Love peace & pursue it

An alternative commentary on "Tetzaveh" [Exodus 27:20-30:10]

This parashah is famous for Moses’ name not being explicitly mentioned. It concerns itself with Aaron, the brother of Moses, and his role as the High Priest. In his honour and in praise of his values, I will dedicate this week’s d’var.

When one thinks of Aaron, the following quote from Pirkei Avot 1:12 comes to mind:

Be of the disciples of Aaron, loving peace and pursuing peace.

In respect of this dictum, many inspirational commentaries have been made.

a. How did Aaron himself pursue peace? (Bartenura)

In terms of peace between neighbours, Bartenura says:

When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him." And as a result of this, when they bumped into each other, they would kiss each other.

b. Bringing peace through doing.

Rabbeinu Yonah emphasises that when it comes to peace, we must be doers like the students of Aaron, not virtue signallers like those in the Twittersphere. WE must make the effort to bring peace to the world personally:

(Hillel) means to say that he loves truth and peace in his heart and pursues it with the actions of his hands. As there are people that love it in their hearts that don't trouble themselves to bring peace to the world and don't walk in the paths of peace. But those that do actions and bring peace between a man and his friend and love to do this work - as it is stated (Psalms 34:15), "seek peace and pursue it" - those are from the students of Aaron, who would act like this.

c. Bringing peace through dialogue.

Best of all is this passage from Rebbe Nachman (appropriately enough from Ukraine). In Likutey Etzot, Shalom 4, the Rebbe tells us how we can bring about peace through sincere dialogue.

To the extent that there is peace in the world, humanity can come to serve God with one accord. People can engage in dialogue, considering together the purpose for which the world was created and seeing through its illusions. They can discuss the truth with one another – that ultimately nothing will remain but the preparations they make for the World to Come. For “At the time of a man’s passing from this world, nothing accompanies him – not silver or gold or precious gems or pearls, just Torah and good deeds alone” (Pirkei Avot 6:9).

By realizing this, each one will cast away his false gods of silver and turn to the Creator, His Torah and Divine service, and thereby come to truth.

When there is no peace, however, or when there is actual strife, people cannot get together to discuss the purpose of life. Even on occasion when they do meet and converse, their words are not heard due to the climate of jealousy, spite and disdain. Aggression and the desire to win arguments cannot bear the truth (My emphasis). The main reason why most people are far from God is strife, which has become widespread in the world as a result of our sins.

[With thanks to Howard Goldsmith and sepharia.org for bring the above quotes to my attention.]

d. How can we be like the disciples of Aaron?

To the legendary thoughts on peace set out above, I now add a few of my own. Rabbi Jonathan Sacks called his Opus Magnus - a years-long series of Torah commentaries - Covanent and Conversation. As Jews, we are all part of the Covanent of Sinai. Therefore we are all obliged to contribute to the millenia-long, trans-generational conversation. The debates of the Talmud have not ended. And this is my entry.

Listen/Hear Israel, the Lord our God, the Lord is one/oneness/unity.

Regarding Deuteronomy 6: 4-9, I set out the following logical progression:

Unity/Oneness is God.

Humanity is in the reflection of God.

Unity/oneness among man is created through dialogue and actively hearing the alternative perspective. [As Rabbi Nachman said, peace comes when people “engage in dialogue, considering together the purpose for which the world was created and seeing through its illusions. They can discuss the truth with one another”.]

Ergo dialogue is the means to create the reflection of God on Earth.

Deuteronomy continues, set out ennumerated for emphasis, and with explanatory commentary in brackets:

 Love the Lord your God (=Oneness=Divine Unity=unity on Earth through open dialogue=peace) with all your heart and with all your soul and with all your strength.  These words (love of oneness, unity, peace = love of God), which I am commanding you today, are to be on your heart. You are to:

a) teach them diligently to your children;

b) speak of them when you sit in your house;

c) (speak of them) when you walk by the way;

d) (speak of them) when you lie down;

e) (speak of them) when you rise up. 

Bind them as a sign on your hand, they are to be as frontlets between your eyes and write them on the doorposts of your house and on your gates.

Love unity, dialogue and peace. Speak of it everywhere. At home, in the town and at all times of day. Write about it everywhere possible.

You may believe that I talk incessantly about dialogue and its inevitable consequences of peace and unity. But according to the Shema/the Torah, I don't talk about it nearly enough. I am religiously obligated to never stop talking about it and to never stop writing about it. And all readers are obliged to begin the dialogue with others today also.

The Torah is a holy book for Jews, Christians, Muslims, Druze and Bah'ai. And hopefully the above message is an inspiration for other peoples far and wide. You too can spread the message of dialogue by reacting to/promoting this message, subscribing and sharing this blog.

e. Peace in a post-October 7th world