peace

The verb is found with its last letter doubled: שַׁאֲנַן מוֹאָב מִנְּעוּרָיו (Yirmiyahu 48:11), Moav has been tranquil from his youth; וְשָׁקַט וְשַֽׁאֲנַן (Yirmiyahu 30:10), and he shall be quiet and tranquil; וְשַֽׁאֲנַן מִפַּחַד רָעָֽה (Mishlei 1:33), and tranquil from the dread of evil. These three he marks as verbs, as against the adjective below, since they are pointed with patach, and the first root letter with a patach as well. יַחַד אֲסִירִים שַֽׁאֲנָנוּ (Iyov 3:18), prisoners are tranquil together, is said as well, with a kamatz under the nun though it stands at no pause, because of the sheva under the alef.

The adjective has a kamatz under the nun: לְעַשְׁתּוּת שַֽׁאֲנָן (Iyov 12:5), in the thought of the tranquil, and so נָוֶה שַֽׁאֲנָן (Yeshayahu 33:20), a tranquil dwelling. The plural takes a dagesh: הַשַּֽׁאֲנַנִּים בְּצִיּוֹן (Amos 6:1), the tranquil in Tziyon, וּבִמְנוּחֹת שַֽׁאֲנַנּֽוֹת (Yeshayahu 32:18), and in tranquil resting places, and נָשִׁים שַֽׁאֲנַנּוֹת (Yeshayahu 32:9), tranquil women. וְשַֽׁאֲנַנְךָ עָלָה בְאָזְנָי (Yeshayahu 37:29), your sha'anan has come up into My ears, is taken up under the root שָׁאָה.

In כֻּלּוֹ שַׁלְֽאֲנַן וְשָׁלֵֽיו (Iyov 21:23), all of him tranquil and at peace, the lamed is added; or the word is compounded of שָׁלֵו, at peace, and שַֽׁאֲנָן, tranquil, and that is the right one.

שָׁלוּ כָּל־בֹּגְדֵי בָגֶד (Yirmiyahu 12:1), all who deal treacherously are at ease; the adjective שָׁלֵו הָיִיתִי (Iyov 16:12), I was at ease; and the noun וְשַׁלְוַת כְּסִילִים תְּאַבְּדֵם (Mishlei 1:32), the ease of fools destroys them.

His father explains לְדַבֵּר אִתּוֹ בַּשֶּׁלִי (Shmuel II 3:27), to speak with him basheli, from the sense of ease, on the pattern of מְרִי: on that reading he was speaking with him in peace, and killed him. It is also read as suddenly, and so Onkelos renders בְּפֶתַע פִּתְאֹם (Bamidbar 6:9), suddenly, unawares, as בִּתְכֵף שָׁלוּ, with this word. In Radak's own reading it belongs to the second sense: in error and deceit he took him aside to speak with him, and struck him.

לֹא תַשְׁלֶה אֹתִי (Melachim II 4:28), do not mislead me, that is, do not lead me into error; and the Targum of שְׁגָגָה (Bamidbar 15:25), an unwitting error, is שָׁלוּתָא. So וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל־הַשַּׁל (Shmuel II 6:7), and God struck him there for the שַׁל: that is, for the error he made in laying hold of the Aron when the oxen shook it, for even the Levi'im were given it to carry only on poles, and he took hold of it; and besides, he was no Levi. Chazal darshened in Bamidbar Rabbah that Hakadosh Baruch Hu said: it carries those who carry it, all the more itself. Some explain וְשַׁלְוַת כְּסִילִים תְּאַבְּדֵֽם (Mishlei 1:32) from this sense too: the error of fools destroys them.

In the second sense, בָּנַי עַתָּה אַל־תִּשָּׁלוּ (Divrei HaYamim II 29:11) is my sons, do not now fall into error: let there be no forgetting and no error among you in purifying the house of Hashem. Rabbi Yonah wrote it in the first sense, do not now be at ease, which would mean: do not rest and do not be quiet until you have finished the purifying.

From this root too, וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ (Devarim 28:57), and her שליא that comes out from between her legs. In the words of Chazal (Chullin 4:6), one who slaughters a beast and finds a שליא in it, a man of hearty appetite may eat it. The שליא, Radak says, is the sac in which the child stands in its mother's womb, and it may be that the pasuk means by it the little children, as though they were in the שליא still; and so the Targum says, וּבִזְעֵר בְּנָהָא, and the youngest of her children. Rabbi Yonah explained לֹא תַשְׁלֶה אֹתִי from this sense, and Radak holds that far-fetched.

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.

אֶרֶץ יָֽרְאָה וְשָׁקָֽטָה (Tehillim 76:9), the land feared and grew quiet, he explains as fearing Hashem and growing quiet from making war on Yisrael, as it says there, מִגַּֽעֲרָתְךָ אֱלֹהֵי יַֽעֲקֹב נִרְדָּם וְרֶכֶב וָסֽוּס (Tehillim 76:7), at Your rebuke, God of Yaakov, chariot and horse fell into a dead sleep.

Where the verb takes an object it gives quiet: וְאֶרֶךְ אַפַּיִם יַשְׁקִיט רִֽיב (Mishlei 15:18), one slow to anger quiets strife, and לְהַשְׁקִיט לוֹ מִימֵי רָע (Tehillim 94:13), to give him quiet from the days of evil. Their sense, he says, is rest and repose.