In The Image of the Divine: The Cornerstone of a Jewish Human Rights Framework
וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃
And God created humankind in the divine image,creating it in the image of God—creating them male and female.
The Jewish People and the Promise of the Land of Israel: Permanent Ownership or Conditional Stewardship?
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
יהוה said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.
וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃
I will make of you a great nation,And I will bless you;I will make your name great,And you shall be a blessing.
וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
I will bless those who bless youAnd curse the one who curses you;And all the families of the earthShall bless themselves by you.”
וַיֵּרָ֤א יְהֹוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהֹוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו׃
יהוה appeared to Abram and said, “I will assign this land to your offspring.” And he built an altar there to יהוה who had appeared to him.
בַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהֹוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֙תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃
On that day יהוה made a covenant with Abram: “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates—
וָאֹמַ֗ר אַעֲלֶ֣ה אֶתְכֶם֮ מֵעֳנִ֣י מִצְרַ֒יִם֒ אֶל־אֶ֤רֶץ הַֽכְּנַעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִ֑י אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃
and I have declared: I will take you out of the misery of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, to a land flowing with milk and honey.’
וְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ כִּֽי־גֵרִ֧ים וְתוֹשָׁבִ֛ים אַתֶּ֖ם עִמָּדִֽי׃
But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me.
כִּ֚י אֶת־כׇּל־הַתּוֹעֵבֹ֣ת הָאֵ֔ל עָשׂ֥וּ אַנְשֵֽׁי־הָאָ֖רֶץ אֲשֶׁ֣ר לִפְנֵיכֶ֑ם וַתִּטְמָ֖א הָאָֽרֶץ׃
for all those abhorrent things were done by the people who were in the land before you, and the land became defiled.
וְלֹֽא־תָקִ֤יא הָאָ֙רֶץ֙ אֶתְכֶ֔ם בְּטַֽמַּאֲכֶ֖ם אֹתָ֑הּ כַּאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגּ֖וֹי אֲשֶׁ֥ר לִפְנֵיכֶֽם׃
So let not the land spew you out for defiling it, as it spewed out the nation that came before you.
ולא תקיא הארץ אתכם. מָשָׁל לְבֶן מֶלֶךְ שֶׁהֶאֱכִילוּהוּ דָּבָר מָאוּס, שֶׁאֵין עוֹמֵד בְּמֵעָיו אֶלָּא מְקִיאוֹ, כָּךְ אֶרֶץ יִשְׂרָאֵל אֵינָהּ מְקַיֶּמֶת עוֹבְרֵי עֲבֵרָה (ספרא סוף קדושים), וְתַרְגּוּמוֹ וְלָא תְרוֹקֵן, לְשׁוֹן רִקּוּן — מְרִיקָה עַצְמָהּ מֵהֶם:
ולא תקיא הארץ אתכם THAT THE LAND VOMIT NOT YOU OUT — A parable! This may be compared to the case of a prince (i. e. a sensitive, refined person) to whom one gives a disgusting thing to eat which he cannot retain on his stomach but vomits it out thus Eretz-Yisrael is unable to retain sinners on its soil (Sifra, Kedoshim, Chapter 12 14). The Targum renders it by: ולא תרוקן a term for ״emptying out״ — it (the earth) empties itself of them.
Confronting the Cruel: Torah Texts on Ethnic Cleansing and Genocide
זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃
Remember what Amalek did to you on your journey, after you left Egypt—
אֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כׇּל־הַנֶּחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים׃
how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear.
וְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ ׀ לְ֠ךָ֠ מִכׇּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֙רֶץ֙ אֲשֶׁ֣ר יְהֹוָה־אֱ֠לֹהֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח׃ {פ}
Therefore, when your God יהוה grants you safety from all your enemies around you, in the land that your God יהוה is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!
כִּֽי־תֵצֵ֨א לַמִּלְחָמָ֜ה עַל־אֹיְבֶ֗ךָ וְֽרָאִ֜יתָ ס֤וּס וָרֶ֙כֶב֙ עַ֚ם רַ֣ב מִמְּךָ֔ לֹ֥א תִירָ֖א מֵהֶ֑ם כִּֽי־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ עִמָּ֔ךְ הַמַּֽעַלְךָ֖ מֵאֶ֥רֶץ מִצְרָֽיִם׃
When you [an Israelite warrior] take the field against your enemies, and see horses and chariots—forces larger than yours—have no fear of them, for your God יהוה, who brought you from the land of Egypt, is with you.
וְדִבְּר֣וּ הַשֹּֽׁטְרִים֮ אֶל־הָעָ֣ם לֵאמֹר֒ מִֽי־הָאִ֞ישׁ אֲשֶׁ֨ר בָּנָ֤ה בַֽיִת־חָדָשׁ֙ וְלֹ֣א חֲנָכ֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יַחְנְכֶֽנּוּ׃
Then the officials shall address the troops, as follows: “Is there anyone who has built a new house but has not dedicated it? Let him go back to his home, lest he die in battle and another dedicate it.
וּמִֽי־הָאִ֞ישׁ אֲשֶׁר־נָטַ֥ע כֶּ֙רֶם֙ וְלֹ֣א חִלְּל֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יְחַלְּלֶֽנּוּ׃
Is there anyone who has planted a vineyard but has never harvested it? Let him go back to his home, lest he die in battle and another harvest it.
וּמִֽי־הָאִ֞ישׁ אֲשֶׁר־אֵרַ֤שׂ אִשָּׁה֙ וְלֹ֣א לְקָחָ֔הּ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יִקָּחֶֽנָּה׃
Is there anyone who has paid the bride-price for a wife, but who has not yet taken her [into his household]? Let him go back to his home, lest he die in battle and another take her [into his household as his wife].”
וְיָסְפ֣וּ הַשֹּׁטְרִים֮ לְדַבֵּ֣ר אֶל־הָעָם֒ וְאָמְר֗וּ מִי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ׃
The officials shall go on addressing the troops and say, “Is there anyone afraid and disheartened? Let him go back to his home, lest the courage of his comrades flag like his.”
כִּֽי־תִקְרַ֣ב אֶל־עִ֔יר לְהִלָּחֵ֖ם עָלֶ֑יהָ וְקָרָ֥אתָ אֵלֶ֖יהָ לְשָׁלֽוֹם׃
When you approach a town to attack it, you shall offer it terms of peace.
וְהָיָה֙ אִם־שָׁל֣וֹם תַּֽעַנְךָ֔ וּפָתְחָ֖ה לָ֑ךְ וְהָיָ֞ה כׇּל־הָעָ֣ם הַנִּמְצָא־בָ֗הּ יִהְי֥וּ לְךָ֛ לָמַ֖ס וַעֲבָדֽוּךָ׃
If it responds peaceably and lets you in, all the people present there shall serve you at forced labor.
וְאִם־לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ׃
If it does not surrender to you, but would join battle with you, you shall lay siege to it;
וּנְתָנָ֛הּ יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת־כׇּל־זְכוּרָ֖הּ לְפִי־חָֽרֶב׃
and when your God יהוה delivers it into your hand, you shall put all its males to the sword.
רַ֣ק הַ֠נָּשִׁ֠ים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כׇּל־שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת־שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ׃
You may, however, take as your booty the women, the children, the livestock, and everything in the town—all its spoil—and enjoy the use of the spoil of your enemy, which your God יהוה gives you.
כִּ֤י יְבִֽיאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֶל־הָאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּ֑הּ וְנָשַׁ֣ל גּֽוֹיִם־רַבִּ֣ים ׀ מִפָּנֶ֡יךָ הַֽחִתִּי֩ וְהַגִּרְגָּשִׁ֨י וְהָאֱמֹרִ֜י וְהַכְּנַעֲנִ֣י וְהַפְּרִזִּ֗י וְהַֽחִוִּי֙ וְהַיְבוּסִ֔י שִׁבְעָ֣ה גוֹיִ֔ם רַבִּ֥ים וַעֲצוּמִ֖ים מִמֶּֽךָּ׃
When your God יהוה brings you to the land that you are about to enter and possess, and [God] dislodges many nations before you—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations much larger than you—
וּנְתָנָ֞ם יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ וְהִכִּיתָ֑ם הַחֲרֵ֤ם תַּחֲרִים֙ אֹתָ֔ם לֹא־תִכְרֹ֥ת לָהֶ֛ם בְּרִ֖ית וְלֹ֥א תְחׇנֵּֽם׃
and your God יהוה delivers them to you and you defeat them, you must doom them to destruction: grant them no terms and give them no quarter.
The Prophetic Dream - Visions of Peace
(א) הַדָּבָר֙ אֲשֶׁ֣ר חָזָ֔ה יְשַֽׁעְיָ֖הוּ בֶּן־אָמ֑וֹץ עַל־יְהוּדָ֖ה וִירוּשָׁלָֽ͏ִם׃ (ב) וְהָיָ֣ה ׀ בְּאַחֲרִ֣ית הַיָּמִ֗ים נָכ֨וֹן יִֽהְיֶ֜ה הַ֤ר בֵּית־יְהֹוָה֙ בְּרֹ֣אשׁ הֶהָרִ֔ים וְנִשָּׂ֖א מִגְּבָע֑וֹת וְנָהֲר֥וּ אֵלָ֖יו כׇּל־הַגּוֹיִֽם׃ (ג) וְֽהָלְכ֞וּ עַמִּ֣ים רַבִּ֗ים וְאָֽמְרוּ֙ לְכ֣וּ ׀ וְנַעֲלֶ֣ה אֶל־הַר־יְהֹוָ֗ה אֶל־בֵּית֙ אֱלֹהֵ֣י יַעֲקֹ֔ב וְיֹרֵ֙נוּ֙ מִדְּרָכָ֔יו וְנֵלְכָ֖ה בְּאֹרְחֹתָ֑יו כִּ֤י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יְהֹוָ֖ה מִירוּשָׁלָֽ͏ִם׃
(1) The word that Isaiah son of Amoz prophesied concerning Judah and Jerusalem. (2) In the days to come, The Mount of GOD’s House Shall stand firm above the mountains And tower above the hills; And all the nations Shall gaze on it with joy. (3) And the many peoples shall go and say: “Come, Let us go up to the Mount of GOD, To the House of the God of Jacob; That we may be instructed in God’s ways, And that we may walk in God’s paths.” For instruction shall come forth from Zion, The word of GOD from Jerusalem.
(ו) שַׁ֭אֲלוּ שְׁל֣וֹם יְרוּשָׁלָ֑͏ִם יִ֝שְׁלָ֗יוּ אֹהֲבָֽיִךְ׃ (ז) יְהִי־שָׁל֥וֹם בְּחֵילֵ֑ךְ שַׁ֝לְוָ֗ה בְּאַרְמְנוֹתָֽיִךְ׃ (ח) לְ֭מַעַן אַחַ֣י וְרֵעָ֑י אֲדַבְּרָה־נָּ֖א שָׁל֣וֹם בָּֽךְ׃ (ט) לְ֭מַעַן בֵּית־יְהֹוָ֣ה אֱלֹהֵ֑ינוּ אֲבַקְשָׁ֖ה ט֣וֹב לָֽךְ׃ {פ}
(6) Pray for the well-being of Jerusalem; “May those who love you be at peace. (7) May there be well-being within your ramparts, peace in your citadels.” (8) For the sake of my kin and friends, I pray for your well-being; (9) for the sake of the house of the LORD our God, I seek your good.
The Rabbinic Sources: Mutual Care, Concern and Obligation
Redeeping Captives - Maimonides, Mishnah Torah, Hilchot Mutant Aniyim 8:10-11
The redeeming of captives takes precedence over supporting the poor or clothing them. There is no greater mitzvahthan redeeming captives for the problems of the captive include being hungry, thirsty, unclothed, and they are in danger of their lives too. Ignoring the need to redeem captives goes against these Torah laws: “Do not harden your heart or shut your hand against your needy fellow” (Devarim 15:7); “Do not stand idly by while your neighbor’s blood is shed” (Vayikra 19:16). And misses out on the following mitzvot: “You must surely open your hand to him or her” (Devarim15:8); “...Love your neighbor as yourself” (Vayikra 19:18); “Rescue those who are drawn to death” (Proverbs 24:11) and "... there is no mitzvah greater than the redeeming of captives.” (Maimonides, Mishneh Torah, Hilchot Matanot Aniyim 8:10-11)
The Talmud and Human Rights - Sanhedrin 74a
The Gemara asks: From where do we derive this halakha with regard to a murderer themself, that one must allow himself to be killed rather than commit murder? The Gemara answers: It is based on logical reasoning that one life is not preferable to another, and therefore there is no need for a verse to teach this halakha. The Gemara relates an incident to demonstrate this: As when a certain person came before Rabba and said to him: The lord of my place, a local official, said to me: Go kill so-and-so, and if not I will kill you, what shall I do? Rabba said to them: It is preferable that they should kill you and you should not kill. Who is to say that your blood is redder than theirs, that your life is worth more than the one he wants you to kill? Perhaps that person’s blood is redder. This logical reasoning is the basis for the halakha that one may not save his own life by killing another.
Mutual Responsibility - Vayikra Rabbah 4:6
Hezkiya taught (Jeremiah 50:17): "Israel are scattered sheep" - why are Israel compared to a sheep? Just as a sheep, when hurt on its head or some other body part, all of its body parts feel it. So it is with Israel when one of them sins and everyone feels it. (Numbers 16:22): "When one person sins [will You be wrathful with the whole community]." Rabbi Shimon bar Yochai taught a parable: People were on a ship. One of the people took a drill and started drilling underneath themself. The others said to them: What are you doing?! They replied: What do you care? Is this not underneath my seat that I am drilling?! They said to them: But the water will rise and flood us all on this ship. This is as Job said (Job 19:4): "If indeed I have erred, my error remains with me." But their friends said to them (Job 34:37): "He adds to his sin; He increases his transgression among us..." [The people on the ship said]: You extend your sins among us.
וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵירוֹ: ״אַבָּא גָּדוֹל מֵאָבִיךָ״, וְשֶׁלֹּא יְהוּ הַמִּינִים אוֹמְרִים: ״הַרְבֵּה רְשׁוּיוֹת בַּשָּׁמַיִם״.
The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person.
(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה – מִכׇּל הָעוֹלָם לָא?! וְהָכְתִיב: ״וְכָשְׁלוּ אִישׁ בְּאָחִיו״ – אִישׁ בַּעֲוֹן אָחִיו; מְלַמֵּד שֶׁכׇּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה!
The Gemara asks: And with regard to all of the other transgressions in the Torah, is punishment not exacted from the entire world? But isn’t it written: “And they shall stumble one upon another” (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, one due to the iniquity of another, which teaches that the entire Jewish people are considered guarantors for one another. Apparently, any transgression makes the entire world liable to be punished.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם:
Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).
גָּדוֹל הַשָּׁלוֹם, דְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמִדְרַשׁ רַבָּה, פָּרָשַׁת נָשֹׂא (פָּרָשָׁה יא, אוֹת ז): אֵין כְּלִי מַחֲזִיק בְּרָכָה יוֹתֵר מִן הַשָּׁלוֹם, שֶׁהֲרֵי סִיּוּם בִּרְכַּת כֹּהֲנִים הוּא: וְיָשֵׂם לְךָ שָׁלוֹם (בַּמִּדְבָּר ו, כו). וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, בַּמַּלְאָכִים, שֶׁאֵין בָּהֶם יֵצֶר הָרָע וְקִנְאָה וְשִׂנְאָה, וְאַף עַל פִּי כֵן צְרִיכִין הֵם לְשָׁלוֹם. מִכָּל שֶׁכֵּן אֲשֶׁר עֲדַיִן אוֹתוֹ הַשָּׂטָן מְרַקֵּד בֵּינֵינוּ לְחַרְחֵר רִיב וּמָדוֹן בֵּין אִישׁ לַחֲבֵרוֹ, בֵּין יָחִיד לְרַבִּים, שֶׁצְּרִיכִין אָנוּ לַכְּלִי הַמַּחֲזִיק, שָׁלוֹם!
Peace is such a valuable commodity that the Sages comment in Midrash Bamidbar Rabbah (11:7) that no vessel is more capable of holding blessing than peace. They note that for this reason the priestly blessing ends with the words, “And He will grant you peace” (Bamidbar 6:26). Similarly, we are told that the Holy One Himself, “makes peace On High” (Iyov 25:2), that is, among the angels. And if peace is needed among the angels, who have no evil inclination and who are free of jealousy and hatred, how much more is it needed between man and his neighbor, between the minority and majority, whom the Satan is perpetually goading into discord and quarreling.