What is jewish prayer for peace oseh shalom?

Oseh Shalom (עֹשֶׂה שָׁלוֹם), meaning "He who makes peace," is one of the most beloved and recognizable phrases in Jewish liturgy, appearing as a concluding line in several of the most important Jewish prayers. It expresses the hope that God, who maintains harmony even among the heavenly forces, will extend that peace to the Jewish people and all humanity.

Key Takeaways

Oseh Shalom concludes both the Amidah (the central standing prayer) and the Kaddish, making it one of the most frequently recited phrases in Jewish worship.
The full phrase asks God — "He who makes peace in His heights" — to bring that same peace upon us and all Israel.
The concept of shalom (peace) in Jewish thought is not merely the absence of conflict, but the highest of all blessings, containing all other blessings within it.
There is a liturgical variation during the Ten Days of Repentance (Aseret Yemei Teshuva), when "הַשָּׁלוֹם" (HaShalom) replaces "Oseh Shalom."
Shalom is one of the names of God in Jewish tradition, reflecting its supreme spiritual significance.

The Text of Oseh Shalom

The full text, as it appears at the conclusion of the Amidah, reads:

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן "Oseh shalom bimromav, hu ya'aseh shalom aleinu v'al kol Yisrael, v'imru Amen." "May He who makes peace in His heights, make peace upon us and upon all Israel, and say Amen."

[Siddur Ashkenaz, Weekday Shacharit, Amidah, Concluding Passage]

The same phrase also closes the Mourner's Kaddish, with some versions adding v'al kol yoshvei tevel ("and upon all inhabitants of the world"), reflecting a universal hope for peace [Siddur Ashkenaz, Kaddish, Mourner's Kaddish 7].

Where Oseh Shalom Appears in Prayer

Oseh Shalom is found in multiple key places in the liturgy:

The Amidah (Shemoneh Esrei) — recited three times daily, Oseh Shalom is said as one steps back and bows, concluding the entire prayer.
Kaddish — both the full Kaddish and the Mourner's Kaddish end with this phrase.
Birkat Hamazon (Grace After Meals) — the Harachaman (merciful One) prayers also invoke themes of peace and redemption [Pesach Haggadah, Birkat Hamazon 23].
The Hadran — a declaration said upon completing a tractate of Talmud also concludes with Kaddish, and thus Oseh Shalom [Hadran 6].

The Meaning: Peace from the Heavens

Why "peace in His heights"?

The phrase oseh shalom bimromav ("who makes peace in His heights") alludes to the idea that even in the heavenly realm, opposing forces — such as fire and water, or the angels Michael and Gabriel — coexist without conflict because God harmonizes them.

The Talmud [Sanhedrin 99b, Job 25:2] understands this as: just as God makes peace among the celestial beings who are by nature opposites, He can certainly bring peace among human beings. The prayer is thus a petition: "As You maintain harmony above, please do so below."

The stepping back and bowing

When reciting Oseh Shalom at the end of the Amidah, one traditionally takes three steps backward (like a servant taking leave of a king) and bows left, right, and center. This choreography reflects profound humility before God as we make this final petition for peace.

The Greatness of Shalom in Jewish Thought

The Midrash powerfully states:

גָּדוֹל הַשָּׁלוֹם שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ "Gadol hashalom shekol habrachot kelulin bo" — "Great is peace, for all blessings are contained within it."

[Vayikra Rabbah 9:9, Rabbi Shimon bar Yochai]

The Midrash further notes that unlike other mitzvot (commandments), which one fulfills when the opportunity arises, regarding peace the Torah says: "בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ" — "Seek peace and pursue it" (Psalms 34:15) — one must actively chase after peace, even going to another place to find it [Vayikra Rabbah 9:9].

The Ten Days of Repentance Variation

During the Aseret Yemei Teshuva (Ten Days of Repentance, from Rosh Hashanah through Yom Kippur), the text changes slightly:

הַשָּׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ "HaShalom bimromav..." — "The Peace in His heights..."

[Siddur Ashkenaz, Mourner's Kaddish 7, note for Aseret Yemei Teshuva]

This substitution of the definite article "the peace" (HaShalom) instead of "maker of peace" (Oseh Shalom) emphasizes that during these days of divine judgment, we acknowledge God as the ultimate, absolute Peace itself.

Connection to Isaiah and God as Creator of All

The first blessing before the Shema (Yotzer Or) contains a related idea:

יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל "Former of light and creator of darkness, maker of peace and creator of all."

[Siddur Ashkenaz, Shacharit, First Blessing before Shema; based on Isaiah 45:7]

The Midrash Bereishit Rabbah notes that the siddur version changes the biblical phrase "בּוֹרֵא רָע" ("creator of evil") to "בּוֹרֵא אֶת הַכֹּל" ("creator of everything") — a liturgical softening that avoids dwelling on the concept of God creating evil directly [Bereshit Rabbah 1:9]. This shows how deeply peace and wholeness (shalom shares a root with shalem, "complete") are woven into Jewish theology.

Oseh Shalom is far more than a closing formula — it is a profound theological statement and a heartfelt prayer, reminding us that peace is the ultimate aspiration of Jewish life, the vessel that holds all other blessings. For personal guidance on prayer practices, consult your local rabbi or posek.