names of Shlomo HaMelech

אָגְרָה בַקָּצִיר מַאֲכָלָהּ (Mishlei 6:8), she gathers her food in the harvest, and וְיַיִן לֹא תִשְׁתֶּה וְלֹא תֶאֱגֹר (Devarim 28:39), and wine you shall not drink nor gather: its sense is gathering, and so is everything from this root in Tanach.

וְאִגֶּרֶת פְּתוּחָה (Nechemiah 6:5), and an open letter: its sense is known, the document that is sent, and it too is from the sense of gathering: because many matters are gathered into it, the scroll is called אגרת. The plural is וְגַם אִגְּרוֹת כָּתַב עַל אֶפְרַיִם וּמְנַשֶּׁה (Divrei HaYamim II 30:1), and he also wrote letters to Ephraim and Menasheh.

But in לַאֲגוֹרַת כֶּסֶף (Shmuel I 2:36), for a coin of silver, the alef is added, and the word is like גרה, gerah, and its sense is a silver coin; so the Targum renders it, לְמָעָה דִכְסַף, for a maah of silver.

יְדִיד (Devarim 33:12), the beloved of Hashem, may keep the same form in construct and absolute alike, like גְּבִיר, a lord. מֶה לִֽידִידִי בְּבֵיתִי (Yirmiyahu 11:15), what is My beloved doing in My house: their sense is beloved, my beloved. מַה־ יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ (Tehillim 84:2), how beloved are Your dwellings. The noun is נָתַתִּי אֶת־ יְדִדוּת נַפְשִׁי (Yirmiyahu 12:7), I have given the love of My soul.

יַדּוּ גוֹרָל (Yoel 4:3), they cast lots, on the pattern of רַבּוּ מִשַּֽׂעֲרוֹת רֹאשִׁי (Tehillim 69:5), they are more than the hairs of my head, and רַכּוּ דְבָרָיו מִשֶּׁמֶן (Tehillim 55:22), his words are softer than oil; its meaning is השליכו, they threw. So Rabbi Yehudah and Rabbi Yonah wrote it, taking its root as יָדַד, on the pattern of קַלּוּ מִנְּשָׁרִים (Yirmiyahu 4:13), they are swifter than eagles. Radak's father wrote that its root is יָדָה, in the added form, as in וַיַּדּוּ ־אֶבֶן בִּֽי (Eichah 3:53), and they cast a stone at me.

Rav Saadiah Gaon explained לַֽעֲלוּקָה שְׁתֵּי בָנוֹת (Mishlei 30:15), the alukah has two daughters, as a matter of privation. Radak spells out what that means: privation in living things is of two kinds, the passing of what exists, when it dies, which is the שְׁאוֹל of the pasuk (Mishlei 30:16), the grave; and the not coming to be of what is not, which is עֹצֶר רָחַם, a closed womb. So too in plants: ארץ לא שבעה מים (Mishlei 30:16), the earth not sated with water, that has brought forth no plants; and the second, the destroying of plants after they have come to be, which is ואש לא אמרה הון (Mishlei 30:16), and fire that has not said enough.

The root of the word, it seems to him, is the very word Chazal use in מפני סכנת עלוקה, because of the danger of the leech (Avodah Zarah 12b): the worm that grows in rivers and fastens on the feet of man and beast as they cross the rivers, and sucks their blood until it is full and swells, and drops off. The pasuk likens the matter it names to the leech, which never says enough in drinking blood.

וַיִּקָּהֵל הָעָם עַל אַהֲרֹן (Shemos 32:1), the people gathered against Aharon, and הַנִּקְהָלִים עָלֶיךָ (Yechezkel 38:7), those gathered to you; where the verb takes an object, הַקְהֵל אֶת הָעָם (Devarim 31:12), assemble the people. The noun, for a congregation, is וְקָהָל וְעַם רָב (Yechezkel 26:7), and a congregation and a great people; another form is קְהִלָּה, as וָאֶתֵּן עֲלֵיהֶם קְהִלָּה גְדוֹלָה (Nechemiah 5:7), and I set a great assembly against them, and קְהִלַּת יַעֲקֹב (Devarim 33:4), the congregation of Yaakov; and בְּמַקְהֵלִים (Tehillim 26:12), in assemblies, with בְּמַקְהֵלוֹת (Tehillim 68:27) for the feminine plural.

In הַקָּהָל חֻקָּה אַחַת לָכֶם (Bamidbar 15:15) the heh is the heh of address, O assembly, one statute for you; the same heh as in הֶאָמוּר בֵּית יַעֲקֹב (Michah 2:7), O you who are called the house of Yaakov, and הַדּוֹר אַתֶּם רְאוּ (Yirmiyahu 2:31), O generation, you, see.

כַּֽאֲשֶׁר קָאָה (Vayikra 18:28), as it vomited, on the pattern of הִנְנִי אַֽחֲרֵיכֶם בָּאָה (Shmuel I 25:19), here I am coming after you; or it may be from a root whose last letter is heh, on the pattern of עָשָֹה, בָּנָה, he made, he built. With an object, וְלֹֽא־ תָקִיא אֶתְכֶם הָאָרֶץ (Vayikra 20:22), that the land not vomit you out, and וַיָּקֵא אֶת־יוֹנָה (Yonah 2:11), and it vomited Yonah out.

קִיא צֹאָה (Yeshayahu 28:8) he explains as vomit and filth. The word is compounded with קלון, disgrace, in וְקִֽיקָלוֹן עַל־כְּבוֹדֶֽךָ (Chavakuk 2:16), and vomit of disgrace upon your glory. With a tzere, כְּכֶלֶב שָׁב עַל־ קֵאוֹ (Mishlei 26:11), like a dog returning to its vomit.

One line, on עַל שֶׂה עַל שַׂלְמָה (Shemos 22:8), over a sheep, over a garment.

יְשַׁלְּמוּנִי רָעָה תַּחַת טוֹבָה (Tehillim 35:12), they repay me evil for good; שַׁלֵּם יְשַׁלֵּם שׁוֹר תַּחַת הַשּׁוֹר (Shemos 21:36), he shall surely pay ox for ox. The nouns are בָּאוּ יְמֵי הַשִּׁלֻּם (Hoshea 9:7), the days of requital have come, וְשִׁלֻּמַת רְשָׁעִים תִּרְאֶֽה (Tehillim 91:8), and you will see the requital of the wicked, and לִי נָקָם וְשִׁלֵּם (Devarim 32:35), Mine are vengeance and requital; the sense of all of them is requital and payment.

כִּי לֹֽא־שָׁלֵם עֲוֹן הָֽאֱמֹרִי עַד־הֵֽנָּה (Bereishis 15:16), for the sin of the Emori is not yet complete; וְשָֽׁלְמוּ יְמֵי אֶבְלֵֽךְ (Yeshayahu 60:20), and the days of your mourning shall be ended; וַתִּשְׁלַם כָּל־הַמְּלָאכָה (Melachim I 7:51), and all the work was finished. הָגְלָת שְׁלוֹמִֽים (Yirmiyahu 13:19) means that all of them went into exile, and in the same way his father read מוּסַר שְׁלוֹמֵנוּ (Yeshayahu 53:5) as the chastisement of all of us. אֶבֶן שְׁלֵמָה (Devarim 25:15) is a stone full in weight, and אֲבָנִים שְׁלֵמוֹת (Devarim 27:6) are whole stones, which have not been hewn.

מִי עִוֵּר כִּמְשֻׁלָּם (Yeshayahu 42:19), who is blind as the one who is whole, means as the seeing man who is whole in sight; or else it means as the one who is whole and upright, as it says there, as the servant of Hashem. On that reading the pasuk tells, in Hashem's words, what they used to say: when the navi said to them, you deaf, hear, and you blind, look and see, they would say that none is blind and deaf but the servant of Hashem, the one whole and perfect in the service of Hashem and in His mitzvos.

שְֽׁלֵמִים הֵם אִתָּנוּ (Bereishis 34:21), they are at peace with us; הֲשָׁלוֹם אֲבִיכֶם הַזָּקֵן (Bereishis 43:27), is your aged father at peace, the word here an adjective. From this sense, אִם־גָּמַלְתִּי שׁוֹלְמִי רָע (Tehillim 7:5) is, did I repay evil to one who was at peace with me. So too הַסְכֶּן־נָא עִמּוֹ וּשְׁלָם (Iyov 22:21), let your ways profit with Him now, and be at peace. In the heavy form it is to make peace: כִּֽי־הִשְׁלִימָה אֶת־יְהוֹשֻׁעַ (Yehoshua 10:4), for it made peace with Yehoshua. Where the verb takes an object, passing on to a third, it is to make others be at peace: גַּם־אוֹיְבָיו יַשְׁלִם אִתּֽוֹ (Mishlei 16:7), even his enemies He makes to be at peace with him. וְשִׁלַּם נְוַת צִדְקֶֽךָ (Iyov 8:6), and He will requite, or make at peace, the habitation of your righteousness, may also belong to this sense, and with it וִירֵא מִצְוָה הוּא יְשֻׁלָּֽם (Mishlei 13:13), and one who fears the commandment shall be at peace.

From this sense comes זֶבַח שְׁלָמִים (Vayikra 3:1), the shelamim offering, called so for how it is shared. Of the olah all is burnt whole and the hide goes to the kohanim; of the chatas and the asham the blood and the eimurim go to the mizbeach and the breast and thigh to the kohanim; but of the zevach shelamim the blood and the eimurim go to the mizbeach, the breast and thigh to the kohanim, and the rest of the flesh and the hide to the owners, so that this zevach is peace among them all, as the Sifra sets it out in parshas Ve'im Zevach Shelamim. For that reason it is also called מִלּוּאִים, as in כִּי אֵיל מִלֻּאִים הֽוּא (Shemos 29:22), for it is a ram of fillings, because it filled the will of all of them, all of them eating from it.

שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית (Shir HaShirim 7:1), return, return, O Shulamis: she who dwells in Yerushalayim, which is called שָׁלֵם.