And how do we know that they revere one another, and respect one another, and are humbler than human beings? Because when they open their mouths to sing a song, one of them says to the other: You should begin, for you are greater than I, and then the other one says: No, you should begin, for you are greater than I. This is not the way it is with human beings. Every person says to another: I am greater than you, and the other person responds: No, I am greater than you.
And some say they spoke in groupings [of angels]. One grouping would say to the other: You all should begin, for you are greater than we, as it says (Isaiah 6:3), “And this one called out to that one and said….”

(1) We must be especially careful to observe the mitzvah of tzedaqah, more so than any other positive mitzvah, for tzedaqah is a sign of the righteous [tzadiq] lineage of Abraham, our father, as says, (Genesis 18:19) For I have singled him out, that he may instruct his children and his posterity [to keep the way of Hashem] by doing what is just [tzedaqah]. The throne of Israel is established and the religion of truth stands only on tzedaqah, as it is said, (Isaiah 54:14) You shall be established through righteousness [tzedek]. And Israel will only be redeemed through tzedakah, as it is said, (Isaiah 1:27) Zion shall be saved in the judgment; her repentant ones, in the retribution [tzedakah].

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(3) Anyone who averts his eyes from [the need of] tzedakah is called Belial ["Wickedness"], just as the idolaters worship Belial, and of the idolaters Scripture says, (Deut. 13:14) That some scoundrels [children of Belial] from among you have gone [and subverted the inhabitants of their town] by averting their eyes from [the need of] tzedakah. It says, (Deut. 15:9) Beware lest you harbor a base [belial] thought.And such a person is called, "wicked," as it is said, (Prov. 12:10) The compassion of the wicked is cruelty. Such a person is called, "a sinner," as it is said, (Deut. 15:9) He will cry out to Hashem against you, and you will incur a sin.The Holy One, Blessed Be He, is close to the cries of the poor, as it is said, (Job 34:28) He listens to the cry of the needy.Therefore, one needs to be especially sensitive to their cries, for they [the poor] have a covenant established [between them and G-d], as it is said, (Exodus 22:26) Therefore, if he cries out to Me, I will pay heed, for I am compassionate.

David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.
They are merciful, as it is written: “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will G-d have mercy upon you, but He will bestow the attribute of mercy upon you.They are shamefaced, as it is written: “And that His fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is his shame.
They perform acts of kindness, as it is written: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Hashem, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.
Whoever has these three distinguishing marks is fit to cleave to this nation. Those who lack these qualities, however, are unfit to be part of the Jewish people. When David saw the cruelty of the Gibeonites, he decreed that they may never enter into the congregation of Israel.

[There was] another incident involving one gentile who came before Shammai [and] said to [Shammai]: Convert me on condition that you teach me the entire Torah while I am standing on one foot. [Shammai] pushed him [away] with the builder’s cubit in his hand. [This was a common measuring stick. There is a theory that Shammai was a builder by trade, in addition to heading the Sanhedrin. The same gentile] came before Hillel. He converted him [and] said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

Rabbi Samlai taught: The Torah - its beginning is an act of kindness and its end is an act of kindness. Its beginning is an act of kindness, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). And its end is an act of kindness, as it is written: “And he was buried in the valley [in the land of Moav]” (Deuteronomy 34:6).

And moreover, they torment me to the extent that even at the time when they are engaged in the public study of the halakhotof leprous sores and tents in which there is a corpse, i.e., halakhic matters that have no connection to my sin, they say to me: David, one who engages in intercourse with a married woman, his death is effected with what form of execution? And I say to them: One who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, but he still has a share in the World-to-Come. But one who humiliates another in public has no share in the World-to-Come. The transgression of you, who humiliate me, is more severe than my transgression.

Hezekiah said: Great is peace, for with regard to all the journeyings [of Israel] it is written, And they journeyed … and they pitched, [the plural number implying that] they journeyed in dissension and encamped in dissension. When, however, they came to Mount Sinai, they all became one encampment, [as it is stated,] And there Israel encampedbefore the mount. The Holy One, blessed be He, said, ‘Since Israel hate dissension and love peace and became one encampment, this is the time when I will give them My Torah’.
Adonijah was slain only because he was a quarrelsome person, and it is permissible to slander a quarrelsome person; for thus did Nathan the prophet say to Bathsheba, I also will come in after thee, and confirm thy words. And Rabbi [Judah the Prince] said: All falsehoods are prohibited, but it is permissible to utter a falsehood for the purpose of making peace between a man and his fellow.