The Legends of the Jews Volume I Part 15

JACOB THE BIRTH OF ESAU AND JACOB THE FAVORITE OF ABRAHAM THE SALE OF THE BIRTHRIGHT ISAAC WITH THE PHILISTINES ISAAC BLESSES JACOB ESAU'S TRUE CHARACTER REVEALED JACOB LEAVES HIS FATHER'S HOUSE JACOB PURSUED BY ELIPHAZ AND ESAU THE DAY OF MIRACLES JACOB WITH LABAN THE MARRIAGE OF JACOB THE BIRTH OF JACOB'S CHILDREN JACOB FLEES BEFORE LABAN THE COVENANT WITH LABAN JACOB AND ESAU PREPARE TO MEET JACOB WRESTLES WITH THE ANGEL THE MEETING BETWEEN ESAU AND JACOB THE OUTRAGE AT SHECHEM A WAR FRUSTRATED THE WAR WITH THE NINEVITES THE WAR WITH THE AMORITES ISAAC BLESSES LEVI AND JUDAH JOY AND SORROW IN THE HOUSE OF JACOB ESAU'S CAMPAIGN AGAINST JACOB THE DESCENDANTS OF ESAU

VI

JACOB

THE BIRTH OF ESAU AND JACOB

Isaac was the counterpart of his father in body and soul. He resembled him in every particular-"in beauty, wisdom, strength, wealth, and n.o.ble deeds."[1] It was, therefore, as great an honor for Isaac to be called the son of his father as for Abraham to be called the father of his son, and though Abraham was the progenitor of thirty nations, he is always designated as the father of Isaac.[2]

Despite his many excellent qualities, Isaac married late in life. G.o.d permitted him to meet the wife suitable to him only after he had successfully disproved the mocking charges of Ishmael, who was in the habit of taunting him with having been circ.u.mcised at the early age of eight days, while Ishmael had submitted himself voluntarily to the operation when he was thirteen years old. For this reason G.o.d demanded Isaac as a sacrifice when he had attained to full manhood, at the age of thirty-seven, and Isaac was ready to give up his life. Ishmael's jibes were thus robbed of their sting, and Isaac was permitted to marry. But another delay occurred before his marriage could take place. Directly after the sacrifice on Mount Moriah, his mother died, and he mourned her for three years.[3] Finally he married Rebekah, who was then a maiden of fourteen.[4]

Rebekah was "a rose between thorns." Her father was the Aramean Bethuel, and her brother was Laban, but she did not walk in their ways.[5] Her piety was equal to Isaac's.[6] Nevertheless their marriage was not entirely happy, for they lived together no less than twenty years without begetting children.[7] Rebekah besought her husband to entreat G.o.d for the gift of children, as his father Abraham had done. At first Isaac would not do her bidding. G.o.d had promised Abraham a numerous progeny, and he thought their childlessness was probably Rebekah's fault, and it was her duty to supplicate G.o.d, and not his. But Rebekah would not desist, and husband and wife repaired to Mount Moriah together to pray to G.o.d there. And Isaac said: "O Lord G.o.d of heaven and earth, whose goodness and mercies fill the earth, Thou who didst take my father from his father's house and from his birthplace, and didst bring him unto this land, and didst say unto him, To thee and thy seed will I give the land, and didst promise him and declare unto him, I will multiply thy seed as the stars of heaven and as the sand of the sea, now may Thy words be verified which Thou didst speak unto my father. For Thou art the Lord our G.o.d, our eyes are toward Thee, to give us seed of men as Thou didst promise us, for Thou art the Lord our G.o.d, and our eyes are upon Thee."[8] Isaac prayed furthermore that all children destined for him might be born unto him from this pious wife of his, and Rebekah made the same pet.i.tion regarding her husband Isaac and the children destined for her.

Their united prayer was heard.[9] Yet it was chiefly for the sake of Isaac that G.o.d gave them children. It is true, Rebekah's piety equalled her husband's, but the prayer of a pious man who is the son of a pious man is far more efficacious than the prayer of one who, though pious himself, is descended from a G.o.dless father.

The prayer wrought a great miracle, for Isaac's physique was such that he could not have been expected to beget children, and equally it was not in the course of nature that Rebekah should bear children.[10]

When Rebekah had been pregnant seven months,[11] she began to wish that the curse of childlessness had not been removed from her.[12] She suffered torturous pain, because her twin sons began their lifelong quarrels in her womb. They strove to kill each other. If Rebekah walked in the vicinity of a temple erected to idols, Esau moved in her body, and if she pa.s.sed a synagogue or a Bet ha-Midrash, Jacob essayed to break forth from her womb.[13] The quarrels of the children turned upon such differences as these. Esau would insist that there was no life except the earthly life of material pleasures, and Jacob would reply: "My brother, there are two worlds before us, this world and the world to come. In this world, men eat and drink, and traffic and marry, and bring up sons and daughters, but all this does not take place in the world to come. If it please thee, do thou take this world, and I will take the other."[14] Esau had Samael as his ally, who desired to slay Jacob in his mother's womb. But the archangel Michael hastened to Jacob's aid. He tried to burn Samael, and the Lord saw it was necessary to const.i.tute a heavenly court for the purpose of arbitrating the case of Michael and Samael.[15] Even the quarrel between the two brothers regarding the birthright had its beginning before they emerged from the womb of their mother. Each desired to be the first to come into the world. It was only when Esau threatened to carry his point at the expense of his mother's life that Jacob gave way.[16]

Rebekah asked other women whether they, too, had suffered such pain during their pregnancy, and when they told her they had not heard of a case like hers, except the pregnancy of Nimrod's mother, she betook herself to Mount Moriah, whereon Shem and Eber had their Bet ha-Midrash. She requested them as well as Abraham to inquire of G.o.d what the cause of her dire suffering was.[17] And Shem replied: "My daughter, I confide a secret to thee. See to it that none finds it out. Two nations are in thy womb, and how should thy body contain them, seeing that the whole world will not be large enough for them to exist in it together peaceably? Two nations they are, each owning a world of its own, the one the Torah, the other sin. From the one will spring Solomon, the builder of the Temple, from the other Vespasian, the destroyer thereof. These two are what are needed to raise the number of nations to seventy. They will never be in the same estate. Esau will vaunt lords, while Jacob will bring forth prophets, and if Esau has princes, Jacob will have kings.[18] They, Israel and Rome, are the two nations destined to be hated by all the world.[19] One will exceed the other in strength. First Esau will subjugate the whole world, but in the end Jacob will rule over all.[20] The older of the two will serve the younger, provided this one is pure of heart, otherwise the younger will be enslaved by the older."[21]

The circ.u.mstances connected with the birth of her twin sons were as remarkable as those during the period of Rebekah's pregnancy. Esau was the first to see the light, and with him all impurity came from the womb;[22] Jacob was born clean and sweet of body. Esau was brought forth with hair, beard, and teeth, both front and back,[23] and he was blood-red, a sign of his future sanguinary nature.[24] On account of his ruddy appearance he remained uncirc.u.mcised. Isaac, his father, feared that it was due to poor circulation of the blood, and he hesitated to perform the circ.u.mcision. He decided to wait until Esau should attain his thirteenth year, the age at which Ishmael had received the sign of the covenant. But when Esau grew up, he refused to give heed to his father's wish, and so he was left uncirc.u.mcised.[25] The opposite of his brother in this as in all respects, Jacob was born with the sign of the covenant upon his body, a rare distinction.[26] But Esau also bore a mark upon him at birth, the figure of a serpent, the symbol of all that is wicked and hated of G.o.d.[27]

The names conferred upon the brothers are pregnant with meaning. The older was called Esau, because he was 'Asui, fully developed when he was born, and the name of the younger was given to him by G.o.d, to point to some important events in the future of Israel by the numerical value of each letter. The first letter in Ya'akob, Yod, with the value of ten, stands for the decalogue; the second, 'Ayin, equal to seventy, for the seventy elders, the leaders of Israel; the third, Kof, a hundred, for the Temple, a hundred ells in height; and the last, Bet, for the two tables of stone.[28]

THE FAVORITE OF ABRAHAM

While Esau and Jacob were little, their characters could not be judged properly. They were like the myrtle and the thorn-bush, which look alike in the early stages of their growth. After they have attained full size, the myrtle is known by its fragrance, and the thorn-bush by its thorns.

In their childhood, both brothers went to school, but when they reached their thirteenth year, and were of age, their ways parted. Jacob continued his studies in the Bet ha Midrash of Shem and Eber, and Esau abandoned himself to idolatry and an immoral life.[29] Both were hunters of men, Esau tried to capture them in order to turn them away from G.o.d, and Jacob, to turn them toward G.o.d.[30] In spite of his impious deeds, Esau possessed the art of winning his father's love. His hypocritical conduct made Isaac believe that his first-born son was extremely pious. "Father," he would ask Isaac, "what is the t.i.the on straw and salt?" The question made him appear G.o.d-fearing in the eyes of his father, because these two products are the very ones that are exempt from t.i.thing.[31] Isaac failed to notice, too, that his older son gave him forbidden food to eat. What he took for the flesh of young goats was dog's meat.[32]

Rebekah was more clear-sighted. She knew her sons as they really were, and therefore her love for Jacob was exceeding great. The oftener she heard his voice, the deeper grew her affection for him.[33] Abraham agreed with her. He also loved his grandson Jacob, for he knew that in him his name and his seed would be called. And he said unto Rebekah, "My daughter, watch over my son Jacob, for he shall be in my stead on the earth and for a blessing in the midst of the children of men, and for the glory of the whole seed of Shem." Having admonished Rebekah thus to keep guard over Jacob, who was destined to be the bearer of the blessing given to Abraham by G.o.d, he called for his grandson, and in the presence of Rebekah he blessed him, and said: "Jacob, my beloved son, whom my soul loveth, may G.o.d bless thee from above the firmament, and may He give thee all the blessing wherewith He blessed Adam, and Enoch, and Noah, and Shem, and all the things of which He told me, and all the things which He promised to give me may He cause to cleave to thee and to thy seed forever, according to the days of the heavens above the earth. And the spirit of Mastema shall not rule over thee or over thy seed, to turn thee from the Lord, who is thy G.o.d from henceforth and forever. And may the Lord G.o.d be a father to thee, and mayest thou be His first-born son, and may He be a father to thy people always. Go in peace, my son."[34]

And Abraham had good reason to be particularly fond of Jacob, for it was due to the merits of his grandson that he had been rescued from the fiery furnace.[35]

Isaac and Rebekah, knowing of Abraham's love for their young son, sent their father a meal by Jacob on the last Feast of Pentecost which Abraham was permitted to celebrate on earth, that he might eat and bless the Creator of all things before he died. Abraham knew that his end was approaching, and he thanked the Lord for all the good He had granted him during the days of his life, and blessed Jacob and bade him walk in the ways of the Lord, and especially he was not to marry a daughter of the Canaanites. Then Abraham prepared for death. He placed two of Jacob's fingers upon his eyes, and thus holding them closed he fell into his eternal sleep, while Jacob lay beside him on the bed. The lad did not know of his grandfather's death, until he called him, on awakening next morning, "Father, father," and received no answer.[36]

THE SALE OF THE BIRTHRIGHT

Though Abraham reached a good old age, beyond the limit of years vouchsafed later generations, he yet died five years before his allotted time. The intention was to let him live to be one hundred and eighty years old, the same age as Isaac's at his death, but on account of Esau G.o.d brought his life to an abrupt close. For some time Esau had been pursuing his evil inclinations in secret. Finally he dropped his mask, and on the day of Abraham's death he was guilty of five crimes: he ravished a betrothed maiden, committed murder, doubted the resurrection of the dead, scorned the birthright, and denied G.o.d. Then the Lord said: "I promised Abraham that he should go to his fathers in peace. Can I now permit him to be a witness of his grandson's rebellion against G.o.d, his violation of the laws of chast.i.ty, and his shedding of blood? It is better for him to die now in peace."[37]

The men slain by Esau on this day were Nimrod and two of his adjutants. A long-standing feud had existed between Esau and Nimrod, because the mighty hunter before the Lord was jealous of Esau, who also devoted himself a.s.siduously to the chase. Once when he was hunting it happened that Nimrod was separated from his people, only two men were with him. Esau, who lay in ambush, noticed his isolation, and waited until he should pa.s.s his covert. Then he threw himself upon Nimrod suddenly, and felled him and his two companions, who hastened to his succor. The outcries of the latter brought the attendants of Nimrod to the spot where he lay dead, but not before Esau had stripped him of his garments, and fled to the city with them.[38]

These garments of Nimrod had an extraordinary effect upon cattle, beasts, and birds. Of their own accord they would come and prostrate themselves before him who was arrayed in them. Thus Nimrod and Esau after him were able to rule over men and beasts.[39]

After slaying Nimrod, Esau hastened cityward in great fear of his victim's followers. Tired and exhausted he arrived at home to find Jacob busy preparing a dish of lentils. Numerous male and female slaves were in Isaac's household. Nevertheless Jacob was so simple and modest in his demeanor that, if he came home late from the Bet ha-Midrash, he would disturb none to prepare his meal, but would do it himself.[40] On this occasion he was cooking lentils for his father, to serve to him as his mourner's meal after the death of Abraham. Adam and Eve had eaten lentils after the murder of Abel, and so had the parents of Haran, when he perished in the fiery furnace. The reason they are used for the mourner's meal is that the round lentil symbolizes death: as the lentil rolls, so death, sorrow, and mourning constantly roll about among men, from one to the other.[41]

Esau accosted Jacob thus, "Why art thou preparing lentils?"

Jacob: "Because our grandfather pa.s.sed away; they shall be a sign of my grief and mourning, that he may love me in the days to come."

Esau: "Thou fool! Dost thou really think it possible that man should come to life again after he has been dead and has mouldered in the grave?"[42] He continued to taunt Jacob. "Why dost thou give thyself so much trouble?" he said. "Lift up thine eyes, and thou wilt see that all men eat whatever comes to hand-fish, creeping and crawling creatures, swine's flesh, and all sorts of things like these, and thou vexest thyself about a dish of lentils."

Jacob: "If we act like other men, what shall we do on the day of the Lord, the day on which the pious will receive their reward, when a herald will proclaim: Where is He that weigheth the deeds of men, where is He that counteth?"

Esau: "Is there a future world? Or will the dead be called back to life? If it were so, why hath not Adam returned? Hast thou heard that Noah, through whom the world was raised anew, hath reappeared? Yea, Abraham, the friend of G.o.d, more beloved of Him than any man, hath he come to life again?"

Jacob: "If thou art of opinion that there is no future world, and that the dead do not rise to new life, then why dost thou want thy birthright? Sell it to me, now, while it is yet possible to do so. Once the Torah is revealed, it cannot be done. Verily, there is a future world, in which the righteous receive their reward. I tell thee this, lest thou say later I deceived thee."[43]

Jacob was little concerned about the double share of the inheritance that went with the birthright. What he thought of was the priestly service, which was the prerogative of the first-born in ancient times, and Jacob was loth to have his impious brother Esau play the priest, he who despised all Divine service.[44]

The scorn manifested by Esau for the resurrection of the dead he felt also for the promise of G.o.d to give the Holy Land to the seed of Abraham. He did not believe in it, and therefore he was willing to cede his birthright and the blessing attached thereto in exchange for a mess of pottage.[45] In addition, Jacob paid him in coin,[46] and, besides, he gave him what was more than money, the wonderful sword of Methuselah, which Isaac had inherited from Abraham and bestowed upon Jacob.[47]

Esau made game of Jacob. He invited his a.s.sociates to feast at his brother's table, saying, "Know ye what I did to this Jacob? I ate his lentils, drank his wine, amused myself at his expense, and sold my birthright to him." All that Jacob replied was, "Eat and may it do thee good!" But the Lord said, "Thou despisest the birthright, therefore I shall make thee despised in all generations." And by way of punishment for denying G.o.d and the resurrection of the dead, the descendants of Esau were cut off from the world.[48]

As naught was holy to Esau, Jacob made him swear, concerning the birthright, by the life of their father, for he knew Esau's love for Isaac, that it was strong.[49] Nor did he fail to have a doc.u.ment made out, duly signed by witnesses, setting forth that Esau had sold him the birthright together with his claim upon a place in the Cave of Machpelah.[50]

Though no blame can attach to Jacob for all this, yet he secured the birthright from him by cunning, and therefore the descendants of Jacob had to serve the descendants of Esau.[51]

ISAAC WITH THE PHILISTINES

The life of Isaac was a faithful reflex of the life of his father. Abraham had to leave his birthplace; so also Isaac. Abraham was exposed to the risk of losing his wife; so also Isaac. The Philistines were envious of Abraham; so also of Isaac. Abraham long remained childless; so also Isaac. Abraham begot one pious son and one wicked son; so also Isaac. And, finally, as in the time of Abraham, so also in the time of Isaac, a famine came upon the land.[52]

At first Isaac intended to follow the example of his father and remove to Egypt, but G.o.d appeared unto him, and spake: "Thou art a perfect sacrifice, without a blemish, and as a burnt offering is made unfit if it is taken outside of the sanctuary, so thou wouldst be profaned if thou shouldst happen outside of the Holy Land. Remain in the land, and endeavor to cultivate it. In this land dwells the Shekinah, and in days to come I will give unto thy children the realms possessed by mighty rulers, first a part thereof, and the whole in the Messianic time."[53]

Isaac obeyed the command of G.o.d, and he settled in Gerar. When he noticed that the inhabitants of the place began to have designs upon his wife, he followed the example of Abraham, and pretended she was his sister.[54] The report of Rebekah's beauty reached the king himself, but he was mindful of the great danger to which he had once exposed himself on a similar occasion, and he left Isaac and his wife unmolested.[55] After they had been in Gerar for three months, Abimelech noticed that the manner of Isaac, who lived in the outer court of the royal palace, was that of a husband toward Rebekah.[56] He called him to account, saying, "It might have happened to the king himself to take the woman thou didst call thy sister."[57] Indeed, Isaac lay under the suspicion of having illicit intercourse with Rebekah, for at first the people of the place would not believe that she was his wife. When Isaac persisted in his statement,[58] Abimelech sent his grandees for them, ordered them to be arrayed in royal vestments, and had it proclaimed before them, as they rode through the city: "These two are man and wife. He that toucheth this man or his wife shall surely be put to death."

Thereafter the king invited Isaac to settle in his domains, and he a.s.signed fields and vineyards to him for cultivation, the best the land afforded.[59] But Isaac was not self-interested. The t.i.the of all he possessed he gave to the poor of Gerar. Thus he was the first to introduce the law of t.i.thing for the poor, as his father Abraham had been the first to separate the priests' portion from his fortune.[60] Isaac was rewarded by abundant harvests; the land yielded a hundred times more than was expected, though the soil was barren and the year unfruitful. He grew so rich that people wished to have "the dung from Isaac's she-mules rather than Abimelech's gold and silver."[61] But his wealth called forth the envy of the Philistines, for it is characteristic of the wicked that they begrudge their fellow-men the good, and rejoice when they see evil descend upon them, and envy brings hatred in its wake, and so the Philistines first envied Isaac, and then hated him. In their enmity toward him, they stopped the wells which Abraham had had his servants dig. Thus they broke their covenant with Abraham and were faithless, and they have only themselves to blame if they were exterminated later on by the Israelites.

Isaac departed from Gerar, and began to dig again the wells of water which they had digged in the days of Abraham his father, and which the Philistines had stopped. His reverence for his father was so great that he even restored the names by which Abraham had called the wells. To reward him for his filial respect, the Lord left the name of Isaac unchanged, while his father and his son had to submit to new names.[62]

After four attempts to secure water, Isaac was successful; he found the well of water that followed the Patriarchs. Abraham had obtained it after three diggings. Hence the name of the well, Beer-sheba, "the well of seven diggings," the same well that will supply water to Jerusalem and its environs in the Messianic time.[63]

Isaac's success with his wells but served to increase the envy of the Philistines, for he had come upon water in a most unlikely spot and, besides, in a year of drouth. But "the Lord fulfils the desire of them that fear Him." As Isaac executed the will of his Creator, so G.o.d accomplished his desire.[64] And Abimelech, the king of Gerar, speedily came to see that G.o.d was on the side of Isaac, for, to chastise him for having instigated Isaac's removal from Gerar, his house was ravaged by robbers in the night, and he himself was stricken with leprosy.[65] The wells of the Philistines ran dry as soon as Isaac left Gerar, and also the trees failed to yield their fruit. None could be in doubt but that these things were the castigation for their unkindness.

Now Abimelech entreated his friends, especially the administrator of his kingdom, to accompany him to Isaac and help him win back his friends.h.i.+p.[66] Abimelech and the Philistines spake thus to Isaac: "We have convinced ourselves that the Shekinah is with thee, and therefore we desire thee to renew the covenant which thy father made with us, that thou wilt do us no hurt, as we also did not touch thee." Isaac consented. It ill.u.s.trates the character of the Philistines strikingly that they took credit unto themselves for having done him no hurt. It shows that they would have been glad to inflict harm upon him, for "the soul of the wicked desireth evil."

The place in which the covenant was made between Isaac and the Philistines was called s.h.i.+b'ah, for two reasons, because an oath was "sworn" there, and as a memorial of the fact that even the heathen are bound to observe the "seven" Noachian laws.[67]

For all the wonders executed by G.o.d for Isaac, and all the good he enjoyed throughout his life, he is indebted to the merits of his father. For his own merits he will be rewarded in future.[68] On the great day of judgment it will be Isaac who will redeem his descendants from Gehenna. On that day the Lord will speak to Abraham, "Thy children have sinned," and Abraham will make reply, "Then let them be wiped out, that Thy Name be sanctified." The Lord will turn to Jacob, thinking that he who had suffered so much in bringing his sons to manhood's estate would display more love for his posterity. But Jacob will give the same answer as Abraham. Then G.o.d will say: "The old have no understanding, and the young no counsel. I will now go to Isaac. Isaac," G.o.d will address him, "thy children have sinned," and Isaac will reply: "O Lord of the world, sayest Thou my children, and not THINE? When they stood at Mount Sinai and declared themselves ready to execute all Thy bidding before even they heard it, Thou didst call Israel 'My first-born,' and now they are MY children, and not THINE! Let us consider. The years of a man are seventy. From these twenty are to be deducted, for Thou inflictest no punishment upon those under twenty. Of the fifty years that are left, one-half are to be deducted for the nights pa.s.sed in sleep. There remain only twenty-five years, and these are to be diminished by twelve and a half, the time spent in praying, eating, and attending to other needs in life, during which men commit no sins. That leaves only twelve years and a half. If Thou wilt take these upon Thyself, well and good. If not, do Thou take one-half thereof, and I will take the other half." The descendants of Isaac will then say, "Verily, thou art our true father!" But he will point to G.o.d, and admonish them, "Nay, give not your praises to me, but to G.o.d alone," and Israel, with eyes directed heavenward, will say, "Thou, O Lord, art our Father; our Redeemer from everlasting is Thy name."[69]

It was Isaac, or, as he is sometimes called, Elihu the son of Barachel, who revealed the wonderful mysteries of nature in his arguments with Job.[70]

At the end of the years of famine, G.o.d appeared unto Isaac, and bade him return to Canaan. Isaac did as he was commanded, and he settled in Hebron. At this time he sent his younger son Jacob to the Bet ha-Midrash of Shem and Eber, to study the law of the Lord. Jacob remained there thirty-two years. As for Esau, he refused to learn, and he remained in the house of his father. The chase was his only occupation, and as he pursued beasts, so he pursued men, seeking to capture them with cunning and deceit.

On one of his hunting expeditions, Esau came to Mount Seir, where he became acquainted with Judith, of the family of Ham, and he took her unto himself as his wife, and brought her to his father at Hebron.

Ten years later, when Shem his teacher died, Jacob returned home, at the age of fifty. Another six years pa.s.sed, and Rebekah received the joyful news that her sister-in-law 'Adinah, the wife of Laban, who, like all the women of his house, had been childless until then, had given birth to twin daughters, Leah and Rachel.[71] Rebekah, weary of her life on account of the woman chosen by her older son, exhorted Jacob not to marry one of the daughters of Canaan, but a maiden of the family of Abraham. He a.s.sured his mother that the words of Abraham, bidding him to marry no woman of the Canaanites, were graven upon his memory, and for this reason he was still unmarried, though he had attained the age of sixty-two, and Esau had been urging him for twenty-two years past to follow his example and wed a daughter of the people of the land in which they lived. He had heard that his uncle Laban had daughters, and he was resolved to choose one of them as his wife. Deeply moved by the words of her son, Rebekah thanked him and gave praise unto G.o.d with the words: "Blessed be the Lord G.o.d, and may His Holy Name be blessed for ever and ever, who hath given me Jacob as a pure son and a holy seed; for he is Thine, and Thine shall his seed be continually and throughout all the generations for evermore. Bless him, O Lord, and place in my mouth the blessing of righteousness, that I may bless him."