Shau-lom! It is more than just an expression or greeting. It entails an intergenerational dynamic, obligating every member of the nation to do well and to also be blameless while doing so.
A part of Yod Heh Wav Heh’s promise to Abba Avraham afforded Avraham the privilege of “going” to his fathers “in peace” - “in a good ripe age” (sheyvauh). The “in a good ripe age” is provided as one important characteristic of him enjoying his latter days “in peace” (in shalom). Being “in peace” here meant not being cut short before the visible signs of old age (gray hoary head) set in. One of our famous proverbs asserted that young men were weighty (the word used was “gloried”) for their strength while old men were characterized as such by their hoary head. This appears to be an irregular comparison on the surface - - for how does strength equate to the color of one’s hair? Beyond the surface, it actually symbolizes what one is expected to do as they age. There’s an anticipation that as a person grows in years they become more refined. They become more set apart. Natural progression of development is assumed by all that Yod Heh Wav Heh claims as HIS. There’s an expectation of righteousness. And as a person that has bent the knee to Yod Heh Wav Heh ages it is presumed that he has done good works – (“found in the way of righteousness” Pro 16:31). So, the implication is that if all goes according to HIS plan, the outward symbols of aging are to be viewed as signs of refinement rather than markers of decay.
All are interconnected but the older ones are closest to the divine. And even at that age, there is an expectation in our culture that they will continue to produce good fruit (see Psalm 92), but we must be clear that the way the tree produces at that more refined age is different from how it may have produced at an earlier age. Our history tells us that at that hoary-head stage it’s all about finesse. It’s smooth. It’s like poetry in motion. Nothing forced. Little to no exertion of strength is typical. And as in jiu jitsu, strength is heavily relied upon by the young novice – especially in times of panic. But the masters go with the wind, riding the wave of energy; ultimately allowing for an easy methodical submission.
How many greet with the word “Shalom” but have not actually planted seeds that bring forth these outcomes? It renders the greeting disingenuous at best and misleading at worst. Peace, wellness, sound welfare, prosperity, health, safety are all end results obtained from planting good seeds guided by proper procedures and protocols. When we examine the root word Shaulam (H7999) all signs point to an exchange or transaction of sorts. Something is paid for. A debt is paid. The books are balanced. Money owed is fulfilled. Within the cultural context the term was used when the penalty for transgression was covered – meaning that there was no more semblance of an error. A reparations project of sorts was successfully carried out. The hurt, harm, or injury was repaired. Restitution was paid. Amends was made so that what was before was restored. In one’s dealings with their brothers it was important to not let hurt neither linger nor fester (hence the directive to not let the sun go down on a disagreement with brethren) for our fathers knew that the ideal of peace was difficult to achieve when the slightest trace of doubt existed. It’s not to say that doubt would never occur - - because it will - but what’s most important is what one does when it arises.
Those that are refined and aged have mastered the ability to operate debt-free. They’ve learned relationships. They’ve learned what seeds to plant, which seasons to plant them in, and what results to expect when harvest season comes. They know that if seeds of deception are planted – at some point its fruits will appear. The young will do well to link up with the aged among them. And the aged – knowing the value they hold – will ease even their progression working with the youthful. True Shalom is achieved when the intergenerational dynamic is understood. True shalom requires a certain level of commitment to being blameless. But the lesson here is that it’s not an individual feat. Those that we are amongst must also strive for their own blamelessness. We will know that we’ve achieved the optimal level when we can all say Shalom to one another and truly mean it.
In the book of Divariym/Deuteronomy we observe the People of YisraEL being advised on a protocol for approaching war with neighboring peoples. They’re told to begin by bidding them “Shalom”. If the group agrees to the terms of the shalom (peace), which involve accepting their role as tributaries and servants to YisraÉL, then war will be avoided. But if the Shalom is rejected, our fathers are commanded to eradicate them (this includes even women and children especially if it’s our occupied land the opposition resides in). Our notion of Shalom flies in the face of what contemporary society imagines peace to be. For them – one can be at peace when hating and undermining their countryman. For us, one cannot be at peace or be genuine about extending peace when operating deceptively, when seeds for strife are planted. For us, peace, or rather shalom, is a condition, whether applied internally or externally, that results in the People of YisraEL being in position to rule as planned and not be ruled. Often, being under another’s rule means we’re in debt – and haven’t fulfilled our end of the bargain. In situations where there is no intention of shalom internally we will find brother pitted against brother. “Shalom” is a call for mutual restitution. When we say it to our brother we’re each asking one another whether we’ve perpetrated any harm on him/his, and if so, what we may do to repair the harm. We’re essentially asking one another preemptively – what we can do or refrain from doing in order to remain blameless before our neighbor. Operating deceptively is to operate with dirty hands, breaking the expectation of the encounter. When we say shalom there is an expectation that we’re acting to achieve it; that we are the song that we sing.
Shalom L’Ka (Peace be to you).
Uveythhka Shalom (Peace be to your house).
W’Khol Asher L’Ka Shalom (And peace be unto all that is yours!)
Bn Shmû ÉL is a loyal son, a committed father, and the founder of HaDBR Media, Chief Editor at Bn Shmû ÉL Publishing House, and author of The Land Of Milk and Honey: The Heart Of The World. https://www.bn-shmu-el.com/shop .
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