In this week’s parsha, we find the three-part blessing of Birchas Kohanim, which culminates in a blessing of “Shalom” — peace. We find the blessing of peace to be a culminating one in a number of places across Jewish liturgy. It is the final blessing in Shmoneh Esreh, the silent conversation we have with Hashem three times a day, and it is also the way we end almost all versions of Kaddish (aside from the half Kaddish).

Clearly, peace is important on a national level. Not having enemies actively attacking us and calling for our destruction has been hard to come by at many times in our history, and our present. We certainly want to be at peace as a nation, but is this all that this blessing of peace means?

Instead, we should ask what peace is on the individual, family, and team levels. The ending words of Kaddish give us a clue.

As we finish Kaddish, we say “oseh shalom b’mromav, hu ya’aseh shalom aleinu” —  “He who makes peace in the heavens should place peace upon us.” What peace is made in Heaven? Are there potential attackers that need to be quieted? Is there divisiveness in heaven that Hashem needs to adjudicate?

This phrase comes from the book of Iyov (25:2) — from one of Bildad’s speeches where he is waxing poetic about the awesomeness of Hashem. Rashi, in his second explanation, says that the Shalom needed in Heaven is because the elements of fire and water are present, and Hashem orchestrates them working together in peace rather than the water putting out the fire. The Targum also explains that there are different angels that have the force of these elements, and Hashem helps them work in unison. Shalom, in this understanding, may be better translated as harmony.

Rav Yitzchak Arama, in explaining this concept says, “Peace and harmony are trademarks of G-d’s creation and handiwork. Nothing is functional or endures in this universe unless it represents the successful merging of a variety of elements.” Instead of a level of unity that we might imagine is closer to the oneness of Hashem, we find that Hashem specifically has opposing forces working together towards a similar goal, and this is the hallmark of heavenly harmony — Shalom.

In our current reality, avoiding the echo chamber is hard. Our phones and technology are programmed to track our preferences and give us more of what we like and agree with. Debate in the political arena (and many others) has become so emotional and personal that many would rather just not bring up an opposing viewpoint instead of risking awkwardness, embarrassment, or anger. But this is not the way Hashem runs Heaven. It is not the way of Shalom.

This concept of Shalom should also influence our leadership. A number of the school leaders I work with have been very excited by the book, The 6 Types of Working Genius. It lays out a construct for recognizing the different steps needed from initially generating ideas to executing the best idea. In breaking down the process, the author also recommends identifying which steps are areas of strength and weakness for each team member, to better understand how to involve team members in projects so that they will enjoy their work and add maximum value.

These leaders have found this system to cultivate a sense of teamwork, and help facilitate people working together towards a common goal. It seems that part of the power of the construct is that it acknowledges that everyone has areas of natural talent and enjoyment, as well as areas they find frustrating when working on a team. Instead of being embarrassed or hesitant to share that I dislike some of the work I know needs to get done, it becomes an expected preference that I am encouraged to share with my team so we can play to everyone’s strengths. This construct leans into Rav Yitzchak Arama’s concept of Shalom — nothing will be successful unless it includes a variety of team members with different strengths and weaknesses. Accepting this premise and assuming that team functionality will be strongest when such harmony exists, is critical for leading teams well.

There is also another place where peace is the final blessing. It is the way that Rav Yehudah HaNasi ends the Mishna. His epic work encapsulating the skeletal structure of all of Jewish law ends with a final Mishna in Uktzin: Hashem found no better utensil to hold blessing for the Jewish people than peace. As it says, “Hashem gave strength to His nation. Hashem blessed His nation with peace.” Perhaps here as well, the ultimate blessing is the Shalom, not from an external threat, but that of the Jewish people working together in harmony toward the same goal.

May we be given the wisdom to create this peace in our own leadership and life, and may Hashem grant the Jewish people the strength and the gift of peace, from external enemies and from internal divisiveness, speedily in our days.

Maury Grebenau is the director of JNTP’s Administrator Support Program, coaching dozens of school leaders each year. Maury publishes and speaks widely on topics of leadership and education.

The post Parshat Naso: Finding Peace By Working Together Towards Common Goals first appeared on Algemeiner.com.