How Do You Say Peace In Hebrew – The Hebrew word for peace, shalom (שׁלום) is derived from a root denoting wholeness or completeness, and its frame of reference throughout Jewish literature is tied to the idea of shelemut, perfection.
So the importance is not limited to the political sphere – the absence of war and hostility – or the social – the absence of strife and conflict. It includes many fields and in various contexts it can refer to the material condition of the condition, a moral value, and ultimately the cosmic principle and divine quality.
How Do You Say Peace In Hebrew
In the Bible, the word shalom is commonly used to refer to a state of affairs, a state of goodness, peace, prosperity, and security, without any form of blame. Shalom is a blessing, a manifestation of divine grace.
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Inquiring about the peace of a companion, he asked why everything happened with him. (In the borrowed sense, we read: “va-ish’al david… li-shlom ha-milhama”; “David asked him… how the war prospered” [2 Samuel 11:7].) From the Word of Use therefore not limited to international, intergroup, or interpersonal relations. This symbolizes prosperity, a state of blessed harmony on many levels, physical and spiritual.
Of course, shalom also refers to the opposite of war, as “a time of war, and a time of peace” (Ecclesiastes 3:8), indicating a state of order, prosperity, and peace, even without war. business In many Bibles, the word peace refers to value, and is used in the sense of equity, or faithfulness (cf. Zechariah 8:16; Malachi 2:6).
In the rabbinic text, shalom mainly refers to values, an ethical category – it refers to overcoming conflict, strife and social tension, prevention of enmity and war. It is still portrayed as a blessing, a manifestation of divine grace, sure, but in many ways it appears in an idealized context: the pursuit of peace, individual responsibility and the application of various social rules. purpose and structure.
Most of the passages about peace are related to family or communal life, that is, inner peace between nations, and only a minority is concerned with external relations between nations and countries, between Israel and others.
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However, the two areas are not always different from each other, and sometimes appear continuous; We read, for example: “Whoever makes peace between a man and his spouse, between a husband and a wife, between two cities, two nations, two families, or two governments… let no harm come to him.” ” (Mekhilata). Bahodesh 12).
The series of rules established by the sages “in the interests of peace” (me-pene darkhi shalom) were also intended to affect the relationship between the Jews themselves and between Jews and Gentiles.
With the exception of the possibility of justice, the sages spoke in praise of peace seeing it as a meta-value, the summit of all other values.
Peace is the ultimate goal of the entire Torah: “Everything written in the Torah is written for peace” (Tanhuma Shofettim 18). This is the essence of the prophetic news – “The prophets did not put anything of peace in the mouth of all people” (Bamidbar Rabah Naso 11: 7) – and about redemption, “God announced to Jerusalem that they [Israel] will be punished. redeemed only by peace ” (Deuteronomy Rabah 5:15).
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Shalom is the name of the Holy One, the name of Israel, and the name of the Messiah (Derekh Erez Zuta, Perek Ha-Shalom), but for peace the name of God can be erased in water (Leviticus 9: 9). . There are many other sayings in this series.
Yet, together with this type of expression, Saint discusses the question of the relationship between peace and other competing values, in situations where different norms can conflict with each other.
For example, peace against justice: Rabbi Yoshua ben Korah taught that “where there is strict justice there is no peace, and where there is peace there is no strict justice,” and consequently he called the judge “as referee”. directed to work in , “that is, a fatwa for compromise, which justice is balanced with peace (see Jerusalem Talmud Sanhedrin 1: 5; Babylonian Talmud Sanhedrin 6b; the opposing view is “let justice pierce the mountain,” that is, justice at all costs).
On another level, peace is compared to truth: it is said in the name of Rabbi Eleazar ben Shimon that “one can deviate from the truth for the sake of peace” (BT Yevmot 65b); In an even stronger formulation, it is said, “All lies are forbidden, but lies are allowed for the purpose of making peace between a man and his mate” (Derekh Erez Zuta, LOC. Cit.).
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In all these instances, even where peace is preferred and balance is recommended, it is seen as a personal, partial value that must compete with other values.
However, in contrast to this dichotomous approach, we also find another approach that tries to reconcile different values and make them complement each other: “This world is preserved by three things, justice, truth and peace.” from, and these three. one; when justice is done, so is truth, and so is peace “(Jt Tanit 4:2). Here not only is peace established among humans, but competing values are also reconciled.
Drawing on the subtle differences between the words used in many scriptural expressions, the rabbinical saying suggests an interesting distinction between the two types of obligation.
The first type is that which arises from a given situation, that is, a human obligation to respond in a particular way to a certain set of circumstances. On the other hand, the second type demands that the individual creates the situation and shapes it by taking responsibility for himself. The first group includes all the commandments, the second only pursues peace:
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“Great peace, to all the commandments written: ‘if [added] you, ‘if you meet’ (Exodus 23: 4, 5), ‘if [there is] an opportunity’ (Deuteronomy 22: 6)); That is, if there is an opportunity to this commandment, you must do it, and if not, you must not do it. But, about peace, [it is written]: ‘Seek peace, and follow it’ – find it here, and follow it elsewhere.” (Leviticus 9:9)
It cannot be ascertained whether peace alone should be included in any other group. However, the difference itself captures our attention, and the need to conceptually clarify and delineate it is an open invitation for philosophers.
Finally, many sayings about the power of peace pass through the social-ethical layer to enter the temporal realm: holy people establish peace between the supernatural and the lower realm, between the inhabitants of the supernatural, between the sun and not. month, and so on (Leviticus Rabah, loc. cit.; Deuteronomy Rabah 5:12; and see Job 25:2).
Most of these passages actually praise the pursuit of peace among humans even more fervently, in the formula fortiori: “And if the heavenly beings, who are free from envy, hatred, and rivalry, need peace, then what about the lower beings, who are subject to hatred, competition and envy” (Deuteronomy Rabah, loc. cited).
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Reprinted with permission of The Gale Group from Contemporary Jewish Religious Thought, edited by Arthur A. Cohen and Paul Mendes-Flöhr, Twain Publishers.
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Talmud Your browser does not support the audio element. Pronunciation: tal-mad, origin: Hebrew, a set of teachings and commentaries on the Torah that is the basis of Jewish law. Comprised of the Mishnah and Gemara, it contains the opinions of thousands of rabbis from different periods of Jewish history. Your Tora Browser does not support audio elements. Pronunciation: Tore-uh, Origin: Hebrew, Five Books of Moses. Jehovah Shalom is one of the three names of God that are properly given to the altar. This happened when the angel of Jehovah (Jehovah) visited Gideon to recruit him to be the new judge of Israel to save the nation from the Midianites. Gideon thought he would die because he saw an angel. God spoke to him and said, “Peace! Do not be afraid. You will not die.” (Judg. 6:23 NIV) This incident impressed Gideon that he built an altar in Ophrah and named it Jehovah Shalom. Uncut. Stone altars survived for centuries in the relatively dry climate of Israel.
Shalom is not just the absence of noise or conflict. The word shalom speaks of wholeness and harmony with self and others, and speaks of wholeness and fulfillment. As Jesus said, it is peace beyond the peace of the world (John 14:27; 16:33). The ultimate peace is peace with God.
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In the Bible there is a promise about the peace of God, “You will protect.”
