Musar su Salmi 29:11

The written Torah concludes with the word ישראל and commences with the word בראשית. We may view the end as firmly connected with the beginning and the beginning as firmly connected with the end. We demonstrate this on שמחת תורה by reading from the beginning of פרשת בראשית as soon as we have concluded the last passage in וזאת הברכה. Our sages have provided an allusion for this when they said: בראשית ברא בראשית, i.e. בשביל התורה וישראל שנקראו ראשית. Israel is the whole purpose of the creation of the universe. It is appropriate therefore that the Torah begin with the word בראשית and end with the word ישראל. The Torah commences with the letter ב, which our sages in the Midrash describe as the letter symbolizing ברכה, blessing. The essence of any blessing is the expansion and the intensification of the prevailing abundance provided by G–d. The purpose of the benediction is to ensure the continuance of these abundant blessings by G–d indefinitely. Torah too is eternal, hence it represents the essence of all blessings. This idea is also alluded to in Psalms 29,11: ה' עוז לעמו יתן ה' יברך את עמו בשלום, "May the Lord grant strength to His people; may He bestow well-being on his people." A question is asked in the Sefer Ha-Bahir as well as in the Ziyoni "Whence do we know that the Torah itself is a blessing?" As an answer the authors cite Moses' blessing in 33,23: "And full of the Lord's blessing the West (sea) and the South, conquer it!" We have a tradition that "West" is a hyperbole for Torah because it is written in Job 11,9: "and broader than the West (sea)." Thus far the Tziyoni.

In order to explain somewhat the quality of peace, I shall adduce some of the apothegms of Chazal on this subject. This is from Ma'aloth Hamiddoth: "Know, my sons, that peace is among the highest qualities, it being one of the names of the Holy One Blessed be He, as it is written (Judges 6:24): And he called it [(the altar) 'the L-rd-Shalom.'" Wherever peace is found, fear of Heaven is found. Where there is no peace, there is no fear of Heaven. Great is peace before the Blessed One, our sages of blessed memory saying in the aggadah (Yevamoth 65b, Bava Metzia 87a): "Great is peace, even Scripture prevaricating to maintain peace between Abraham and Sarah. For whereas she said (Bereshith 18:12): 'And my lord [Abraham] is old,' G-d transmitted this to Abraham as (Ibid. 13): 'And I [Sarah] am old.'" Similarly (Ibid. 40:16-17): "and they had it reported to Joseph: 'Your father commanded before he died: "So shall you say to Joseph: 'Forgive, I pray you, the offense of your brothers and their sin, for they accorded you evil.'" Now nowhere do we find Jacob commanding any such thing at all, for he entertained no apprehension whatever of Joseph's conduct. My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace as it is written (Devarim 20:10): "When you draw close to a city to wage war against it, call out to it for peace." Great is peace, for it consummates the priestly benediction, as it is written (Numbers 6:26): "And He shall repose peace upon you." Great is peace, for it is the consummation of prayer, as it is written (Psalms 29:11): "The L-rd will give His people strength; the L-rd will bless His people with peace." And what is more, in the day of Israel's consolation, the first report shall be of peace, as it is written (Isaiah 52:7): "How comely upon the mountains are the feet of the herald, announcing peace!" My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace, as it is written (Devarim 20:10): "When you draw near to a city to wage war against it, call out to it for peace." It was stated of R. Yochanan b. Zakkai that no one ever preceded him in greeting, not even a gentile in the marketplace. And our sages of blessed memory have stated (Avoth 4:15): "Extend greeting to all men." What is meant by greeting "all men"? Even if you see that he is ill disposed towards you, extend greeting to him; for if you do so, you will cause him to love you. What is more, even if he will not condescend to make peace with you, the Holy One Blessed be He will deliver him into your hand and humble him beneath you, as it is written (Devarim 20:1): "And if it [the city] does not make peace with you, but wages war against you, then you shall besiege it, and the L-rd your G-d will deliver it into your hand…" And so we find with David, may peace be upon him, that he pursued peace with Saul, as it is written (Psalms 120:7): "I am for peace, but when I speak, they are for war." Not only was Saul not appeased, but he pursued David to do him injury, and the Holy One Blessed be He delivered him into David's hand in the cave and in the encampment. And even so, it never entered David's heart to do him wrong. For one must love peace and pursue peace, as it is written (Ibid. 34:15): "Seek peace and pursue it." Seek it with your friend and pursue it with your enemy. Seek it in your place and pursue it in other places. Seek it with your body and pursue it with your money. [Sometimes one must be liberal with his money to seize upon the "stronghold of peace."] Seek it for yourself and pursue it for others. Seek it today and pursue it tomorrow. And do not despair, saying: "I will never achieve peace," but pursue it until you do achieve it. And what is the pursuit of peace? Thus have our sages of blessed memory said (Sanhedrin 110a): "This is speaking peace at a time of dispute and sacrificing one's honor for the general good, as was done by Moses, as it is written (Numbers 16:25): 'And Moses arose and he went to Dathan and Aviram…,'" and suspending one's affairs to make peace between a man and his wife, a man and his neighbor, and a teacher and his student — even to the extent of arranging a meal for two to make peace between them.

It is also written in Psalms 29,11: "May the Lord grant strength to His people, may He bestow peace on His people." The very fact that דין, a system of jurisprudence, governs relations between people ensures that they do not eat each other up alive. The system prevents anarchy. We have this statement as an introduction to the fourth section of the שולחן ערוך of the טור (based on Avot 3,2). The four categories, which are really eight, are the ones that the eight weekly portions starting with פרשת שמות, and commonly known as שובבים ת"ת, particularly reflect.