Tosafos seems to conclude that "shalom" is a name of hashem that is not allowed to be erased. The Rama (Y.D. 276:13) paskens based on this that many are careful not to write the full word of "shalom" in a letter because it will likely be thrown out and treated b'bizayon. The Shach writes that most people are not careful about this and is matir based on a teshuvos harosh. In the nekudas hakesef, the shach cites our Tosafos as the source for shalom being assur to erase. The nekudos hakesef says that although some understand tosafos to be only in the hava amina of the gemara when the gemara thinks that the name "shemesh" should also not be erased, but according to the maskana even tosafos agrees that shalom is not a name of hashem since it is not listed in maseches sofrim among the sheimos sh'einan nimchakim. The nekudos hakesef says that one who learns tosafos carefully will see that they are saying even l'maskana that shalom cannot be erased. However, other poskim assume not like tosafos and leaves tzarich iyun l'maseh. However, the pischei teshuva (28) cites a radvaz that it is only considered a name of Hashem in the context of giving shalom as we find by boaz, but in the context of referring to peace it is definitely not the name of Hashem.
Why would Shalom be the name of Hashem more than every other mida such as chanun, rachum....?
The gemara says in megilla 18a that shemoneh esrei ends with "shalom" because the bracha of Hashem is peace as it says "ה' יברך את עמו בשלום". Rashi writes in Parshas Bichukosai (26:6): שמא תאמרו הרי מאכל והרי משתה, אם אין שלום אין כלום וכו' מכאן שהשלום שקול כנגד הכל. Meaning, that since shalom is necessary for any other bracha and it is all encompassing, it becomes THE bracha of Hashem. It becomes such an integral part of Hashem that it is an attribute that describes Hashem Himself.
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