Reference for Sanhedrin 38:21

אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות

R. Eleazar says: It is inferred from the following: Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph, Selah.<span class="x" onmousemove="('comment',' Ps. LXXVII, 16. ');">³⁶</span> Did then Joseph beget them; surely it was rather Jacob? — But Jacob begot and Joseph sustained them; therefore they are called by his name. R. Samuel b. Nahmani said in R. Jonathan's name: He who teaches the son of his neighbour the Torah, Scripture ascribes it to him as if he had begotten him, as it says, Now, these are the generations of Aaron and Moses;<span class="x" onmousemove="('comment',' Num. III, 1. ');">³⁷</span> whilst further on it is written, These are the names of the sons of Aaron: thus teaching thee that Aaron begot and Moses taught them; hence they are called by his name.<span class="x" onmousemove="('comment',' Under the earliest system of education, children were taught at home by their fathers, until Joshua b. Gamala reorganised the system by setting up schools in every town (B.B. 21a). Although that system was completely in vogue in the days of R. Samuel b. Nahmani, his dictum here might indicate that some virtue was still ascribed to private teaching by the parent or his proxy. It is doubtful whether it would simply refer to an ordinary elementary school teacher. ');">³⁸</span> Therefore thus saith the Lord unto the house of Jacob, who redeemed Abraham.<span class="x" onmousemove="('comment',' Isa. XXIX, 22. The E.V. translates differently. ');">³⁹</span> But where do we find that Jacob redeemed Abraham? — Rab Judah answered; It means that he redeemed him from the pains of rearing children;<span class="x" onmousemove="('comment',' Abraham, who was actually promised multiplication, should have borne the burden of rearing the children, but it fell upon Jacob. ');">⁴⁰</span> hence the passage, Jacob shall not now be ashamed, neither shall his face now wax pale.<span class="x" onmousemove="('comment',' Ibid. ');">⁴¹</span> He shall not now be ashamed — of his father, neither shall his face now become pale — because of his grandfather. [The second husband of David's undivorced wife] is variously called Palti<span class="x" onmousemove="('comment',' I Sam. XXV, 44. ');">⁴²</span> and Paltiel!<span class="x" onmousemove="('comment',' II Sam. III, 15. ');">⁴³</span> — R. Johanan said: His name was really Palti, but why was he called Paltiel? Because God saved him from transgression.<span class="x" onmousemove="('comment',' The word is composed of [H] — 'to escape' and [H] — 'God'. Bible onomatology has a large number of compound names which express distinct ideas. Many are compound with the name of God (El) preceding it, as El-Nathan, or succeeding it, as Amiel, or as in the instance in question. The chief reason for the later addition of 'El' to 'Palti' is taken to express, as it were, the ineffably holy name to which he dedicated himself. ');">⁴⁴</span> What did he do [to be delivered from sin]? He planted a sword between her [Michal] and himself, and said, Whoever [first] attempts this thing,<span class="x" onmousemove="('comment',' I.e., forbidden indulgence. ');">⁴⁵</span> shall be pierced with this sword. But is it not stated: And her husband [Palti] went with her?<span class="x" onmousemove="('comment',' II Sam. III, 16. ');">⁴⁶</span> — This means that he was to her like a husband.<span class="x" onmousemove="('comment',' I.e., maintaining and loving her, but no more. ');">⁴⁷</span> But is it not written, He went weeping? — This was for losing the good deed [of self-restraint]. Hence [he followed her] to Bahurim, implying that they both had remained like unmarried youths<span class="x" onmousemove="('comment',' [H] pl. of [H] a youth. ');">⁴⁸</span> and not tasted the pleasure of marital relations. R. Johanan said: Joseph's strong [temptation]<a rel="footnote" href="#56a_49">⁴⁹</a> was but a petty trial to Boaz;<span class="x" onmousemove="('comment',' V. Ruth III, 8-15. I.e., the strong temptation to which Joseph was exposed, and which called forth his greatest powers of resistance, was but as a small thing, for which the mere exercise of a little self-restraint would suffice, in comparison to the temptation withstood by Boaz. ');">⁵⁰</span> and that of Boaz was small in comparison with that of Palti son of Layish. 'Joseph's strong temptation was but a petty trial to Boaz,' as it is written, And it came to pass at mid-night and the man was startled, 'wa — yillafeth'.<span class="x" onmousemove="('comment',' [H] (E.V. 'and turned himself'), Ruth III, 8. ');">⁵¹</span> What is the meaning of wa — yillafeth? — Rab said: His flesh became [as hard] as turnip heads.<span class="x" onmousemove="('comment',' [H] ([H] = head; [H] = turnip). ');">⁵²</span>

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