In the guarding of the tongue there are also many holy qualities: 1) being rescued through it from all of the punishments attendant upon this sin [of lashon hara]. 2) being secure through this of what one has gained of the desired end, that he will not henceforward lose it. (For in not guarding his tongue, he is in danger of losing all, G-d forbid, as explained above in Chapters III and VI in the name of the Midrash.) 3) being called "a man," as it is written (Psalms 34:3): "Who is the man who desires life, etc." For lacking this quality, he is only in the class of an "unspeaking animate object." And in Midrash Shocher Tov we find (Isaiah 57:20): "'And the wicked are driven as the sea' — Just as the sea spews all its mire on the shore, so do the wicked spew their mire on their lips." 4) Because he suppresses himself from "prosecuting" and seeks merit with all his strength, so, above, the ministering angels argue his cause, as we find in Midrash Mishlei.
Also, through this he merits being "clothed" with the Holy Spirit, as written in the holy Zohar: "Whoever guards his mouth and his tongue merits being clothed in the Holy Spirit."
He also brings himself to eminence in this world, as it is written in Mechilta, Parshath Mishpatim on Shemoth 32:30: "And flesh torn in the field you shall not eat. To the dog shall you throw it" — to teach us that the Holy One Blessed be He does not withhold reward from any creature, as it is written (Shemoth 11:17): "And to all the children of Israel a dog will not sharpen its tongue." Now is this not a kal vachomer [i.e., Does it not follow a fortiori]: If it is so [i.e., that He does not withhold reward] from an animal, how much more so from a human being!
Also, for all the time that he guards his tongue, he merits great eminence in Gan Eden, as the Gaon Rabbeinu Eliyahu has written in the name of the Midrash, that "for every moment that a man muzzles his mouth, he merits the secreted light that no angel or creature can visualize."
Also, he is rescued thereby from Gehinnom, as we find in Midrash Tanchuma: "The Holy One Blessed be He said: 'If you wish to rescue yourselves from Gehinnom, distance yourselves from lashon hara and you will merit this world and the next.'"
There is another great and holy quality that branches out from guarding one's tongue — that is the quality of peace. It is known that by guarding one's tongue, one removes envy from himself, and all will love him and share their secrets with him and never speak against him — measure for measure, as it is written in the Arizal.
And, the converse — If one speaks evil of his friend and demeans him things will come to such a pass that they will demean him, too, aside from his punishment in the world to come. And thus have I seen it written in the name of the early authorities, and they have found an intimation [in Scripture] for this (viz. Vayikra 24:20): "As he imputes a blemish to a man, so shall it be imputed to him." And, more than this, he comes to be despised and reviled even in the eyes of those to whom he spoke the lashon hara and the rechiluth. As Chazal have said: "False witnesses are despised [even] by their hirers." Also, each one of the listeners suspects him, saying to himself; "Now he spoke against my friends before me; and now he will go and speak before my friends against me."
And it is found that it [(guarding one's tongue)] leads to peace [shalom]. And the greatness of peace is already known. As Chazal have said: "Even if there be, G-d forbid, the sin of idolatry in Israel, but there is peace among them, the Holy One Blessed be He tells Satan not to touch them." And if one accustoms himself to speak well of his friend, he merits that the Holy One Blessed be He calls him by His name — "Shalom!" As it is written (Judges 6:24): "And he called it [(the altar)] 'the L-rd - Shalom.'" And if he does the opposite, G-d forbid, he is called "Ra" ["evil"]. As Chazal have said: "If one speaks with his friend and eats with him and drinks with him and speaks lashon hara against him, the Holy One Blessed be He calls him 'Ra,' as it is written (Mishlei 12:20): 'There is deceit in the heart of the plotters of ra.' And if one does not eat and drink with him and does not deal with him [i.e., if he has acquired no favors from him] and [still] he speaks well of him, the Holy One Blessed be He calls him 'Shalom,' viz. (Ibid.): 'And for the counselors of Shalom there is joy.'"
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.
Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.
And this mitzvah is one of those things whose fruits a man eats in this world, with the principal remaining for the world to come, as we find in the first chapter of Peah. And we can also see its great importance from the following (Ta'anith 22a):
"R. Beroka Choza'ah was standing in the marketplace of Bei Lefet in the company of Eliyahu. He asked Eliyahu: 'Is there anyone in this marketplace who is assured of the world to come?' Eliyahu: 'No.' … In the interim, two others passed by, of whom Eliyahu said: 'These are assured of the world to come.' R. Beroka went to them and asked them: 'What do you do?' They answered: 'We are jesters. When we see a man who looks sad, we make him merry.'"
For this, too, is a great mitzvah, to relieve one of his suffering and of his worries, and is in the class of "And you shall love your neighbor as yourself." And one thereby affords great pleasure to the Holy One Blessed be He. As when one has a son in a different city, who is steeped in worry and suffering. Certainly, the father hopes that there will at least be found there someone to console him and to "speak to his heart" and give him support so that he not grow sick from his many sorrows. And we are "sons" to the L-rd our G-d. Our sages have compared this thing itself to charity. [continuation of above Chazal:] "or if we see two men quarreling with each other, we exert ourselves and make peace between them."
יְבֹאַר בּוֹ גֹּדֶל שְׂכַר שְׁמִירַת הַלָּשׁוֹן בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, וְגַּם יְבֹאַר בּוֹ מַעֲלַת הַשָּׁלוֹם.
In this chapter there will be explained the greatness of the reward for guarding the tongue in this world and the next, and also the quality of peace.
עוֹד יֵשׁ בִּשְׁמִירַת הַלָּשׁוֹן כַּמָּה מַעֲלוֹת קְדוֹשׁוֹת: א. נִצּוֹל עַל יְדֵי זֶה מִכָּל הָעֳנָשִׁים שֶׁבָּאִים עֲבוּר זֶה הַחֵטְא, כַּנַּ"ל. ב. הוּא בָּטוּחַ עַל יְדֵי זֶה בְּמַה שֶּׁיִּשְׂתַּכֵּר מֵהַתַּכְלִית הַנִּרְצָה שֶׁלֹּא יְאַבְּדֶנּוּ מֵעַתָּה, דְּאִי לָאו הָכִי עָלוּל שֶׁלֹּא יִשָּׁאֵר בְּיָדוֹ כְּלוּם, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב לְמַעְלָה בְּפֶרֶק ג' וּבְפֶרֶק ו' בְּשֵׁם הַמִּדְרָשׁ ג. גַּם הוּא נִקְרָא בְּשֵׁם אִישׁ, כְּמוֹ שֶׁכָּתוּב (תהילים ל"ד י"ג): "מִי הָאִישׁ הֶחָפֵץ חַיִּים" וְגוֹ', דְּאִי לָאו הָכִי הוּא רַק בְּגֶדֶר חַי שֶׁאֵינוֹ מְדַבֵּר. וְאִיתָא בְּמִדְרַשׁ שׁוֹחֵר טוֹב (ישעיה נ"ז כ') "וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ". מַה הַיָּם פּוֹלֵט כָּל הָרֶפֶשׁ עַל שְׂפָתוֹ, אַף הָרְשָׁעִים פּוֹלְטִין הָרֶפֶשׁ עַל שְׂפָתַיִם. ד. כְּמוֹ שֶׁהוּא כּוֹבֵשׁ אֶת עַצְמוֹ מִלְּלַמֵּד קַטֵּגוֹרְיָא וּמְחַפֵּשׂ בְּכָל כֹּחוֹתָיו זְכוּת, כֵּן לְמַעְלָה מַלְאֲכֵי הַשָּׁרֵת מְלַמְּדִין עָלָיו זְכוּת, כִּדְאִיתָא בְּמִדְרַשׁ מִשְׁלֵי.
In the guarding of the tongue there are also many holy qualities: 1) being rescued through it from all of the punishments attendant upon this sin [of lashon hara]. 2) being secure through this of what one has gained of the desired end, that he will not henceforward lose it. (For in not guarding his tongue, he is in danger of losing all, G-d forbid, as explained above in Chapters III and VI in the name of the Midrash.) 3) being called "a man," as it is written (Psalms 34:3): "Who is the man who desires life, etc." For lacking this quality, he is only in the class of an "unspeaking animate object." And in Midrash Shocher Tov we find (Isaiah 57:20): "'And the wicked are driven as the sea' — Just as the sea spews all its mire on the shore, so do the wicked spew their mire on their lips." 4) Because he suppresses himself from "prosecuting" and seeks merit with all his strength, so, above, the ministering angels argue his cause, as we find in Midrash Mishlei.
גַּם עַל יְדֵי זֶה זוֹכֶה שֶׁיִּתְלַבֵּשׁ עָלָיו רוּחָא דִּקְדֻשָּׁא כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת חֻקָּת: כָּל מַאן דְּנָטַר פּוּמָא וְלִישָׁנָא, זָכֵי לְהִתְלַבְּשָׁא בְּרוּחָא דְּקֻדְשָׁא.
Also, through this he merits being "clothed" with the Holy Spirit, as written in the holy Zohar: "Whoever guards his mouth and his tongue merits being clothed in the Holy Spirit."
גַּם מֵבִיא אֶת עַצְמוֹ עַל יְדֵי זֶה לִידֵי הַשְׁפָּעָה בָּעוֹלָם הַזֶּה, כִּדְאִיתָא בַּמְּכִילְתָּא פָּרָשַׁת, מִשְׁפָּטִים עַל הַפָּסוּק (שמות כ"ב ל'): "וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ", לְלַמֶּדְךָ, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה שִׁנֶּאֱמַר (שמות י"א ז'): "וּלְכָל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשׁוֹנוֹ", וַהֲלֹא דְּבָרִים קַל וָחֹמֶר, וּמָה אִם חַיָּה כָּךְ, אָדָם לֹא כָּל שֶׁכֵּן, שֶׁאֵינוֹ מְקַפֵּחַ שְׂכָרוֹ וְכוּ'.
He also brings himself to eminence in this world, as it is written in Mechilta, Parshath Mishpatim on Shemoth 32:30: "And flesh torn in the field you shall not eat. To the dog shall you throw it" — to teach us that the Holy One Blessed be He does not withhold reward from any creature, as it is written (Shemoth 11:17): "And to all the children of Israel a dog will not sharpen its tongue." Now is this not a kal vachomer [i.e., Does it not follow a fortiori]: If it is so [i.e., that He does not withhold reward] from an animal, how much more so from a human being!
גַּם עֲבוּר כָּל עֵת שֶׁשּׁוֹמֵר אֶת עַצְמוֹ, זוֹכֶה לִידֵי מַעֲלָה גְּדוֹלָה בְּגַן עֵדֶן כְּמוֹ שֶׁכָּתַב הַגָּאוֹן רַבֵּנוּ אֵלִיָּהוּ זַ"ל בְּשֵׁם הַמִּדְרָשׁ, שֶׁעַל כָּל רֶגַע וְרֶגַע, שֶׁאָדָם חוֹסֵם פִּיו, זוֹכֶה לָאוֹר הַגָּנוּז, שֶׁאֵין כָּל מַלְאָךְ וּבְרִיָּה יְכוֹלִים לְשַׁעֵר.
Also, for all the time that he guards his tongue, he merits great eminence in Gan Eden, as the Gaon Rabbeinu Eliyahu has written in the name of the Midrash, that "for every moment that a man muzzles his mouth, he merits the secreted light that no angel or creature can visualize."
גַּם הוּא נִצּוֹל עַל יְדֵי זֶה מִגֵּיהִנֹּם, כִּדְאִיתָא בְּמִדְרַשׁ תַּנְחוּמָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם רְצוֹנְכֶם לְהִמָּלֵט מִן הַגֵּיהִנֹּם, הַרְחִיקוּ עַצְמְכֶם מִלָּשׁוֹן הָרָע, וְאַתֶּם זוֹכִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וְגוֹ'.
Also, he is rescued thereby from Gehinnom, as we find in Midrash Tanchuma: "The Holy One Blessed be He said: 'If you wish to rescue yourselves from Gehinnom, distance yourselves from lashon hara and you will merit this world and the next.'"
עוֹד יֵשׁ מַעֲלָה גְּדוֹלָה וּקְדוֹשָׁה הַמִּסְתַּעֶפֶת מִשְּׁמִירַת הַלָּשׁוֹן, וְהִיא מִדַּת הַשָּׁלוֹם. כַּיָּדוּעַ שֶׁעַל יְדֵי שְׁמִירַת הַלָּשׁוֹן, מֵסִיר מֵעַל עַצְמוֹ קִנְאַת אֲנָשִׁים, וְכָל אֶחָד יֹאהֲבֶנּוּ וְיִמְסֹר לוֹ סוֹדוֹתָיו וְלֹא יְדַבְּרוּ עָלָיו לְעוֹלָם. וְהוּא מִדָּה בְּמִדָּה, כְּמוֹ שֶׁרָאִיתִי כָּתוּב בְּשֵׁם הָאֲרִיזַ"ל.
There is another great and holy quality that branches out from guarding one's tongue — that is the quality of peace. It is known that by guarding one's tongue, one removes envy from himself, and all will love him and share their secrets with him and never speak against him — measure for measure, as it is written in the Arizal.
הג"ה. [וּלְהֶפֶךְ מִי שֶׁמְּדַבֵּר רַע עַל חֲבֵרוֹ וּמְגַנֶּה אוֹתוֹ, יְסֻבְּבוּ הַדְּבָרִים לְבַסּוֹף, שֶׁיְּגַנּוּ אוֹתוֹ גַּם כֵּן, לְבַד עָנְשׁוֹ שֶׁבָּעוֹלָם הַבָּא, וְכֵן רָאִיתִי כָּתוּב בְּשֵׁם הַקַדְמוֹנִים וְנָתְנוּ רֶמֶז עַל זֶה (ויקרא כ"ד ב'): "כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ". וְיוֹתֵר מִזֶּה, שֶׁאֲפִלּוּ בְּעֵינֵי הָאָדָם עַצְמוֹ, שֶׁהוּא מְסַפֵּר לְפָנָיו הַלָּשׁוֹן הָרָע וְהָרְכִילוּת נִתְעָב וְנֶאֱלָח, כְּמַאֲמָרָם זַ"ל (סנהדדין כ"ט.) סַהְדֵּי שַׁקְרֵי אַאוֹגְרֵייהוּ זִלֵּי (עדי השקר גם בעיני שוכריהם מתבזים). גַּם כָּל אֶחָד מֵהַשּׁוֹמְעִים חוֹשְׁדִים אוֹתוֹ לֵאמֹר: עַתָּה סִפֵּר עַל חֲבֵרַי לְפָנַי וְעַתָּה יֵלֵךְ וִיסַפֵּר לִפְנֵי חֲבֵרַי עָלַי].
And, the converse — If one speaks evil of his friend and demeans him things will come to such a pass that they will demean him, too, aside from his punishment in the world to come. And thus have I seen it written in the name of the early authorities, and they have found an intimation [in Scripture] for this (viz. Vayikra 24:20): "As he imputes a blemish to a man, so shall it be imputed to him." And, more than this, he comes to be despised and reviled even in the eyes of those to whom he spoke the lashon hara and the rechiluth. As Chazal have said: "False witnesses are despised [even] by their hirers." Also, each one of the listeners suspects him, saying to himself; "Now he spoke against my friends before me; and now he will go and speak before my friends against me."
וְנִמְצָא שֶׁמַּבִיא לִידֵי שָׁלוֹם, וּכְבָר יְדוּעָה גְּדֻלַּת הַשָׁלוֹם, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל, שֶׁאֲפִלּוּ אִם יֵשׁ, חַס וְשָׁלוֹם, בְּיִשְׂרָאֵל עֲוֹן עֲבוֹדָה זָרָה, אַךְ שֶׁשָּׁלוֹם בֵּינֵיהֶם, אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לַשָׂטָן, שֶׁאַל יִגַּע בָּהֶן. וְהַמַּרְגִּיל אֶת עַצְמוֹ לְסַפֵּר דְּבָרִים טוֹבִים עַל חֲבֵרוֹ, זוֹכֶה שֶׁיִּקרָאֵהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁמוֹ, שֶׁהוּא שָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (שופטים ו' כ"ד): "וַיִּקְרָא לוֹ ה' שָׁלוֹם". וּלְהֶפֶךְ חַס וְשָׁלוֹם נִקְרָא בְּשֵׁם רָע, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל: כָּל מִי שֶׁמְּדַבֵּר עִם חֲבֵרוֹ וְאוֹכֵל וְשׁוֹתֶה עִמּוֹ וּמְדַבֵּר עָלָיו לָשׁוֹן הָרָע, הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא אוֹתוֹ רָע, שֶׁנֶּאֱמַר (משלי י"ב כ'): "מִרְמָה בְּלֶב חֹרְשֵׁי רָע". וְכָל מִי שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה עִמּוֹ וְאֵינוֹ נוֹשֵׂא וְנוֹתֵן עִמּוֹ [פֵּרוּשׁ: שֶׁלֹּא קִבֵּל מֵאִתּוֹ שׁוּם טוֹבָה] וּמְסַפֵּר עָלָיו דְּבָרִים טוֹבִים, הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא אוֹתוֹ שָׁלוֹם, שֶׁנֶּאֱמַר (שם): "וּלְיֹעֲצֵי שָׁלוֹם שִׂמְחָה".
And it is found that it [(guarding one's tongue)] leads to peace [shalom]. And the greatness of peace is already known. As Chazal have said: "Even if there be, G-d forbid, the sin of idolatry in Israel, but there is peace among them, the Holy One Blessed be He tells Satan not to touch them." And if one accustoms himself to speak well of his friend, he merits that the Holy One Blessed be He calls him by His name — "Shalom!" As it is written (Judges 6:24): "And he called it [(the altar)] 'the L-rd - Shalom.'" And if he does the opposite, G-d forbid, he is called "Ra" ["evil"]. As Chazal have said: "If one speaks with his friend and eats with him and drinks with him and speaks lashon hara against him, the Holy One Blessed be He calls him 'Ra,' as it is written (Mishlei 12:20): 'There is deceit in the heart of the plotters of ra.' And if one does not eat and drink with him and does not deal with him [i.e., if he has acquired no favors from him] and [still] he speaks well of him, the Holy One Blessed be He calls him 'Shalom,' viz. (Ibid.): 'And for the counselors of Shalom there is joy.'"
וּכְדֵי לְבָאֵר קְצָת מַעֲלַת הַשָּׁלוֹם אַעְתִּיק קְצָת מִמַּאַמְרֵי חֲזַ"ל בָּזֶה, וְזֶה לְשׁוֹן הַסֵּפֶר מַעֲלַת הַמִּדּוֹת: דְּעוּ בָּנַי, כִּי מַעֲלַת הַשָּׁלוֹם הִיא מַעֲלָה הָרָמָה, שֶׁכֵּן הוּא שֵׁם אֶחָד מִשְּׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (שופטים ו' כ"ד): "וַיִּקְרָא לוֹ ה' שָׁלוֹם", וּבְכָל מָקוֹם שֶׁהַשָּׁלוֹם מָצוּי, שָׁם יִרְאַת שָׁמַיִם מְצוּיָה, וּבְכָל מָקוֹם שֶׁאֵין שָׁם שָׁלוֹם, אֵין יִרְאַת שָׁמַיִם מְצוּיָה. גָּדוֹל הַשָּׁלוֹם לִפְנֵי הַמָּקוֹם, שֶׁכָּךְ אָמְרוּ חֲזַ"ל בָּאֲגָדָה: גָּדוֹל הַשָּׁלוֹם, שֶׁאֲפִלּוּ הַכְּתוּבִים דִּבְּרוּ דִּבְרֵי בַּדָּאִים לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, שֶׁהֲרֵי הִיא אָמְרָה (בראשית י"ח י"ב): "וַאֲדוֹנִי זָקֵן" וַה' אָמַר לְאַבְרָהָם (שם י"ג): "וַאֲנִי זָקַנְתִּי". וְכֵן הוּא אוֹמֵר (בְּרֵאשִׁית נ' ט"ז): "וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר", וְאֵין אָנוּ מוֹצְאִין, שֶׁצִּוָּה אוֹתוֹ מִכָּל הַדְּבָרִים הַלָּלוּ כְּלוּם, לְפִי שֶׁלֹּא הָיָה חוֹשְׁדוֹ. גָּדוֹל הַשָּׁלוֹם, שֶׁאֲפִלּוּ בִּשְׁעַת הַמִּלְחָמָה מְבַקְּשִׁין שָׁלוֹם, שֶׁנֶּאֱמַר (דברים כ' י'): "כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם". גָּדוֹל הַשָׁלוֹם, שֶׁחוֹתְמִין בּוֹ בְּבִרְכַּת כֹּהֲנִים שֶׁנֶּאֱמַר (במדבר ו' כ"ו): "וְיָשֵׂם לְךָ שָׁלוֹם". גָּדוֹל הַשָּׁלוֹם, שֶׁחוֹתְמִין בּוֹ בְּסוֹף הַתְּפִלָּה בְּשָׁלוֹם, שֶׁנֶּאֱמַר (תהילים כ"ט י"א): "ה' עֹז לְעַמּוֹ יִתֵּן, ה' יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם". וְלֹא עוֹד אֶלָּא שֶׁבְּיוֹם נֶחָמַת יִשְׂרָאֵל מִתְבַּשְּׂרִין תְּחִלָּה בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נ"ב ז'): "מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם". בָּנַי, בּוֹאוּ וּרְאוּ כַּמָּה גָּדוֹל כֹּחַ הַשָּׁלוֹם, שֶׁאֲפִלּוּ לַשּׂוֹנְאִים אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: פִּתְחוּ לָהֶם בְּשָׁלוֹם, שֶׁנֶּאֱמַר: "כִּי תִקְרַב אֶל עִיר" וְגוֹ', (ברכות י"ז.) אָמְרוּ עָלָיו עַל ר' יוֹחָנָן בֶּן זַכַּאי, שֶׁלֹּא הִקְדִּימוֹ אָדָם שָׁלוֹם מֵעוֹלָם וַאֲפִלּוּ נָכְרִי בַּשּׁוּק. וְאָמְרוּ חֲזַ"ל (אבות ד' ט"ו): הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל הָאָדָם, מַה בִּשְׁלוֹם כָּל אָדָם? אֲפִלּוּ אִם אַתָּה רוֹאֶה שֶׁלִּבּוֹ עָלֶיךָ, הֱוֵי מַקְדִּימוֹ לְשָׁלוֹם, שֶׁאִם אַתָּה עוֹשֶׂה כֵן תִּגְרֹם לוֹ שֶׁיֹּאהַבְךָ, וְלֹא עוֹד אֶלָּא, שֶׁאֲפִלּוּ אֵינוֹ נִכְנָע לְהַשְׁלִים עִמְּךָ, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹסְרוֹ וּמַכְנִיעוֹ תַּחְתֶּיךָ, כְּעִנְיָן שֶׁנֶּאֱמַר (דברים כ' י"ב): "וְאִם לֹא תַּשְׁלִים וְגוֹ' וּנְתָנָהּ ה' אֱלֹקֶיךָ בְּיָדֶךָ" וְגוֹ', וְכֵן מָצִינוּ בְּדָוִד עָלָיו הַשָּׁלוֹם, שֶׁהָיָה רוֹדֵף אַחַר הַשָּׁלוֹם שֶׁל שָׁאוּל כְּעִנְיָן שֶׁנֶּאֱמַר (תהילים ק"כ ז'): "אֲנִי שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה", וְשָׁאוּל, לֹא דַּי שֶׁלֹּא הָיָה נִתְפַּיֵּס לוֹ, אֶלָּא שֶׁהָיָה רוֹדְפוֹ כְּדֵי לְהָרַע לוֹ, וּמְסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד דָּוִד בַּמְּעָרָה וּבַמַּעְגָּל, וְאַף עַל פִּי כֵן לֹא עָלְתָה אֶל דָּוִד לְהָרַע, לְפִי שֶׁצָּרִיךְ לוֹ לְאָדָם לִהְיוֹת אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, כְּעִנְיָן שֶׁנֶּאֱמַר (תהילים ל"ד ט"ו): "בַּקֵּשׁ שָׁלוֹֹם וְרָדְפֵהוּ", בַּקְּשֵׁהוּ בִּמְקוֹמְךָ "וְרָדְפֵהוּ" עִם שׂוֹנַאֲךָ, בַּקְּשֵׁהוּ בִּמְקוֹמְךָ "וְרָדְפֵהוּ" בִּמְקוֹמוֹת אֲחֵרִים, בַּקְּשֵׁהוּ בְּגוּפְךָ "וְרָדְפֵהוּ" בְּמָמוֹנְךָ [פֵּרוּשׁ: שֶׁלִּפְעָמִים צָרִיךְ הָאָדָם לִהְיוֹת וַתְּרָן בְּמָמוֹנוֹ כְּדֵי לְהִתְחַזֵּק בִּמְעוֹז הַשָּׁלוֹם], בַּקְּשֵׁהוּ לְעַצְמְךָ "וְרָדְפֵהוּ" לַאֲחֵרִים, בַּקְּשֵׁהוּ הַיּוֹם "וְרָדְפֵהוּ" לְמָחָר. וְאַל תִּתְיָאֵשׁ לוֹמַר: לֹא אוּכַל לְהַשְׁלִים, אֶלָּא רְדֹף אַחַר הַשָּׁלוֹם עַד שֶׁתַּגִּיעֵהוּ. וְאֵיזֶהוּ רְדִיפַת שָׁלוֹם? כָּךְ אָמְרוּ חֲזַ"ל: זֶה הַמְדַבֵּר שָׁלוֹם בִּשְׁעַת הַמַּחֲלֹקֶת וּמְבַטֵּל כְּבוֹדוֹ מִפְּנֵי הָרַבִּים, כְּדֶרֶךְ שֶׁעָשָׂה מֹשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁנֶּאֱמַר (במדבר ט"ז כ"ה): "וַיָּקָם מֹשֶה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם". וְהַמְבַטֵּל עֲסָקָיו וּמַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, בֵּין אָדָם לַחֲבֵרוֹ בֵּין רַב לְתַלְמִידוֹ, וַאֲפִלּוּ הוּא עוֹשֶׂה סְעֻדָּה לִשְׁנֵיהֶן כְּדֵי לְהַטִּיל שָׁלוֹםֹ בֵּינֵיהֶן.
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.
בּוֹאוּ וּרְאוּ כַּמָּה גָּדוֹל כֹּחַ הַשָּׁלוֹם, שֶׁבִּתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרְאוֹ בְּדָבָר שֶׁל שָׁלוֹם, שֶׁנֶּאֱמַר (בראשית א' ג'): "וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר". וּמִנַּיִן שֶׁהָאוֹר שָׁלוֹם? שֶׁנֶּאֱמַר (ישעיה מ"ה ז'): "יוֹצֵר אוֹר וּבוֹרֵא חֹשֶךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע", מִכָּאן אָמְרוּ חֲזַ"ל (שבת כ"ג:): נֵר בֵּיתוֹ וְקִדּוּשׁ הַיּוֹם, נֵר בֵּיתוֹ עָדִיף מִשּׁוּם שְׁלוֹם בֵּיתוֹ, וְלֹא עוֹד שֶׁהַרְבֵּה תַּקָּנוֹת תִּקְּנוּ חֲזַ"ל מִשּׁוּם דַּרְכֵי שָׁלוֹם, שֶׁכָּךְ אָמְרוּ חֲזַ"ל (גיטין נ"ט.): אֵלּוּ דְּבָרִים אָמְרוּ מִשּׁוּם דַּרְכֵי שָׁלוֹם, כֹּהֵן קוֹרֵא רִאשׁוֹן וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל מִפְּנֵי דַּרְכֵי שָׁלוֹם, מְעָרְבִין בְּבַיִת יָשָׁן מִפְּנֵי דַּרְכֵי שָׁלוֹם, בּוֹר, שֶׁהוּא קָרוֹב לָאַמָּה, מִתְמַלֵּא רִאשׁוֹן מִפְּנֵי דַּרְכֵי שָׁלוֹם, וְכֵן הוּא אוֹמֵר (משלי ג' י"ז): "דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם". וְאָמְרוּ חֲזַ"ל בָּאֲגָדָה: י"ג דְּבָרִים חִבְּבָן הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִכֻּלָּם לֹא כָּפַל אֶלָּא שָׁלוֹם, וְאֵלּוּ הֵן: כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים, סַנְהֶדְרִין וְהַבְּכוֹרוֹת וּתְרוּמַת הַמִּשְׁכָּן וְהַקָּרְבָּנוֹת וְשֶׁמֶן הַמִּשְׁחָה וְאֶרֶץ יִשְׂרָאֵל יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ וּמַלְכוּת בֵּית דָּוִד וְהַכֶּסֶף וְהַזָּהָב. הַכֹּהֲנִים (שמות כ"ח מ"א): "וְכִהֲנוּ לִי", הַלְוִיִּם (בַּמִּדְבָּר ג' מ"א): "וְלָקַחְתָּ אֶת הַלְוִיִּם לִי", יִשְׂרָאֵל (שמות י"ט ו'): "וְאַתֶּם תִּהְיוּ לִי" וְגוֹ'. סַנְהֶדְרִין (במדבר י"א י"ז): "אֶסְפָה לִי שִׁבְעִים" וְגוֹ', הַבְּכוֹרוֹת (שְׁמוֹת י"ג ב'): "קַּדֵּשׁ לִי", הַתְּרוּמוֹת (שמות כ"ה ב'): "וְיִקְחוּ לִי תְּרוּמָה", הַקָּרְבָּנוֹת (בַּמִּדְבָּר כ"ח ב'): "תִּשְׁמְרוּ לְהַקְרִיב לִי", שֶׁמֶן הַמִּשְׁחָה, שֶׁנֶּאֱמַר (שמות ל' ל"א): "שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי". בֵּית הַמִּקְדָּשׁ (דברי הימים א' י"ז י"ב): "הוּא יִבְנֶה לִּי בָּיִת", מַלְכוּת בֵּית דָּוִד (שמואל א' ט"ז א'): "כִּי רָאִיתִי בְּבָנָיו לִי מֶלֶךְ", הַכֶּסֶף (חגי ב' ח'): "לִי הַכֶּסֶף וְלִי הַזָּהָב", וּמִכֻּלָּם לֹא כָּפַל אֶלָּא הַשָּׁלוֹם שֶׁנֶּאֱמַר (ישעיה כ"ז ה'): "אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי, שָׁלוֹם יַעֲשֶׂה לִי". גָּדוֹל הַשָּׁלוֹם, שֶׁהוּא קוֹדֵם לְשִׁבְחוֹ שֶׁל מָקוֹם, כְּשֶׁבָּא יִתְרוֹ אֵצֶל מֹשֶה מִיָּד (שמות י"ח ז'): "וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם", וְאַחַר כָּךְ (שָׁם ח'): "וַיְסַפֵּר מֹשֶה לְחֹתְנוֹ" אֶת כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל. וְלֹא עוֹד אֶלָּא שֶׁבְּכָל הַמִּצְוֹת שֶׁעוֹשִׂין הָרְשָׁעִים בָּעוֹלָם הַזֶּה, הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לָהֶם שְׂכָרָן בָּעוֹלָם הַזֶּה, כְּגוֹן: עֹשֶר וּנְכָסִים וְשָׁנִים וְכָבוֹד וּשְׁאָר הַטּוֹבוֹת, חוּץ מִשָּׁלוֹם שֶׁאֵינוֹ נוֹתֵן לָהֶם, שֶׁנֶּאֱמַר (ישעיה מ"ח כ"ב): "אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים". וְלֹא עוֹד אֶלָּא שֶׁהַשָׁלוֹם נוֹתְנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂכָר לַצַּדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ל"ב י"ז): "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם". וְלֹא עוֹד אֶלָּא שֶׁבַּשָּׁלוֹם מְקָרֵב אֶת הַגֵּרִים וּבַעֲלֵי תְּשׁוּבָה שֶׁנֶּאֱמַר (ישעיה נ"ז י"ט): "בּוֹרֵא נִיב שְׂפָתַיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר" וְגוֹ'. גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (שמות י"ז א'): "וַיִּסְעוּ וְכוּ' וַיַּחֲנוּ", שֶׁהָיוּ חוֹנִים בְּמַחֲלֹקֶת וְנוֹסְעִים בְּמַחֲלֹקֶת, כֵּיוָן שֶׁבָּאוּ לִפְנֵי הַר סִינַי כְּתִיב (שמות י"ט ב'): "וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר", אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הֲרֵי הַשָּׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנַי, שֶׁכָּל זְמַן שֶׁהֵן שְׁרוּיִין בְּשָׁלוֹם זֶה עִם זֶה שְׁכִינָה בֵּינֵיהֶן. וְכֵן הוּא אוֹמֵר (דברים ל"ג ה'): "וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף" וְגוֹ' אֵימָתַי מַלְכוּתוֹ וּשְׁכִינָתוֹ מִתְקַיֶּמֶת בְּיִשְׂרָאֵל? בִּזְמַן שֶׁכֻּלָּן נַעֲשִׂין אֲסֵפָה אַחַת. בּוֹאוּ וּרְאוּ כַּמָּה גָּדוֹל כֹּחַ הַשָּׁלוֹם, שֶׁבְּכֹחַ הַשָּׁלוֹם הָעוֹלָם מִתְקַיֵּם, שֶׁכָּךְ אָמְרוּ חֲזַ"ל (אבות א' י"ז): עַל ג' דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח' ט"ז): "אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם". וְגוֹ' וְלֹא עוֹד אֶלָּא שֶׁבִּזְמַן שֶׁיֵּשׁ שָׁלוֹם בֵּין הַבְּרִיּוֹת פֵּרוֹתֵיהֶן מִתְבָּרְכִין, שֶׁנֶּאֱמַר (שם י"ב): "כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ" וְגוֹ', וְכֵן הוּא אוֹמֵר (תהילים קמ"ז י"ד): "הַשָׂם גְּבוּלֵךְ שָׁלוֹם" וְגוֹ'. אָמְרוּ חֲזַ"ל (וַיִּקְרָא רַבָּה ט'): גָּדוֹל הַשָּׁלוֹם, שֶׁהַמּוֹחֵק אוֹת אַחַת מִן הַשֵּׁם, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים י"ב ג'): "וְאִבַּדְתֶם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא" וּכְתִיב בַּתְרֵהּ (שם ד'): "לֹא תַעֲשׂוּן כֵּן לַה"' וְגוֹ', וּכְדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ אָמְרָה תּוֹרָה (במדבר ה' כ"ג): "וְכָתַב אֶת הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל מֵי" וְגוֹ', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שְׁמִי, שֶׁנִּכְתָּב בִּקְדֻשָׁה, יִמָּחֶה עַל הַמַּיִם. וְעוֹד אָמְרוּ חֲזַ"ל: גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת הַטּוֹבוֹת וְנֶחָמוֹת הַטוֹבוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל חוֹתְמֵיהֶן שָׁלוֹם, בִּקְרִיאַת שְׁמַע "פּוֹרֵשׂ סֻכַּת שָׁלוֹם", בַּתְּפִלָּה "עֹשֶׂה שָׁלוֹם", בְּבִרְכַּת כֹּהֲנִים (במדבר ו' כ"ו) "וְיָשֵׂם לְךָ שָׁלוֹם" וְכוּ', לָכֵן בָּנַי, הֱווּ זְהִירִין בְּמִדָּה זוֹ לֶאֱהֹב שָׁלוֹם וְלִרְדֹף שָׁלוֹם, שֶׁאֵין קֵץ לְמַתַּן שְׂכָרָן שֶׁל אוֹהֲבֵי שָׁלוֹם וְרוֹדְפָיו. עַד כָּאן לְשׁוֹן הַסֵּפֶר מַעֲלַת הַמִּדּוֹת.
Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.
וּמִצְוָה זוֹ הִיא מֵהַדְּבָרִים, שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא, כִּדְאִיתָא בְּפֶרֶק א' דְּפֵאָה. וְנוּכַל לִרְאוֹת אֶת גֹּדֶל עִנְיָנָהּ גַּם כֵּן מִמַּאי דְּאָמְרִינַן בְּתַעֲנִית (כב.):
And this mitzvah is one of those things whose fruits a man eats in this world, with the principal remaining for the world to come, as we find in the first chapter of Peah. And we can also see its great importance from the following (Ta'anith 22a):
רַבִּי בְּרוֹקָא חוֹזָאָה הֲוֵי קָאֵי בְּשׁוּקָא דְּבֵי לֶפְט (שֵׁם מָקוֹם). אָתָא אֵלִיָּהוּ זַ"ל אִתְחַזָּא לֵהּ, אָמַר לֵהּ: מִי אִיכָּא בְּהַאי שׁוּקָא בַּר עָלְמָא דְּאָתֵי? [פֵּרוּשׁ: שֶׁיְּהֵא מְזֻמָּן לְחַיֵּי עוֹלָם הַבָּא], אָמַר לֵהּ: לֵיכָּא. אַדְּהָכֵי וְהָכֵי אֲתָא הַהוּא גַּבְרָא וְכוּ', אַדְּהָכֵי וְהָכֵי אֲתוֹ תְּרֵי אַחֲרִינָא, אָמַר לֵהּ: הַנֵּי נַמֵּי בְּנֵי עָלְמָא דְּאָתֵי נִינְהוּ. אֲזַל לְגַבַּיְהוּ אָמַר לְהוּ: מַאי עוֹבָדֵיְכוֹ, אָמְרוּ לֵהּ: אֱנָשֵׁי בְּדִיחֵי אֲנַן [שְׂמֵחִים וּמְשַׂמְּחִים בְּנֵי אָדָם], כִּי חֲזִינַן אֵינָשׁ דַּעֲצִיבָא דַּעְתֵּהּ מְבַדְּחִינַן לֵהּ.
"R. Beroka Choza'ah was standing in the marketplace of Bei Lefet in the company of Eliyahu. He asked Eliyahu: 'Is there anyone in this marketplace who is assured of the world to come?' Eliyahu: 'No.' … In the interim, two others passed by, of whom Eliyahu said: 'These are assured of the world to come.' R. Beroka went to them and asked them: 'What do you do?' They answered: 'We are jesters. When we see a man who looks sad, we make him merry.'"
תַּרְגּוּם: (ר' בְּרוֹקָא מֵהָעַיר חוזָאָה הָיָה בְּשׁוּק הָעִיר לֶפְט. נִגְלָה אֵלָיו אֵלִיָּהוּ זָכוּר לַטּוֹב. שְׁאָלוֹ: מִי כָּאן שֵׁמְּזֻמָּן לְחַיֵּי עוֹלָם הַבָּא. ענָה לוֹ (אֵלִיָּהוּ זָכוּר לַטּוֹב): אֵין כָּאן. בֵּינְתַיִם הִגִּיעַ אָדָם אֶחָד וְכוּ'. וְאַחַר כָּךְ הִגִּיעוּ עוֹד שְׁנֵי בְּנֵי אָדָם, וְאָמַר לוֹ: אֵלּוּ גַּם כֵּן בְּנֵי עוֹלָם הַבָּא. הָלַךְ אֲלֵיהֶם וּשְׁאָלָם: מַה מַּעֲשֵׂיכֶם. אָמְרוּ לוֹ: אֲנָשִׁים שְׂמֵחִים וּמְשַׂמְּחִים אֲנַחְנוּ. כַּאֲשֶׁר אָנוּ רוֹאִים אָדָם עָצוּב, מְשַׂמְּחִים אָנוּ אוֹתוֹ.
[כִּי גַּם זוֹ הִיא מִצְוָה גְּדוֹלָה לְהָפִיג לְאָדָם מִצַּעֲרוֹ וְדַאֲגוֹתָיו, וּבִכְלַל "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" הוּא, וְעוֹשֶׂה בָּזֶה נַחַת רוּחַ גָּדוֹל לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמוֹ מִי שֶׁיֵּשׁ לוֹ בֶּן בְּעִיר אַחֶרֶת, אֲשֶׁר הוּא מָלֵא דְאָגוֹת וְיִסּוּרִין, בְּוַדַּאי הָאָב מִשְׁתּוֹקֵקּ, שֶׁיִּמָּצֵא שָׁם עַל כָּל פָּנִים אֵיזֶה אִישׁ, שֶׁיְּנַחֵם אוֹתוֹ וִידַבֵּר עַל לִבּוֹ לְחַזְּקוֹ וּלְסָעֳדוֹ שֶׁלֹּא יֶחֱלֶה מֵרֹב דַּאֲגוֹתָיו, וּבָנִים אֲנַחְנוּ לַה' אֱלֹקֵינוּ, וּכְמוֹ שֶׁמָּשְׁלוּ חֲזַ"ל דָּבָר זֶה גּוּפָא לְעִנְיַן צְדָקָה] אִי נַמֵּי כִּי חֲזִינַן בֵּי תְּרֵי דְּאִית לְהוּ תִּגְרָא בַּהֲדֵי הֲדָדֵי טָרְחִינַן וְעָבְדִינַן לְהוּ שְׁלָמָא בַּהֲדֵי הֲדָדֵי.
For this, too, is a great mitzvah, to relieve one of his suffering and of his worries, and is in the class of "And you shall love your neighbor as yourself." And one thereby affords great pleasure to the Holy One Blessed be He. As when one has a son in a different city, who is steeped in worry and suffering. Certainly, the father hopes that there will at least be found there someone to console him and to "speak to his heart" and give him support so that he not grow sick from his many sorrows. And we are "sons" to the L-rd our G-d. Our sages have compared this thing itself to charity. [continuation of above Chazal:] "or if we see two men quarreling with each other, we exert ourselves and make peace between them."