Rabbi Nachman of Breslov on
War and Peace
To the extent that there is peace in the world, mankind can be brought to serve
G-d with one accord. Because of the peace that exists between people, they are
able to enter into dialogue with one another and together think about the
purpose of the world and its vanities. They can discuss the truth with one
another that ultimately nothing will remain of a person but the preparations
he makes for the Eternal World. "Nothing accompanies a man, neither silver
or gold, precious gems or pearls, but only Torah and good deeds" (Avos
6:9). By realizing this, each person will cast away his false gods of silver
and turn to the Creator, His Torah, and Divine service; he will bring himself
to the truth. However, when there is no peace, G-d forbid, or, worse, when
there is actual strife, people cannot get together to discuss the ultimate
purpose of life. Even when, on occasion, they do meet and talk to one another,
[if someone speaks the truth] his words are not heard due to the climate of
jealousy, conflict, spite, and disdain. Aggression and the desire to win
arguments cannot bear the truth. Thus, the main thing that keeps most people
far from the Creator is strife, which has become widespread because of our many
sins. May G-d have mercy upon us (Likutei Eitzos, Shalom 4; also see
Likutei Moharan I: 27).
***
"G-d is good for everything, and His mercies are upon all His works" (Psalms
145:9).
Commentary: "G-d is good for everything."[1] This alludes to prayer. A person who believes in G-d knows that He is "good for everything": healing, sustenance, or whatever one needs. Therefore, he will direct his efforts primarily toward G-d (i.e., through prayer), and not be taken up with various strategies. One who does not believe in G-d, however, will pursue all sorts of mundane solutions to
his problems. For example, if such a person becomes sick he will pursue all
sorts of medical treatments. The herbs required may not be available locally,
or the local varieties may be of inferior quality. However, "G-d is good
for everything." No matter from which ailment one needs to be healed, G-d
is always available.
Prayer leads to universal peace. Thus, the verse concludes, "And His mercies are
upon all His works." [When people turn to G-d as the ultimate power,]
Divine mercy will be drawn forth to all creatures. [Consequently] all creatures
will have mercy upon one another, and there will be peace among them. As it is
written, "And the wolf shall dwell with the lamb, and the leopard shall
lie down with the kid. . . . They shall not harm or destroy" (Isaiah 11:6,
9), for there will be peace between them. Thus, "His mercies are upon all
His works." [In other words, G-d will instill mercy in the hearts of all
creatures, and they will treat each other accordingly.] As our Sages teach,
"Whoever shows mercy to [G-d's] creatures is granted mercy from
Heaven."[2] This is
borne out by the scriptural verse, "And [G-d] will give you mercy, and He will have mercy upon you" (Deuteronomy 13:18) (Likutei Moharan I, 14: 11, abridged).
***
"Behold,
for peace I had great bitterness (Isaiah 38:17). Just as all cures require
bitter remedies, so does peace, which is a cure for everything. [As the Prophet
Isaiah also states,] "Peace, peace to the far and near, says G-d, and I will heal him" (Isaiah 57:19) (Likutei Moharan I, 7:7).
***
On the subject of wars between nations and needless bloodshed, [Rabbi Nachman]
said: "Many foolish beliefs that people once held, such as forms of idol-worship that demanded child sacrifice, etc., have disappeared. But, as of yet, the
foolish belief in the pursuit of war has not disappeared." He used to
ridicule certain scientists, saying: "What great thinkers they must be,
what ingenuity they must possess to invent amazing weapons that can kill thousands
of people at once! Is there any greater foolishness than this - to murder so
many people for nothing?" (Chayei Moharan 546).
***
Rabbi Nachman of Breslov predicted, "The Moshiach will conquer the world without a shot being fired" (Siach Sarfei Kodesh II, 1:67).
From David Sears' book:
Compassion for Humanity in the Jewish Tradition
© 1998 David Sears
[1] This is usually rendered,
"G-d is good to all." However, Rabbi Nachman interprets the phrase as
translated here.
[2] Shabbos
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