"If his offering is a sacrifice of a peace offering…" (3: 1).
The name of this sacrifice is understood by Rashi to indicate two ideas: first, the shlamim bring peace into the world. Second, that there is peace in them: the altar, the Kohanim, and the one who brought the offering share in it.
Rashi is referring to the fact that all three "parties" benefit from the sacrifice; that brings "peace".
These two interpretations are separated by the word "alternatively" indicating that they are different or contrary interpretations. However, this word may not be part of the original text (it is omitted in some editions). Still, either way, Rashi is explaining the notion of "peace" associated with the sacrifice. The shlamim brings peace into the world. Perhaps it starts by bring peace to the participants in the sacrifice: the altar, the Kohen, and the one who brought the sacrifice.
Rashi refers to this peace theme in his explanation of the word miluim "perfection", in the context of the "ram of perfection" (Shemot, 29: 22). "The word miluim means the same as the word shlamim used to describe a certain sacrifice." The larger context of the verse is the "sanctification" of the Kohanim, which enables them to participate in the "work" of the Tabernacle. They are directed to bring "one young bull and two rams" (29: 1). One of these is called the "ram of miluim".
Rashi continues (29: 22), "miluim is an expression of completeness: complete in all respects." He then continues on a familiar note: "miluim offerings were peace offerings, which are complete because the altar, the Kohen and the one who brought the offering share in it. Rashi has created a further linguistic comparison: "peace" in our context is called "completeness" in a parallel context.
Rashi returns to this theme and clarifies it in Vayyikra (8: 22): "Then he brought near the second ram, called "inauguration" (Hebrew: miluim).
Rashi comments: "miluim means shlamim (the ram of the peace offering). For the word miluim means 'to fill' and expresses the notion of 'completeness' which is the underlying idea of 'peace offerings'. In turn, these sacrifices fill and complete the Kohanim."
In another context, Rashi gives a general interpretation for the word m l a: "let him grant it to me for a full price…" (Bresheit, 23: 9). Rashi explains that kesef male means 'full price'. The word is used here too in the sense of shalem, "complete".
In an ultimate sense, Hashem is the only example of "completeness" that we have the capacity to imagine. In that sense, it is impossible to imagine that we could produce a similar state in the world of fractures and divisions in which we find ourselves. Still, we imagine that we can follow Hashem to greater "completeness" even while recognizing that we are aspiring to a perfection that must elude us. The Torah addresses this problem and teaches us that in the sacrifice process there is an opportunity to achieve a kind of completeness. If we share the food of the sacrifice with the diverse participants: the altar, the kohen, and the one who brings the sacrifice then we are creating a semblance of "peace" in our world. That "peace" brings us some of the "completeness" for which we yearn.
"Moshe sent to summon Datan and Aviram…" (Bamidbar 16:12).
Gut Shabbos, Chaim Brovender
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