## Sanhedrin Daf 19b

###### Sanhedrin 19b:1
[Sanhedrin 19b:1](https://torahapp.org/share/book/Sanhedrin/r/19b:1)

נִפְנָה לִימִינוֹ – כָּבְשׁוּ פְּנֵיהֶם בַּקַּרְקַע. נִפְנָה לִשְׂמֹאלוֹ – וְכָבְשׁוּ פְּנֵיהֶם בַּקַּרְקַע. אָמַר לָהֶן שִׁמְעוֹן בֶּן שָׁטַח: בַּעֲלֵי מַחְשָׁבוֹת אַתֶּם, יָבֹא בַּעַל מַחְשָׁבוֹת וְיִפָּרַע מִכֶּם! מִיָּד בָּא גַּבְרִיאֵל וַחֲבָטָן בַּקַּרְקַע, וּמֵתוּ. בְּאוֹתָהּ שָׁעָה אָמְרוּ: מֶלֶךְ לֹא דָּן וְלֹא דָּנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ.

**William Davidson Edition - English:**
Shimon ben Shataḥ **turned to his right.** The judges **forced their faces to the ground** out of fear and said nothing. **He turned to his left, and they forced their faces to the ground** and said nothing. **Shimon ben Shataḥ said to them: You are masters of thoughts,** enjoying your private thoughts, and not speaking. **May the Master of thoughts,** God, **come and punish you. Immediately,** the angel **Gabriel came and struck** those judges **to the ground, and they died. At that moment,** when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages **said: A king does not judge** others **and** others **do not judge him,** and **he does not testify and** others **do not testify concerning him,** due to the danger of the matter.


###### Sanhedrin 19b:2
[Sanhedrin 19b:2](https://torahapp.org/share/book/Sanhedrin/r/19b:2)

לֹא חוֹלֵץ וְלֹא חוֹלְצִין וְכוּ׳. אִינִי? וְהָאָמַר רַב אָשֵׁי: אֲפִילּוּ לְמַאן דְּאָמַר נָשִׂיא שֶׁמָּחַל עַל כְּבוֹדוֹ – כְּבוֹדוֹ מָחוּל, מֶלֶךְ שֶׁמָּחַל עַל כְּבוֹדוֹ – אֵין כְּבוֹדוֹ מָחוּל, שֶׁנֶּאֱמַר: ״שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ״, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ! מִצְוָה שָׁאנֵי.

**William Davidson Edition - English:**
The mishna teaches that the king **does not perform *ḥalitza*** with his brother’s widow **and** his brother **does not perform *ḥalitza*** with his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: **Is that so? But doesn’t Rav Ashi say: Even according to the one who says** that with regard to **a *Nasi* who relinquished** the **honor** due **him, his honor is relinquished,** nevertheless, with regard to **a king who relinquished** the **honor** due **him, his honor is not relinquished, as it is stated: “You shall set a king over you”** (Deuteronomy 17:15), meaning **that his fear should be upon you.** The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: **A mitzva is different;** a king is not disgraced if he relinquishes his honor to perform a mitzva.


###### Sanhedrin 19b:3
[Sanhedrin 19b:3](https://torahapp.org/share/book/Sanhedrin/r/19b:3)

וְאֵין נוֹשְׂאִין כּוּ׳. תַּנְיָא, אָמְרוּ לוֹ לְרַבִּי יְהוּדָה: נָשִׁים הָרְאוּיוֹת לוֹ מִבֵּית הַמֶּלֶךְ. וּמַאי נִינְהוּ? מֵירַב וּמִיכַל.

**William Davidson Edition - English:**
The mishna teaches: **And no one may marry** the king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II Samuel 12:8). **It is taught** in a *baraita*: The Sages **said to Rabbi Yehuda:** The meaning of the verse is not that David married Saul’s widows, but that he married **women appropriate for him from the house of the king. And who are they? Merab and Michal,** the daughters of Saul.


###### Sanhedrin 19b:4
[Sanhedrin 19b:4](https://torahapp.org/share/book/Sanhedrin/r/19b:4)

שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי יוֹסֵי: הֵיאַךְ נָשָׂא דָּוִד שְׁתֵּי אֲחָיוֹת בְּחַיֵּיהֶן? אָמַר לָהֶן: מִיכַל אַחַר מִיתַת מֵירַב נְשָׂאָהּ. רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: קִידּוּשֵׁי טָעוּת הָיוּ לוֹ בְּמֵירַב, שֶׁנֶּאֱמַר: ״תְּנָה אֶת אִשְׁתִּי אֶת מִיכַל אֲשֶׁר אֵרַסְתִּי לִי בְּמֵאָה עׇרְלוֹת פְּלִשְׁתִּים״.

**William Davidson Edition - English:**
The Gemara relates a discussion about David’s marriage to Merab and Michal from a *baraita* (*Tosefta*, *Sota* 11:9): **Rabbi Yosei’s students asked him: How did David marry two sisters while they were** both **alive?** Rabbi Yosei **said to them: He married Michal** only **after the death of Merab,** which is permitted. **Rabbi Yehoshua ben Korḥa says** a different explanation: **His betrothal to Merab was in error** and therefore void from the outset, and so Michal was permitted to him. This is **as it is stated** in the words of King David to Saul’s son Ish-bosheth: **“Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines”** (II Samuel 3:14).


###### Sanhedrin 19b:5
[Sanhedrin 19b:5](https://torahapp.org/share/book/Sanhedrin/r/19b:5)

מַאי תַּלְמוּדָא? אָמַר רַב פָּפָּא: ״מִיכַל אִשְׁתִּי״, וְלֹא מֵירַב אִשְׁתִּי.

**William Davidson Edition - English:**
The Gemara asks: **What** is **the** biblical **derivation** here? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? **Rav Pappa says:** In the verse, David indicates: **Michal** is **my wife but Merab** is **not my wife.**


###### Sanhedrin 19b:6
[Sanhedrin 19b:6](https://torahapp.org/share/book/Sanhedrin/r/19b:6)

מַאי קִידּוּשֵׁי טָעוּת? דִּכְתִיב: ״וְהָיָה הָאִישׁ אֲשֶׁר יַכֶּנּוּ יַעְשְׁרֶנּוּ הַמֶּלֶךְ עֹשֶׁר גָּדוֹל וְגוֹ׳״. אֲזַל קַטְלֵיהּ. אָמַר לוֹ: מִלְוָה אִית לָךְ גַּבַּאי, וְהַמְקַדֵּשׁ בְּמִלְוֶה אֵינָהּ מְקוּדֶּשֶׁת.

**William Davidson Edition - English:**
The Gemara asks: **What** caused the betrothal between David and Merab to be **a mistaken betrothal?** The Gemara responds: **As it is written** about Israel’s war against the Philistines and Goliath: **“And it shall be that the man who kills him, the king will enrich him with great riches** and will give him his daughter, and make his father’s house free in Israel” (I Samuel 17:25). David **went** and **killed** Goliath. King Saul **said to him: You have a loan** in **my** possession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. **And** the *halakha* is that with regard to **one who betroths** a woman **by** forgiving **a loan, she is not betrothed,** and therefore David’s betrothal of Merab did not take effect.


###### Sanhedrin 19b:7
[Sanhedrin 19b:7](https://torahapp.org/share/book/Sanhedrin/r/19b:7)

אֲזַל יַהֲבַהּ לְעַדְרִיאֵל, דִּכְתִיב: ״וַיְהִי בְּעֵת תֵּת אֶת מֵירַב בַּת שָׁאוּל לְדָוִד וְגוֹ׳״. אֲמַר לֵיהּ: אִי בָּעֵית דְּאֶתֵּן לָךְ מִיכַל, זִיל אַיְיתִי לִי מֵאָה עׇרְלוֹת פְּלִשְׁתִּים. אֲזַל אַיְיתִי לֵיהּ. אֲמַר לֵיהּ: מִלְוָה וּפְרוּטָה אִית לָךְ גַּבַּאי.

**William Davidson Edition - English:**
Saul **went** and **gave** Merab **to Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David,** that she was given to Adriel the Meholathite as a wife” (I Samuel 18:19). Saul **said to** David: **If you want me to give you Michal, go bring me one hundred foreskins of the Philistines** (see I Samuel 18:25–27). David **went** and **brought** Saul two hundred foreskins. Saul **said to him:** Even though you brought the foreskins, the betrothal is not valid, as **you,** David, **have a loan and** one ***peruta*** in **my** possession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.


###### Sanhedrin 19b:8
[Sanhedrin 19b:8](https://torahapp.org/share/book/Sanhedrin/r/19b:8)

שָׁאוּל סְבַר: מִלְוָה וּפְרוּטָה – דַּעְתֵּיהּ אַמִּלְוָה, וְדָוִד סְבַר: מִלְוָה וּפְרוּטָה – דַּעְתֵּיהּ אַפְּרוּטָה.

**William Davidson Edition - English:**
Saul and David had a halakhic dispute on this point: **Saul reasoned** that in the case of one who betroths a woman **by** forgiving **a loan and** giving her one ***peruta*, his mind** is focused **on the loan** and not on the additional *peruta*, and therefore the betrothal is not valid. **And David reasoned** that in the case of one who betroths a woman **by** forgiving **a loan and** giving her one ***peruta*, his mind** is focused **on the *peruta*** and therefore the betrothal is valid.


###### Sanhedrin 19b:9
[Sanhedrin 19b:9](https://torahapp.org/share/book/Sanhedrin/r/19b:9)

וְאִיבָּעֵית אֵימָא: דְּכוּלֵּי עָלְמָא מִלְוָה וּפְרוּטָה – דַּעְתֵּיהּ אַפְּרוּטָה. שָׁאוּל סְבַר: לָא חֲזוּ וְלָא מִידֵּי, וְדָוִד סְבַר: חֲזוֹ לְכַלְבֵי וְשׁוּנָּרֵי.

**William Davidson Edition - English:**
**And if you wish, say** instead: **Everyone** reasons that in the case of one who betroths a woman **by** forgiving **a loan and** giving her one ***peruta*, his mind** is focused **on the *peruta*. Saul reasoned** that foreskins of Philistines **are not fit for any** purpose and as such are worth not even one *peruta*, and that consequently the betrothal did not take effect. **And David reasoned** that **they are fit for dogs and cats** as food and as such are worth at least one *peruta*, and therefore the betrothal takes effect.


###### Sanhedrin 19b:10
[Sanhedrin 19b:10](https://torahapp.org/share/book/Sanhedrin/r/19b:10)

וְרַבִּי יוֹסֵי, הַאי ״תְּנָה אֶת אִשְׁתִּי אֶת מִיכַל״ מַאי דָּרֵישׁ בֵּיהּ? רַבִּי יוֹסֵי לְטַעְמֵיהּ, דְּתַנְיָא: רַבִּי יוֹסֵי הָיָה דּוֹרֵשׁ מִקְרָאוֹת מְעוֹרָבִין.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **Rabbi Yosei,** who explains that David married Michal after the death of Merab, with regard to **this** verse: **“Deliver me my wife Michal”** (II Samuel 3:14), **what** does he **derive from it?** The Gemara answers: **Rabbi Yosei** conforms **to his** standard line of **reasoning, as it is taught** in a *baraita* (*Tosefta*, *Sota* 11:8): **Rabbi Yosei would derive** meaning from **mixed verses** that seem contradictory.


###### Sanhedrin 19b:11
[Sanhedrin 19b:11](https://torahapp.org/share/book/Sanhedrin/r/19b:11)

כְּתִיב: ״וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה בַת אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת אַרְמֹנִי וְאֶת מְפִיבֹשֶׁת וְאֶת חֲמֵשֶׁת בְּנֵי מִיכַל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל הַמְּחֹלָתִי וְגוֹ׳״. וְכִי לְעַדְרִיאֵל נִתְּנָה? וַהֲלֹא לְפַלְטִי בֶּן לַיִשׁ נִתְּנָה! דִּכְתִיב: ״וְשָׁאוּל נָתַן אֶת מִיכַל בִּתּוֹ אֵשֶׁת דָּוִד לְפַלְטִי בֶן לַיִשׁ וְגוֹ׳״.

**William Davidson Edition - English:**
The *Tosefta* continues. **It is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal,** daughter of Saul, **whom she bore to Adriel,** son of Barzillai **the Meholathite”** (II Samuel 21:8). **But did** Saul **give** Michal **to Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish”** (I Samuel 25:44)?


###### Sanhedrin 19b:12
[Sanhedrin 19b:12](https://torahapp.org/share/book/Sanhedrin/r/19b:12)

אֶלָּא מַקִּישׁ קִידּוּשֵׁי מֵירַב לְעַדְרִיאֵל לְקִידּוּשֵׁי מִיכַל לְפַלְטִי: מָה קִידּוּשֵׁי מִיכַל לְפַלְטִי – בַּעֲבֵירָה, אַף קִידּוּשֵׁי מֵירַב לְעַדְרִיאֵל – בַּעֲבֵירָה.

**William Davidson Edition - English:**
The *Tosefta* continues: The first verse does not mean, then, that Michal married Adriel. **Rather,** the verse **compares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Palti** was effected **in transgression,** according to all opinions, since she was already married to David, **so, too, Merab’s betrothal to Adriel** was effected **in transgression,** since according to *halakha* she was betrothed to David.


###### Sanhedrin 19b:13
[Sanhedrin 19b:13](https://torahapp.org/share/book/Sanhedrin/r/19b:13)

וְרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה נָמֵי, הָכְתִיב: ״אֶת חֲמֵשֶׁת בְּנֵי מִיכַל בַּת שָׁאוּל״? אָמַר לְךָ רַבִּי יְהוֹשֻׁעַ: וְכִי מִיכַל יָלְדָה? וַהֲלֹא מֵירַב יָלְדָה! מֵירַב יָלְדָה וּמִיכַל גִּידְּלָה, לְפִיכָךְ נִקְרְאוּ עַל שְׁמָהּ. לְלַמֶּדְךָ שֶׁכׇּל הַמְגַדֵּל יָתוֹם בְּתוֹךְ בֵּיתוֹ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ יְלָדוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **Rabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul,** whom she bore to Adriel” (II Samuel 21:8). **Rabbi Yehoshua** ben Korḥa could have **said to you** to understand it this way: **And did Michal give birth** to these children? **But didn’t Merab give birth** to them for Adriel? Rather, **Merab gave birth** to them and died, **and Michal raised** them in her house. **Therefore,** the children **were called by her name, to teach you that** with regard to **anyone who raises an orphan in his house, the verse ascribes him** credit **as if he gave birth to him.**


###### Sanhedrin 19b:14
[Sanhedrin 19b:14](https://torahapp.org/share/book/Sanhedrin/r/19b:14)

(חֲנִינָא קָרָא יוֹחָנָן וְאִשְׁתּוֹ אֶלְעָזָר וּגְאוּלָּה וּשְׁמוּאֵל בְּלִימּוּדוֹ סִימָן.) רַבִּי חֲנִינָא אוֹמֵר, מֵהָכָא: ״וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר יוּלַּד בֵּן לְנׇעֳמִי״. וְכִי נָעֳמִי יָלְדָה? וַהֲלֹא רוּת יָלְדָה! אֶלָּא רוּת יָלְדָה וְנׇעֳמִי גִּידְּלָה, לְפִיכָךְ נִקְרָא עַל שְׁמָהּ.

**William Davidson Edition - English:**
The Gemara presents **a mnemonic** for the following discussion: **Ḥanina called; Yoḥanan and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says:** Proof for the aforementioned statement can be derived **from here: “And the neighbors gave him a name, saying: There is a son born to Naomi”** (Ruth 4:17). **And did Naomi give birth** to the son? **But didn’t Ruth give birth** to him? **Rather, Ruth gave birth and Naomi raised** him. **Therefore, he was called by her name:** “A son born to Naomi.”


###### Sanhedrin 19b:15
[Sanhedrin 19b:15](https://torahapp.org/share/book/Sanhedrin/r/19b:15)

רַבִּי יוֹחָנָן אָמַר, מֵהָכָא: ״וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת יֶרֶד אֲבִי גְדוֹר וְגוֹ׳ וְאֵלֶּה בְּנֵי בִּתְיָה בַת פַּרְעֹה אֲשֶׁר לָקַח (לוֹ) מָרֶד״. מָרֶד זֶה כָּלֵב, וְלָמָּה נִקְרָא שְׁמוֹ מֶרֶד? שֶׁמָּרַד בַּעֲצַת מְרַגְּלִים. וְכִי בִּתְיָה יָלְדָה? וַהֲלֹא יוֹכֶבֶד יָלְדָה! אֶלָּא יוֹכֶבֶד יָלְדָה וּבִתְיָה גִּידְּלָה, לְפִיכָךְ נִקְרָא עַל שְׁמָהּ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says:** Proof for the aforementioned statement can be derived **from here: “And his wife Hajehudijah gave birth to Jered the father of Gedor,** and Heber the father of Soco, and Jekuthiel the father of Zanoah, **and these are the sons of Bithiah, daughter of Pharaoh, whom Mered took”** (I Chronicles 4:18). **Mered is Caleb, and why was his name called Mered? Because he rebelled [*marad*] against the counsel of the spies.** And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. **And did Bithiah give birth** to Moses? **But didn’t Jochebed give birth** to him? **Rather, Jochebed gave birth** to him **and Bithiah raised** him. **Therefore, he was called by her name** as though she had given birth to him.


###### Sanhedrin 19b:16
[Sanhedrin 19b:16](https://torahapp.org/share/book/Sanhedrin/r/19b:16)

רַבִּי אֶלְעָזָר אָמַר, מֵהָכָא: ״גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי יַעֲקֹב וְיוֹסֵף סֶלָה״. וְכִי יוֹסֵף יָלַד? וַהֲלֹא יַעֲקֹב יָלַד! אֶלָּא, יַעֲקֹב יָלַד וְיוֹסֵף כִּילְכֵּל, לְפִיכָךְ נִקְרְאוּ עַל שְׁמוֹ.

**William Davidson Edition - English:**
**Rabbi Elazar says:** Proof for the aforementioned statement can be derived **from here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah”** (Psalms 77:16). **And did Joseph sire** all of the children of Israel? **But didn’t Jacob sire them? Rather, Jacob sired** them **and Joseph sustained** them financially. **Therefore, they were called by his name;** all of Israel were called the children of Joseph.


###### Sanhedrin 19b:17
[Sanhedrin 19b:17](https://torahapp.org/share/book/Sanhedrin/r/19b:17)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הַמְלַמֵּד בֶּן חֲבֵירוֹ תּוֹרָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ יְלָדוֹ, שֶׁנֶּאֱמַר: ״וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה״, וּכְתִיב: ״וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן״. לוֹמַר לָךְ: אַהֲרֹן יָלַד וּמֹשֶׁה לִימֵּד, לְפִיכָךְ נִקְרְאוּ עַל שְׁמוֹ.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says: Anyone who teaches another** person’s **son Torah, the verse ascribes him** credit **as if he sired him, as it is stated: “Now these are the generations of Aaron and Moses”** (Numbers 3:1), **and it is written** immediately afterward: **“And these are the names of the sons of Aaron:** Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves **to say to you** that **Aaron sired** his children, **but Moses taught** them Torah. **Therefore,** the children **were** also **called by his name.**


###### Sanhedrin 19b:18
[Sanhedrin 19b:18](https://torahapp.org/share/book/Sanhedrin/r/19b:18)

״לָכֵן כֹּה אָמַר ה׳ אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם״, וְכִי הֵיכָן מָצִינוּ בְּיַעֲקֹב שֶׁפְּדָאוֹ לְאַבְרָהָם? אָמַר רַב יְהוּדָה: שֶׁפְּדָאוֹ מִצַּעַר גִּידּוּל בָּנִים. וְהַיְינוּ דִּכְתִיב: ״לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְגוֹ׳״, ״לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב״ – מֵאָבִיו, ״וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ״ – מֵאֲבִי אָבִיו.

**William Davidson Edition - English:**
The Gemara cites another derivation connected to child-rearing: **“Therefore, so says the Lord to the house of Jacob, who redeemed Abraham;** Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). **But where have we found** any indication **about Jacob that he redeemed Abraham? Rav Yehuda says:** It means **that he redeemed him from the suffering of raising children,** in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. **And this is as it is written: “Jacob shall not now be ashamed,** neither shall his face now wax pale,” meaning: **“Jacob shall not now be ashamed” before his father,** and **“neither shall his face now wax pale” before his father’s father,** since he took upon himself the role that they bore as well.


###### Sanhedrin 19b:19
[Sanhedrin 19b:19](https://torahapp.org/share/book/Sanhedrin/r/19b:19)

כְּתִיב ״פַּלְטִי״ וּכְתִיב ״פַּלְטִיאֵל״. אָמַר רַבִּי יוֹחָנָן: פַּלְטִי שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ פַּלְטִיאֵל? שֶׁפִּלְּטוֹ אֵל מִן הָעֲבֵירָה. מָה עָשָׂה? נָעַץ חֶרֶב בֵּינוֹ לְבֵינָהּ. אָמַר: כׇּל הָעוֹסֵק בְּדָבָר זֶה יִדָּקֵר בֶּחָרֶב (זֶה).

**William Davidson Edition - English:**
The Gemara cites a tradition with regard to Palti, son of Laish: **It is written** in one place **“Palti”** (I Samuel 25:44), **and it is written** in another place **“Paltiel”** (II Samuel 3:15). **Rabbi Yoḥanan says: Palti** was **his** real **name, and why was his name called Paltiel?** To teach **that God [*El* ] saved [*pelato*] him from the sin,** by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. **What did he do? He embedded a sword** in the bed **between him and her,** and **said: Anyone who engages in this matter,** i.e., sexual intercourse, **should be stabbed by this sword.**


###### Sanhedrin 19b:20
[Sanhedrin 19b:20](https://torahapp.org/share/book/Sanhedrin/r/19b:20)

וְהָכְתִיב: ״וַיֵּלֶךְ אִתָּהּ אִישָׁהּ״? שֶׁנַּעֲשָׂה לָהּ כְּאִישָׁהּ. וְהָכְתִיב: ״הָלוֹךְ וּבָכֹה״? עַל מִצְוָה דַּאֲזַיל מִינֵּיהּ. ״עַד בַּחֻרִים״, שֶׁנַּעֲשׂוּ שְׁנֵיהֶם כְּבַחוּרִים, שֶׁלֹּא טָעֲמוּ טַעַם בִּיאָה.

**William Davidson Edition - English:**
The Gemara challenges this: **But isn’t it written: “And her husband went with her,** weeping as he went, and followed her to Bahurim” (II Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means **that he became like a husband for her** through his affection and concern for her. The Gemara counters: **But isn’t it written** in that very verse: **“weeping as he went”?** If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping **about the mitzva that left him,** as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went **“to Bahurim,”** meaning **that they both became like young men [*baḥurim*]** in **that they did not taste sexual intercourse** at all.


###### Sanhedrin 19b:21
[Sanhedrin 19b:21](https://torahapp.org/share/book/Sanhedrin/r/19b:21)

אָמַר רַבִּי יוֹחָנָן: תּוֹקְפּוֹ שֶׁל יוֹסֵף – עִנְוְותָנוּתוֹ שֶׁל בּוֹעַז, תּוֹקְפּוֹ שֶׁל בּוֹעַז – עִנְוְותָנוּתוֹ שֶׁל פַּלְטִי בֶּן לַיִשׁ. תּוֹקְפּוֹ שֶׁל יוֹסֵף – עִנְוְותָנוּתוֹ שֶׁל בּוֹעַז, דִּכְתִיב: ״וַיְהִי בַּחֲצִי הַלַּיְלָה וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת״. מַאי ״וַיִּלָּפֵת״? אָמַר רַב: שֶׁנַּעֲשָׂה בְּשָׂרוֹ כְּרָאשֵׁי לְפָתוֹת.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Joseph’s power** is the **humility of Boaz,** as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, **Boaz’s power** is the **humility of Palti, son of Laish,** as Palti’s capacity for restraint was greater still. **Joseph’s power** is the **humility of Boaz, as it is written** about Boaz: **“And it came to pass at midnight that the man was startled and turned himself,** and behold, a woman lay at his feet” (Ruth 3:8). **What** is the meaning of **“and turned himself [*vayyilafet*]”? Rav says:** The meaning is **that his flesh became like the heads of turnips [*lefatot*],** his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married.