what did not belong to it—Potiphar's wife—as reported in . The Gemara asked whether the words in , "And Eleazar Aaron's son took him one of the daughters of Putiel to wife" did not convey that Eleazar's son Phinehas descended from Jethro, who fattened (piteim) calves for idol worship. The Gemara then provided an alternative explanation: could mean that Phinehas descended from Joseph, who conquered (pitpeit) his passions (resisting Potiphar's wife, as reported in ). But the Gemara asked, did not the tribes sneer at Phinehas and (as reported in Babylonian Talmud Sanhedrin 82b and Sotah 43a) question how a youth (Phinehas) whose mother's father crammed calves for idol-worship could kill the head of a tribe in Israel (Zimri, Prince of Simeon, as reported in ). The Gemara explained that the real explanation was that Phinehas descended from both Joseph and Jethro. If Phinehas's mother's father descended from Joseph, then Phinehas's mother's mother descended from Jethro. And if Phinehas's mother's father descended from Jethro, then Phinehas's mother's mother descended from Joseph. The Gemara explained that implies this dual explanation of "Putiel" when it says, "of the daughters of Putiel," because the plural "daughters" implies two lines of ancestry (from both Joseph and Jethro). The Mekhilta of Rabbi Ishmael cited for the proposition that whenever Israel is enslaved, the Divine Presence (, Shechinah) is enslaved with them, as says, “In all their affliction He was afflicted.” The Mekhilta of Rabbi Ishmael taught that God shares the affliction of not only the community, but also of the individual, as says, “He shall call upon Me, and I will answer him; I will be with him in trouble.” The Mekhilta of Rabbi Ishmael noted that says, “And Joseph’s master took him,” and is immediately followed by , “But the Lord was with Joseph.” A Midrash cited the words of , “And gave His grace in the sight of the keeper,” as an application to Joseph of the Priestly Blessing of , “The Lord . . . be gracious to you.” God imparted of God's grace to Joseph wherever Joseph went. The Rabbis of the Midrash debated whether the report of , “And the Lord was (, vayehi) with Joseph,” signified an occurrence of trouble or joy. Rabbi Simeon ben Abba said in the name of Rabbi Johanan that wherever the word "and it came to pass" (, vayehi) occurs, it signifies the occurrence