Question: Tosfos Rebbe asks how this differs from "Shalom", about which Rav Hamnuna in the name of Ula in the first Perek of Shabbos (Daf 10b) says that 'One may not greet someone in the bathhouse, with the word 'Shalom', since Hash-m Himself is called by the name Shalom, as the Pasuk writes (in Shoftim) "And he called it Hash-m Shalom".

Question (cont.): Yet the Beraisa in Masechet Sofrim (Perek 4) does not list it together with the Names that one may not erase?

Answer: The Tana mentions some things and omits others.

Implied Question: This is more stringent that 'Chanun' and 'Rachum', which the Gemara in Perek Shevu'as ha'Eidus' (in Shevu'os, Daf 35a) may be erased ...

Answer: Since we do not find Hash-m called by the Name 'Chanun' (or 'Rachum').

Answer (cont.): Whereas here when the Gemara queries the fact that Shimshon was called by the Name of Hash-m, it implies that this was his name.

Conclusion (cont.): Hence the Gemara counters 'Only like His name' - like 'Chanun', because He is gracious and has compassion on His creations.

Source: As the Gemara says in Perek ha'Zahav (Bava Metzi'a, Daf 58b) 'Whoever descends to Gehinom, will come up, with three exceptions, one of which is a person who shames his fellow-Jew in public'.

A Similar Ruling: And the Gemara there (Daf 59a) also says that 'One should rather have relations with a Safek Eishes Ish than shame one's fellow-Jew in public'; and it learns this from David.

Question: And the reason that the Gemara in Pesachim (Daf 25a) together with the three sins which do not override a threat on one's life (idolatry, adultery and murder) is ...

Answer: Because the sin of shaming in public is not mentioned specifically in the Torah, and the Gemara lists only sins that are.

Source: In Maseches Makos (Daf 23b) the Gemara concludes that this is a tradition.

Question: Since Rebbi Meir says in 'Cheilek' (Sanhedrin, Daf 103a) that 'Avshalom does not have a portion in the World to Come', he must hold that he (David) returned his (Avshalom's) head to his body ...

Question (cont.): And he does not hold that he brought him to Olam ha'Ba, yet he raised him from the seven levels of Gehinom.

Question (concl.): That being the case, why does the Gemara there not list him together with Achaz and Achazyah, about whom the Gemara there (103a) says that 'They will not come to life and they will not be judged'.

Answer: The Gemara includes only kings in its list.

Question: The Gemara in Cheilek (Sanhedrin, Daf 104a) says that 'A son merits his father, but a father does not merit his son'?

Source: As the Pasuk writes (in Ha'azinu) "And nobody will save from My Hand" - 'Avraham will not save Yishmael and Yitzchak will not save Eisav'.

Source (cont.): Whereas a son saves his father - for example, Yoshiyahu, on account of whom, they did not list Amon (his son).

Answer #1: Because Avshalom received his punishment in this world, in that he died a horrible death, that is why his father's Tefilah helped him ...

Precedent: Similar to Yehoyakim, about whom the Gemara says there was written on his skull 'This plus another one (punishment)', which he received after his death. That is why he is not listed there.

Answer #2: Moreover, Avshalom did not worship Avodah-Zarah.

Answer #3: Alternatively, one can answer that when the Gemara says that 'a father does not merit a son', what it means is one does not withhold the punishment of Resha'im on account of the father's honor, without Tefilah. But Tefilah does help, and David Davened on behalf of Avshalom.