Part three in the series. And this time Jacob, who lived according to the Bible for 147 years and suffered most of them
introduction
According to the Bible Jacob lived 147 years and his life is divided into four periods. The period of his election - that he lived in Canaan, that he was in Haran, when he served Laban in order to obtain Rachel, his return to the Land and the descent to Egypt, where he lived the rest of his life for 17 years (Psalm 28)
Except for the story of receiving the birthright from the hands of Esau, the scriptures do not provide any details regarding his first days in Canaan. A major event that took place at the end of this period, during his journey to Haran, is the dream he dreamed in Bethel, in which angels appeared to him ascending and descending "on a ladder placed on the ground and its head in the sky" (Kh. 12) and in which God promises him about the future expected of his seed and he conditions it by saying that Jacob He will fulfill his words "for I will not leave you until I have done what I have spoken to you" (15 20). Although in this quote God addresses Abraham in the first person, there is no sense in the word I did which is said to come after the words "as long as you did" and it should be "as long as you did". It seems that there was a mistake here on the part of the copyists, a mistake that remained for generations. Jacob, when he woke up from his sleep, still under the impression of the goat of the dream, vowed to be faithful to God, but there is a condition here "And Jacob vowed to say, If Jehovah my God, stand by me and keep me in this way that I am going and give me bread to eat and clothes to wear and I will return to my father's house in peace and it was Jehovah Me to God" (21-XNUMX). Jacob's willingness to worship God is not sweeping, he will only follow this path if he does not suffer any harm.
Jacob in Beit Levan
When he arrived in Haran, the first figure from the family he meets is Rachel, the daughter of Laban. It was love at first sight. When Rachel learns that the person she is meeting is Jacob, she runs excitedly to her father and tells him about it. Laban receives Jacob warmly. Jacob stays there for a month and asks to marry Rachel, whom he fell in love with the moment he saw her for the first time. He is willing to pay a lot to marry her, and as the scripture indicates this, "And Jacob loved Rachel and said, I will serve you for seven years in Rachel, your little daughter" (18:19). Ben is promised that he will do so. And he reasoned with him, "Well, you gave her to yourself, I gave her to another man, and I returned" (7:25). It becomes clear to Jacob that Laban is a very shrewd person and that he says one thing and does another. He does not stand behind his words and feed Jacob bitterness until he gets what he wants. Jacob is willing to work for Laban for 22 years to get Rachel. At the end of this period "And Laban will gather all the people of the place and make a feast. And it came to pass in the evening, that he took Leah to his house, and brought her to him, and he came to her. And he gave his son Zelpah his slave to Leah his slave daughter. And it was morning, and behold, Leah was there, and she said to Laban, "What hast thou done to me, Rachel, I have served with thee, why didst thou cast me away" (XNUMX:XNUMX-XNUMX) It seems that Laban took advantage of the fact that Jacob got drunk on his wedding night, brought him Leah, Rachel's sister, and also gave her Zelpa, one of his relatives. Yaakov, who was here, thought he had made love to his beloved, but when he woke up in the morning, he realized to his astonishment and disappointment what Laban had done to him. Laban, in his cunning, explained this by saying that the local custom is that the first-born among the girls is married first. White's unfairness is obvious. He should have informed Yaakov about this ahead of time and it might have been a different practice. Laban added sin to crime and said
Jacob, because if he still wants to take Rachel as his wife, he will have to work seven more years. Laban enslaved Jacob for his own needs. At the end of 14 years Jacob got Rachel and another slave of Laban is Belha. During these years Leah gave birth to four sons, they are Reuben, Shimon, Levi and Yehuda, and for several years she stopped giving birth.
Rachel tried to conceive and failed, which put her in a difficult situation, not least due to the fact that her sister gave birth to four children and she did not. The solution found for this is in the form of a slave girl, Belha, who gave birth to Jacob's two sons, Dan and Naftali. The boys' names were given by Rachel. This has a great symbolic meaning. By giving the boys the names, she was declaring that she was assuming maternal responsibility for them. Worthy of note is the verse that was written there by Rachel's mouth, saying to Jacob, "Here is my truth in God, come to her and give birth on my knees, and I will also build myself from her" (Lev 3). This verse is reminiscent of the verse in which Sarah turns to Abraham and allows him to sleep with her slave girl "Please come to my slave girl so that I may build from her and Abraham will listen to the voice of Sarah" (2:19). This similarity between the verses can indicate that the same writer or writers wrote or wrote these two passages. Leah, who had stopped giving birth, gave her slave Zalpa, so that she would bear Jacob more children, and she gave birth to two sons, Gad and Asher. Leah, like her sister, is the one who gave the children their names. After a long break, Leah gave birth to three more children, two sons and a daughter, Issachar, Zebulon and Dinah. After that, Rachel finally gave birth to a child, it was a son and his name was Yosef. Rachel had another son named Benjamin. She gave birth to him when all of Jacob's family was "on the way to Ephrath is Bethlehem" (La 30). Unfortunately, she died after giving birth. It was probably due to complications at birth, which gives room for the thought that she suffered from medical problems, which burdened her during her births. Maybe she shouldn't have given birth at all. The years she was unable to conceive and which were accompanied by jealousy of her sister who gave birth to several children one after the other, did not add to her health. This combination of medical problems and severe mental distress overwhelmed her when she gave birth to Benjamin. Jacob's sorrow was especially great. He will not see the woman he loved so much anymore, and she is still a young woman. The impression given is that she was in her XNUMXs when she died.
At the end of the 14 years in which he worked for Laban, Jacob turned to him and said to him: "Send me and I will go to my place and my country, give me my wife and my children with whom I served you and I will go because you knew what I served you and what you would have done with me, because you had little before me And the crowd will break out and Jehovah will bless you at my feet and now when will I also make myself my home" (L 30-26). From these verses we learn that when Jacob arrived at Laban's house, Laban's flock was small. Jacob increased it to a great extent, which indicates that he was a professional of the first order, in everything related to raising flocks of sheep, and that he managed his actions very wisely. Helpful evidence for this can be found in chapter 43: "And the man will be very very prosperous and will have many flocks and handmaids and male slaves and camels and donkeys." On the face of it, Jacob's decision to return to the land of his ancestors was final. During the conversation with Laban, which had a tone of negotiation regarding the size of the flock that would be in his hands and the flock that would pass into Laban's hands, Jacob says: "You will not give me anything if you do this thing to me. I will return and shepherd your flock and I will keep them" (L 31). He probably preferred to stay another period that lasted six more years to increase his agricultural holdings (to 34-32). Although this period was financially successful, it was partial. The eyes of the sons of Laban were narrow and the extent of their exploitation and contempt did not fall short of that of their father. They taunted Jacob because "Jacob took everything that belonged to our father and he did it according to our father's honor" (No. 1) and the son himself "changed his salary ten times" (No. 7). Jacob was fed up with this exploitative attitude and in the end he left Beit Laban on his property without announcing it (No. 21-22). Considering Yaakov's large property, it is clear that an operation of this magnitude requires appropriate logistical assessments, while disguising the intent of his actions, which indicates Yaakov's many skills. The evidence for this is his success in reaching Gilead, and only there did they stick to Laban (No. 23). From the text it can be understood that it took Laban a while to understand what had happened and prepared a team of people, who went with him on a quest to chase after Jacob. The size of Jacob's large flock and his large family require a slow and orderly movement and despite this it took the white man a long time to meet with Jacob. When Yaakov and Levan meet, a difficult dialogue develops between them, in which both of them throw difficult things at each other, but in the end they apologize and reconcile. After that, each of them goes his own way. In light of the harsh treatment that was Jacob's lot during his 20 years of stay with Laban, it is not difficult to feel that Jacob's reconciliation was accompanied by a bitter taste, even very bitter.
Jacob also received a lot of support from his wives, Laban's daughters, who suffered from their father's disgraceful attitude towards them, who were for him objects that could be exploited to the fullest, and they say this in a way that does not imply two faces "And Rachel and Leah answered and said to him (Jacob) that we still have a share and an inheritance in our father's house. We were considered foreigners to him because we sold, and he will eat even with our money" (No. 15-14). Rachel decides to repay her father and steals the drugs from him (No. 19). This theft is extremely significant since these are the religious source of Laban, who was an idolater.
Esau
The extended reference of the Bible to Acts is in chapter Lev 4-33, chapter 29, chapter 30 and chapter 1-400. Chapters Lev-Led are of a dramatic nature and describe the meeting between Jacob and Esau after they had not seen each other for decades. Jacob sends messengers to Esau to inform him of his return to Israel. These return to Jacob and tell him that Esau is advancing towards him with 9 men. Jacob was horrified upon hearing these words for fear that Esau would strike him and everything he owned. This fear had something to base it on and it was the plot that Jacob used to obtain the birthright. As a precautionary measure, he divides his camp into two, so that if one camp is damaged, the other camp will still remain (Lev. 5-21), sets aside part of his flock as an offering to please Esau, thinking that in this way he can atone for the theft of the firstborn (Lev. 14-29) and hides his wives, that his maids and children, so that they would not be harmed in the event that Esau embarks on a killing spree. After that, the scripture tells about a struggle that Jacob had with some kind of being, which lasted an entire night, at the end of which he was able to defeat her and because of the darkness, Jacob could not see her face. This entity was not ready to identify itself and show its face. She was ready to grant only one request, to give a blessing to Jacob. This being asked Jacob his name and as a response he answered "No Jacob shall be your name any more but Israel because you will live with God and with people and you will be able" (Leviticus XNUMX). Theologically this passage is quite problematic. How can a human being defeat God? Is God able to realize himself in human form and does he lose his immanent divine essence in this state? Does this personification mean to reduce the status of God and divinity as such? If Jacob overcomes him, can others also overcome him? It is possible that this passage originates from a myth borrowed from another source and which was adapted to Jacob's story, in order to enhance his character.
When Jacob saw Esau approaching with his 400 men, he prepared for the worst "and put the handmaids and their children first, and Leah and her children last, and Rachel and Joseph last" (Leg 2). It is hard to ignore the brutality during this. There are a sort of 3 lines of defense here, where if one line of defense is hit, the other two lines of defense can still try to escape and if the second line of defense is breached, the third line of defense can still try to run for its life and save itself. This arrangement also indicates the degree of love he felt for the women he was with. The least important, if we can use this expression, are the handmaids and their children. Leah and her children are of greater emotional importance and the ones he loved the most are Rachel and the eldest sons Yosef.
But Jacob's fear was a false fear. The meeting with Esau was extremely moving and the writing in its unique and frugal style describes it in the following words: "And he (Esau) passed before them and they bowed to the ground seven times until he reached his brothers. And Esau ran to meet him and embraced him and fell on his neck and watered him and wept. And he lifted up his eyes and saw the women and the children and said, "Who are these to you?" And the handmaids and their children came forward and bowed, and Leah and her children also came forward and bowed, and then Joseph and Rachel came forward and bowed" (Leg 7-3). It is not difficult to hear the sigh of relief that escaped from Jacob's mouth and the dissipating of the tension that was in him for the meeting. The scripture then describes the calm dialogue between them in which they presented their possessions to each other. The interesting sentence in Esau's words is the one in which he says to Jacob, "I have a rabbi, my brother, may it be with you as you have" (Leg 9). In these words there is an allusion to the days of yore in which Jacob obtained the firstborn in the ways of her virginity. But these words are said in a conciliatory and forgiving tone. Esau basically says to Jacob, although you have done an act that should not be done, but despite that, I have reached what I have reached without the father's birthright blessing and I will not take anything from you as compensation. Jacob probably did not feel comfortable and gave Esau the offering he had prepared ahead of time. At the end of the meeting, each of them went their separate ways.
The next meeting that took place between them was when they buried their father (La 29). Isaac was 180 years old at the time of his death, which means they were both 120 years old at the time. In chapter 2 it is said that Jacob was between 140 when he died and that he lived his last 17 years in Egypt. According to these numbers, only 3 years passed from the moment of their meeting until the time of Jacob's descent from Zriima, is this even possible? This problem gives validity to what is said in the Bible in Chapter 2:1-25: "And Jacob dwelt in the land of his father's dwelling in the land of Canaan." These are the stories of Jacob Yosef, seventeen years old, was shepherding his brother's flock. In chapter 14 it is said that immediately after the birth of Joseph, Jacob asked to return to his land of Canaan. That is, Yosef's birth was at the end of the 6th year of his stay in Beit Levan. Since Jacob stayed there for 6 more years, they left the place when Joseph was XNUMX years old and the journey to Canaan under the conditions of this period, lasted no more than a few months. Relying on these data, it is difficult to reconcile the contradiction in them, or the data regarding the ages provided here are incorrect.
A chapter for him is entirely dedicated to his deeds. The chapter opens with the verse that says "And these are the records of Esau he is Edom" similar to what is said about Ishmael "These are the records of Ishmael" (cha 12) here too there is no reference to his work and deeds. The following verses in both cases describe the birth order of their children. The only difference between them is that Esau gives a Semitic list of his sons, several generations ahead. In chapter 34 40 it is said that Esau was 9 years old when he took Judith the daughter of Bari the Hittite and Beshemat the daughter of Elon the Hittite as wives, and later he also took for his wife the sister of the prophetesses (Ch 3). In chapter 2-XNUMX it is said that "Esau took his wives from among the daughters of Canaan, Adah the daughter of Elon the Hittite, and Ahlibama the daughter of Anat the daughter of Zebun the Hivite, and Beshemoth the daughter of Ishmael, the sister of the prophets" between these verses there is confusion regarding Esau's wives, daughters of whom? The only explanation for this is that the author or authors of Genesis had two sources and they could not determine which one was the correct one and decided to include both of them in the book.
Particularly interesting verses in the chapter are 8-6 in which it is said "And Esau took his wives and his sons and his daughters and all the souls of his household and his property and all his livestock and all his property that he had acquired in the land of Canaan and went to the land from the presence of Jacob his brother, because their possessions were too great to sabbath together and she could not the land of their residence to carry them from their homes. And Esau sat on Mount Seor, which is red." Esau does not try in any way to covet a part of the land of Canaan and heads east. This shows how willing he was to reconcile with Jacob. These verses mention the separations between Abraham and Lot, "And Abraham said to Lot, please do not let there be a quarrel between me and you and between my shepherd and your shepherd because we are brotherly people. Isn't the whole earth before you, please separate from me the mother of the left and Imana and the mother of the right Ashmielah. And Lot lifted up his eyes and saw the whole square of the Jordan, for it was all water" (9:8-XNUMX).
In the sequence of the names of Esau's sons for their generations in chapter 39, there are several verses (31-XNUMX) that begin with the words "And these are the kings who reigned in the land of Edom before the king of the sons of Israel" There is in these verses to hint at the political development for the future in Edom, the land where Esau settled and established his home . In these verses there is also something to testify about the date of writing of the book of Genesis and it is the period of the monarchy.
Dina
Dina's difficult story is an event that is told more about Dina than about her brother. This story in terms of its verbal volume covers only one chapter. Dina, Jacob's only daughter, was raped and tortured by Nablus ben Hamor. After the act, Nablus apparently went through an emotional upheaval and fell in love with her, and asked her to marry him. To give more validity to his act, he turns to his father and asks him to "take me this girl as a wife" (Led 4). Jacob found out about the deed even before his sons found out about it. When they returned home after the day's work he told them about what had happened. Their emotional response was extremely difficult "when they heard it, the people were saddened and they were very sorry that a scoundrel had done in Israel to lie down with Jacob's daughter, and so it will not be done" (LD 7). Hamour came to the Jacob family to ask Dina as a wife for his son Nablus. The compensation he offered was extremely generous, his daughters would marry Jacob's sons, the land would be theirs and they would be able to trade with its inhabitants. Jacob's sons decided not to go over the act in silence and to react harshly. They answered the donkey in the affirmative but provided that he would pay all the males of his household. A donkey accepted this condition, and all the males filled themselves. But even before the pain of the birth subsided, Shimon and Levi arrived in Nablus and slaughtered all the men, took the women and boys captive and looted the city of Nablus to the hilt. Jacob the elder's reaction was extremely harsh. He seems to have agreed to the terms his sons had set during the negotiations, but did not know what they were up to. He feared the consequences of the act for the future. He will lose his reputation and the inhabitants of the country may revolt and go out on him and his family members and cut them down. The reaction of the brothers and in particular of Shimon and Levi was impulsive without any proportion to what happened to their sister. Rape is indeed a cruel act that must be punished, but it is still not a reason for destroying a city. Within this story are hidden two additional items of information that can explain the difficult reaction of Shimon and Levi in particular. During the sacking of this city, "Hamur and his son Nablus were killed by the sword and they took the property from the house of Nablus and left" (LD 26). Dina was kept in their home after the rape against her will. It is possible that Nablus really fell in love with Dina, but in order to ensure her marriage with him and that she would not run away, he sent his father to Jacob, to try to get his consent to her marriage with him, in exchange for a rather generous financial offer, which turned out to be a failed attempt. Shimon and Levi are her direct brothers from their mother Leah's side, and their commitment to her is greater than the rest of their half brothers. With the exception of Reuven, they were the oldest among her brothers from the mother's side. Nothing is said about Reuven. As if he was standing aside and might have been reluctant to react so harshly.
Removing the symbols of the idols
After the massacre in Nablus came a somewhat minor episode. This is a wet chapter in which Jacob takes two actions of great symbolic significance. He turns to the members of his household and asks them to purify themselves and change their clothes, in order to offer a sacrifice to God in Bethel, the same place where he saw in his dream a ladder and angels ascending and descending to heaven. After that, they all bury their jewels and idols, which they brought from their father's house under the goddess tree in Nablus. This action has two meanings. It is possible that Jacob found out during his wanderings to Israel that Rachel had stolen Laban's tarifs, and he was willing to wait until Rachel was ready to get rid of them, and the opportunity for this came after the massacre of Shimon and Levi in Hamor, Nablus and their townspeople, the same massacre that Shimon and Levi set out to avenge them for what that they did to their sister. Jacob's fear was that in this act their house would be filled with idolatrous impurity, and therefore all the signs of idolatry brought from Laban's house were buried under them. All impurity, even the smallest, is removed from the family. God reveals himself to Jacob and adds the name Israel to his name. This is a second repetition of this name. The first place is the place where he fought with the unknown being who gave him the name Israel because she sang with God (Leviticus 29). It is very possible that this is another source in which there is a reference to this name that the same author or authors of Genesis decided to add to the book.
In this chapter, the names of Jacob's sons are mentioned again (La 26-23). There is no way to understand this repeated mention of the names of the sons, since these verses have no connection, not even an associative one, to the verses before them and the verses that follow them.
Even in this chapter, which on the face of it is not stormy and lacks signs of dramas, there is a fragmented and rather problematic verse. In verse 22 it is said: "And it came to pass that Israel dwelt in that land, and Reuben went and lay with Bilhah his father's concubine, and Israel listened." This verse has no continuation. How did Jacob react to the act? Did Reuven rape her? Is there a consensual relationship with her? Did Belha have any children from Reuven? The act is extremely serious, but it seems that the writer or writers of the book did not know what to do with this incident, include it in the book, not include it in the book? This event can be explained in several ways. One way the writers felt they couldn't ignore it and put it in the part. Reference to the incident without mentioning the storm of emotions that arose following the act in Yaakov. A second way, that the event was included in its entirety, but later in the generations, parts of it were removed by censors on behalf of. A third way, that the copyists of the Bible for generations omitted the passage in question on their own accord.
Yehuda
Yehuda decided to break away from life within the extended family, moved to Adulam and married a Canaanite's daughter named Shua. Unlike his father and grandfather, he does not marry any member of his family, neither on his father's side nor on his mother's side. He breaks a custom that was accepted among his ancestors and marries a foreign woman. This woman bore him 3 sons, Aar, Onan and Sheila. Yehuda gave the name to the first son and the names to the last two sons were given by the wife. When Hayat Yehuda raised his eldest son with Tamar. The son died and did not have time to have a child. Yehuda asked his second son Onan to impregnate the woman, with the goal that she would give birth to a child through him. Onan was reluctant about this idea, because he knew that he would not have the seed "and it would have been if he came to his brother's wife and spoke to the ground for not giving seed to his brother" (Lech 9). Judah's pressure was too great to stand against. He did direct it, but died shortly after. The death of the two sons was difficult for Yehuda, so he decided to wait until the last of his sons grew up and gave birth to Tamar. Judah's fear was that this son would also die. The scripture indicates that God killed the two sons because they did evil in his eyes, but there is no detail about their evil deeds. It is possible that the cause of their death was due to hereditary diseases that they carried among them due to the tradition of intra-family marriages, which we witness throughout the stories of the ancestors. Tamar of all places returned to her father's house. In the meantime, the years passed and Yehuda became a widower. During these years there was no request from Yehuda to marry Tamar by his third son. From her point of view, Tamar that Sheila did not stop her, took a bold step. Since Yehuda was supposed to visit her father, she decided to remove her mourning clothes and disguise herself as a prostitute, with the aim of seducing Yehuda, but before sleeping with him she asked him as a condition for him to give her a guarantee. Judah fell into the trap and left with her a goat, his seal, the wick of the staff and these (Leh 18). The last items are personal and cannot be mistaken for them. After the migration they parted ways and she put back on her widow's clothes. As a result of the sexual relationship, Tamar became pregnant. Yehuda looked for the prostitute to get back the guarantee and of course did not find her. After three months he was told that Tamar had committed adultery and that she was pregnant, his immediate reaction was that she should be burned. When she was brought to him she brought his personal items. When he realized that Tamar had conceived from him, he understood that he had made a mistake and took full responsibility upon himself "And Judah acknowledged and said, "You have done me justice, for therefore I did not give her to Shiloh my son, and he did not go to see her again" (Lakh 26). Tamar gave birth to twins, two boys named Peretz and Zerakh. The step taken by Tamar bordered on incest. Although Yehuda did not feel at ease, he had great comfort in having two children born to him after the deaths of Ar and Onan. To put it mildly, Jacob was not satisfied with his son Yehuda, a son who also married a Canaanite woman, also lost two grandsons and fell into the net of his son's widow, because he did not support her through his third son. Yehuda violated a sacred norm of his generation.
Yosef - the days of Yosef as a teenager
Jacob loved Yosef more than all his sons, not only because he was the youngest of his sons, but also because he was the son of Rachel, the love of his life. The much love that he had no one to give upon her passing, he gave to this son. The other brothers did not like this, as they felt discriminated against him. What particularly upset them was his arrogance towards them, which was reflected in his dreams and which he used to tell them in his insensitivity, since he was a boy. Jacob, despite his love for him, did not like it and warned him about it. The brothers wanted to punish Yosef for his arrogant attitude towards them and decided to kill him. But Reuben and Yehuda managed to convince them to behave in a different way, less cruel, but also difficult. Reuben wanted to throw him into a deep pit in the hope of reaching the pit later and rescuing him. Yehuda offered to sell him to the Ishmaelites, when Yosef came to them in the field they stripped him and threw him into a dry water well. Here Yehuda stepped into action and made a proposal that was accepted by his brother. Joseph was raised from the pit and sold to a group of Ishmaelites who were on their way to Egypt (Lez 28). It was later reported that Reuven returned to the well with the goal of rescuing his brother and they did not find him. Out of embarrassment and pain, he tore his clothes and turned to his brother with a desperate cry, "The child is gone, and please, I am coming" (Lez 29). In order to get out of the predicament they were in, the brothers slaughtered a lamb and dipped Joseph's shirt in its blood. When they entered the house, they presented the shirt to Jacob. Jacob thought that Joseph had been devoured by a beast of prey, mourned for his son for many days and refused to be comforted. The blow was unbearable. Seven tribulations and torments landed on Jacob a severe blow and more at the hands of his sons. It may be that this blow was so hard that he did not recover from it. A traumatic experience that accompanied him for many years until his meeting with Joseph, when he was in charge of Egypt's treasury.
There are two versions of his arrival in Egypt. According to the first version, the brothers decided to sell it to the Ishmaelites, but in the end they sold it to Midianite merchants who passed by and they sold it to the Ishmaelites who were on their way to Egypt (Lez 29,27:36). According to the second version, it was the Medes who sold him to Egypt, to Potiphar the eunuch pharaoh, the chief cook (Lez 28). It is difficult to know which of the two versions is correct. Again we have here a case of inserting two versions of the same event and the textual distance between them is a few lines. Another question is the fact of Joseph's sale for twenty pieces of silver (Lez XNUMX). Was this amount, which they charged for the sale of Joseph, arbitrary, or was it the price of slaves and what they did with this money. It is likely that they did not tell their father about this money that fell into their hands.
Summary
After introducing the gray figure of Isaac, the scripture introduces the third generation of the patriarchs, Jacob. Jacob is portrayed as a man with a large family and very wealthy. He is a very physically strong person, who built himself up on his own, but never reached peace and calm. His whole life was stormy and accompanied by hardships and mental distress. Alongside these, the scripture reveals to us a touch of his weaknesses, he also knows how to be afraid and expresses his feelings freely. Dwelling in it together, the great man above all else and the feelings of a living human being also the small details of everyday life.
