Poole on 2 Samuel 16:5-14: Casting Curses and Stones

Verse 5:[1]  And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was (2 Sam. 19:16; 1 Kings 2:8, 44) Shimei, the son of Gera:  he came forth, and cursed still as he came (or, he still came forth and cursed[2]).

[Unto Bahurim]  It was a city in the tribe of Benjamin, which was called עָלֶמֶת/Alemeth in 1 Chronicles 6:60 (Vatablus out of the Hebrews, Martyr), and also by the Chaldean Paraphrast;[3] also in 2 Samuel 3:16;[4] 17:18;[5] 19:16.[6]  This is not strange, for these words are ἰσοδύναμαι, of the same force:  BAHURIM signifies young men;[7] ALAMUTH, youth[8] (Martyr).  Bahurim is here put in the place of the field of Bahurim (Vatablus, Glassius) (as it is done elsewhere), for the narration of the entrance into the city comes at length in verse 14 (Glassius’ “Grammar”).  Or, this is said by way of anticipation; for what things happened prior to that are here set forth (Vatablus).

Bahurim; a city in Benjamin, 2 Samuel 3:16; 19:16; that is, to the territory of it, for to the city he came not till 2 Samuel 16:14.

[Shimei]  A man imprudent, and who had easily surpassed the Cynics in cursing (Grotius).

Verse 6:[9]  And he cast stones at David, and at all the servants of king David:  and all the people and all the mighty men were on his right hand and on his left.

[He was casting stones]  Not that he could reach the King, whom the people was surrounding; but he was mocking him with a stoning, at least a threatened stoning:  and he was signifying that he was something vile, and worthy of stoning as an adulterer, Deuteronomy 22; Ezekiel 23:45, 47 (Sanchez).

He cast stones; not so much to hurt them, as to show his contempt of them.

[Now, all the people was on his right hand, etc.]  Although the whole people, etc. (Junius and Tremellius).  [But others put this in the Accusative, in this manner, and with stones he attacked David, and all the people (Tigurinus, Syriac).]

All the people were on his right hand and on his left; which is noted to show the prodigious madness of the man; though rage (which is truly said to be a short madness) and the height of malice hath oft transported men to the most hazardous and desperate speeches and actions.

Verse 7:[10]  And thus said Shimei when he cursed, Come out, come out, thou bloody man (Heb. man of blood[11]), and thou (Deut. 13:13) man of Belial…

[Go out]  Go out of the borders of the kingdom of Israel (Menochius).  Demit the kingdom (Martyr).

Come out:  Or rather, go out, as the word properly signifies.  Be gone out of thy kingdom, as thou deservest.

[Man of bloods]  That is, murderer (Vatablus, Piscator).

[Man of Belial]  See Deuteronomy 13:13 (Vatablus).

Verse 8:[12]  The LORD (Judg. 9:24, 55, 57; 1 Kings 2:32, 33) hath returned upon thee all (2 Sam. 1:16; 3:28, 29; 4:11, 12) the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son:  and, behold, thou art taken in thy mischief (Heb. behold thee in thy evil[13]), because thou art a bloody man.

All the blood of the house of Saul; either, 1.  The blood of Abner and Ish-bosheth; which he maliciously imputes to David, as if they had been killed by David’s contrivance; especially the former, because David did only give Joab hard words, as in policy he was obliged to do; but instead of punishing him, did reward and prefer him.  Or, 2.  The death of Saul’s seven sons, 2 Samuel 21:8, which, though related after this, seems to have been done before; of which see the notes on 2 Samuel 15:7.

[Thy evils pursue thee, וְהִנְּךָ֙ בְּרָ֣עָתֶ֔ךָ]  And behold thou in thy evil (Montanus, Septuagint), understanding, art (Pagnine), that is, in the punishment of thy crimes (Junius).  Thou hast come into thine evil (Munster).  Thou art in thy wickedness (Jonathan).  Thy wickedness has been recompensed (Syriac, similarly the Arabic).  Thou art pressed with calamity and affliction (Vatablus).

In thy mischief:  the same mischief thou didst bring upon others, is now returned upon thy own head.  Or, thy sin hath found thee out, and thou art now receiving the just punishment of it.

Verse 9:[14]  Then said Abishai the son of Zeruiah unto the king, Why should this (1 Sam. 24:14; 2 Sam. 9:8) dead dog (Ex. 22:28) curse my lord the king? let me go over, I pray thee, and take off his head.

[Abishai said, etc.]  He has a good cause, but evil zeal and jealousy, just like those in Luke 9 (Martyr).

Verse 10:[15]  And the king said, (2 Sam. 19:22; 1 Pet. 2:23) What have I to do with you, ye sons of Zeruiah? so let him curse, because (see 2 Kings 18:25; Lam. 3:38) the LORD hath said unto him, Curse David.  (Rom. 9:20) Who shall then say, Wherefore hast thou done so?

[What to me and to you?]  That is to say, What have I in common with you? (Vatablus).  What business do I have with you? as in John 2:4 (Piscator).  That is to say, Let me alone (Menochius).

What have I to do with you? to wit, in this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit.

[Ye sons of Zeruiah]  Hence it is gathered, that Joab had sought the same thing (Piscator, similarly Lyra, Martyr).  Or perhaps it was coming to his mind that Joab was ever ready for bloodshed (Martyr).

[Let him alone, that he might curse, כִּ֣י יְקַלֵּ֗ל]  The כְּתִיב/Kethib is כִּי/that; the קְרִי/Qere is ‎כֹּה/thus/so (Dieu).  [Some follow the Qere:]  So let him curse (Jonathan, Munster, Septuagint, so also the Geneva); but this is obscure.  Therefore, Rabbi Isaiah says that it is the sense, thus I acquiesce and let him curse.  It does not satisfy (Dieu).  Allow ye him to revile (Syriac, similarly the Arabic, Strigelius).  So he curses (Tigurinus), this is clear; yet the Kethib fits better, which others follow (Dieu).  What to me, etc., if (that [Montanus]) he curses (Pagnine, thus Junius and Tremellius, Grotius); that is to say, if perchance he has a commandment from God to punish me with curses, who shall hinder him (Grotius).  And in fact let him curse, so that the כִּי might intensify, just as in Genesis 45:26, Joseph liveth, ‎וְכִי, and in fact, he himself is governor, etc.; Isaiah 7:9, if ye will not believe, ‎כִּי/surely ye shall not be established.  Surely let him curse (Dieu).

[For the Lord hath bidden, וְכִ֤י יְהוָה֙ אָ֤מַר]  [Thus the Kethib; but the Qere is ‎כִּי without the ו/and.]  Because the Lord hath said (Jonathan, thus the Septuagint, English, Tigurinus, Montanus); for He hath said, etc. (Dutch).  I translate it, since indeed (this is stronger than for); the ו before כִּי intensifies the causality (Dieu).  What if Jehovah, etc.? (Castalio); and if, etc. (Junius and Tremellius); for if, etc. (Piscator).  David, smitten with guilt over his true crimes, knows that, with respect to God, he is worthy of great reproaches.  But Shimei, since he has no commandment from God, here sinned most grievously against the law, Exodus 22:28, such that he could be executed on that account, 2 Samuel 19:20, 21; 1 Kings 2:9 (Grotius).  He hath appointed, etc. (Junius and Tremellius).  Hebrew:  He hath said; that is, He hath ordered (Piscator).  It is not so to be understood, as if the Lord, either by Word, or His Spirit, commanded that; but comparatively, by the secret leading and providence of God, which delivered Shimei over to his own lust, and yet ordered that his malice in such a way that by it He might now chasten David, etc. (Dutch).  He commissioned, that is, through a hidden impulse of some evil spirit (Piscator).  [But it is worthwhile to pause here for a while, and to see how Interpreters explain this passage.  For the nature of this passage and of similar passages draws me against my will to those things that I would prefer to leave to the polemical writers.  I am going to speak, but briefly, and only to the extent that is necessary to understand the passage, even indeed from the mind of the authors; for I am not going to interpose my judgement (at all).]  God appears here to be made the author of sin, since this execration proceeds from God (Martyr).  And, if the Lord commanded him, Shimei did not sin, but rather David did, commanding his slaying, 1 Kings 2 (Lyra, similarly Estius).  [What is to be said?]  1.  God is not of Himself the cause of sin; neither do evil things have an efficient cause, but rather a deficient, says Augustine in City of God 12:7.  But it is improperly called a cause, namely, the withdrawal of restraint; just as the sun setting causes darkness; and one removing a pillar causes the collapse of stones and of the structure, which things nevertheless fall by their own weight (Martyr).  God is the cause of act (for, since the motions of our soul are certain things, it is indubitable that they depend upon God [Martyr]), but not of defect:  just as in limping motion is by motive power, but the deformity and defect from the curvature of the shin.  The persistence and boldness of Shimei, and the being of that action, were from God; but the defect, even that he did this by an iniquitous will, proceeded from the free choice of Shimei (Lyra).  God makes use of the actions of all things, even of evil men, to establish His purposes:  just as the physician makes use of poisons, so that he might heal the sick; but the Athenians magistrate makes use of the same, so that he might dispatch the guilty.  In this way God rules over sins, which have their own depraved causes, etc.  Thus in this place, God willed to reveal both the patience of David, and His judgments against David’s adultery, etc.:  but Shimei will to show his hatred toward David, and to yield to his own passions, but not to the will of God (Martyr).  2.  The He commanded is taken improperly for He permitted, or He decreed to permit, this malediction, and He positively ordained it for my punishment.  Thus in 1 Samuel 13:14, He hath commanded David; that is, He ordained that he should rule Israel.  In 1 Kings 17:4, I have commanded the ravens, that is, I have ordained, that they feed, etc. (Lapide).  This precept was nothing other than the ordination of God, whereby, with the will of Shimei already evil and disposed to cursing, He presented the opportunity of place, and of the king’s wretchedness and flight, etc. (Estius).  God is not an idle spectator, but acts the part of a judge, and overrules the sin with respect to time, manner, sort, and matter; that is, so that it might rather be brought now to this, now to another.  God according to His own nature furnishes certain good, which, meeting an evil nature, are made occasions for sin (Martyr).  To command is put for to ordain:  in Psalm 148:5, He commanded, and they were created; in Matthew 8:26, He commanded the winds, etc.[16] (Estius).  3.  The Lord is able properly to be said to have commanded him, as His lictor, to curse David; that is, to reproach David with his crimes, and to convict him publicly, although Shimei exceeds the limits of the divine mandate, and within the reproach mixes many falsehoods with the true crimes (Tirinus).  Moreover, nothing is more powerful in calming and strengthening the soul against all injuries and troubles, than if we consider that those things have proceeded, not by chance, nor from the perfidy of morals, but rather from the Lord seeing, and commanding or permitting, against whom no one shall contrive anything, in whom is either piety, or decency, or understanding (Sanchez).  David does not think about the proximate cause, the ill will of Shimei; but he has recourse to the providence of God, like Joseph, Genesis 45; Job 1 (Martyr).

Because the Lord hath said unto him; not that God commanded it by his word, for that severely forbids it, Exodus 22:28; or moved him to it by his Spirit, for neither was that necessary nor possible, because God tempteth no man, James 1:13; but that the secret providence of God did order and overrule him in it.  God did not put any wickedness into Shimei’s heart, for he had of himself a heart full of malignity and venom against David; but only left him to his own wickedness; took away that common prudence which would have kept him from so foolish and dangerous an action; directed his malice that it should be exercised against David, rather than another man, as when God gives up one traveller into the hands of a robber rather than another; inclined him to be at home, and then to come out of his doors at that time when David passed by him; and brought David into so distressed a condition, that he might seem a proper object of his scorn and contempt.  And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1 Kings 17:4, and to send forth his word and commandment to senseless creatures, Psalm 147:15, 18.  Who shall then say? not unto Shimei, for it was justly said so to him afterwards, 1 Kings 2:9, but unto the Lord; who shall reproach God’s providence for permitting this?  Or, who shall by words or actions restrain him from executing God’s just judgment against me?

Verse 11:[17]  And David said to Abishai, and to all his servants, Behold, (2 Sam. 12:11) my son, which (Gen. 15:4) came forth of my bowels, seeketh my life:  how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.

[Behold, my son, etc.]  That is to say, If I bear greater injuries, why should I not bear the lesser?  My son, not only hurls insults (as Shimei does), but wants to kill me (Martyr).

[Who came forth from my womb (thus Munster, Pagnine), ‎מִמֵּעַי]  From my innards (Syriac, Tigurinus, Montanus, Junius and Tremellius); from my belly (Septuagint); from my back (Arabic); from my body (Strigelius, Dutch).  A Manuscript has ‎מִמֶּנִּי, from me (Junius).

My son seeketh my life; which is a greater mischief than to reproach me with words.

[Son of Jemini]  That is, a Benjamite (Vatablus), and of the family of Saul.  A man neither of my house, nor my family, nor my tribe (Menochius).

This Benjamite; of that tribe and family from which God hath taken away the kingdom, and given it to me, which was likely to stir up his rage and hatred against me.

[Let him alone that he may curse]  Question:  Whether David acted rightly, inasmuch as he bears insults, which a Magistrate ought rather to punish?  Response:  He acted rightly and holily.  1.  He was a type of Christ bearing reproaches on the cross.[18]  2.  It does indeed belong to a King, I confess, to punish crimes; but when time is afforded:  he did not altogether forbear, but rather delayed punishment.  Now was a time of patience and repentance; he was bearing the cross, was occupied with other matters; he was not at leisure for exacting retribution:  at that time he was considering his own sin, and was referring this to divine vengeance,[19] etc.  3.  He feared to be provoked more violently, and at that time he preferred to keep himself within his bounds.  4.  By the Spirit he saw (for he was a Prophet), that God willed him to bear that reproach at that time (Martyr).

Let him curse; do not now hinder him violently from it, nor punish him for it.  It is meet I should bear the indignation of the Lord manifested herein, and submit to his pleasure, and possess my soul with patience; and by bearing these lesser evils, prepare myself for greater, which are coming towards me.

Verse 12:[20]  It may be that the LORD will look on mine (Gen. 29:32; 1 Sam. 1:11; Ps. 25:18) affliction (or, tears; Heb. eye[21]), and that the LORD will (Rom. 8:28) requite me good for his cursing this day.

[If perhaps the Lord might regard mine affliction, בְּעֵונִי]  Or בְּעוֺנִי, which some follow.  Perhaps He will look on mine affliction (humiliation [Septuagint], depression [Syriac], misery [Castalio]) (Pagnine, Tigurinus, Junius and Tremellius, Stregelius, Dutch, English).  As if it were בְּעָנְיִי, since בְּעוֺנִי is without a suffix, and it is ἐμφατικώτερον, quite emphatic, He will look upon affliction, so that it might be a general statement (Dieu).  [But others follow the Kethib, which is בְּעֵינִי:]  Toward or upon my eye (Montanus), that is, the tears of my eyes (Vatablus out of Munster, Jonathan and Rabbi Salomon in Dieu, Martyr).  On my tears (English, Dutch).  He will look upon that which I myself see with my eye, namely, contempt and injury (Rabbi Levi ben Gershon in Munster).  Kimchi thinks that ‎עֵינִי, mine eye, is here written, in the place of עִנְיָנִי, that is, my case, or business (Munster).  The Hebrews note that it was formerly בְּעֵינוֺ, so that the expression might be, if perhaps the Lord may look upon His eye, that is, return to Himself.  This was changed, because it seemed to sound too harsh (Grotius).

It may be; he speaks doubtfully, because he was conscious that by his sins he had forfeited all his claim to God’s promises.  The Lord will look on mine affliction with an eye of commiseration.

[And He might render to me good for the cursing on this day, ‎הַיּוֹם]  Today.  He will deliver me today:  thus certain interpreters.  But I prefer to refer this to the cursing (Martyr).  For the cursing wherewith he cursed today (Piscator).  Question:  How did David know that salvation was going to follow?  Responses:  1.  From the examples of Joseph, Job, etc.  2.  God had promised that He would deliver those that would call upon Him.  Now, he says, perhaps, for, while he thinks upon the gravity of his sin, he doubts of his restoration to his former state (Martyr).

Verse 13:[22]  And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust (Heb. dusted him with dust[23]).

[And hurling stones]  Not that they were able to reach David, but for the sake of contempt (Martyr).

[And sprinkling earth, ‎וְעִפַּ֖ר בֶּעָפָֽר׃]  Verbatim:  and he was dusting in dust (Montanus).  He was sprinkling dust (Munster, Tigurinus, etc.).

And cast dust:  Not that he could reach him or hurt him with it; but only as an expression of contempt.  And the like is to be thought concerning the stones, wherewith he could not think to reach David, when he was encamped with his men on every side.

Verse 14:[24]  And the king, and all the people that were with him, came weary, and refreshed themselves there.

[He came]  Understanding, to Bahurim (Vatablus, Piscator), out of verse 5 (Piscator).

Came to the city of Bahurim, verse 5.

[Weary]  Not only from labor, but also from sorrow, which dries the bones, and fatigues the soul[25] (Martyr).

[And they were refreshed there, ‎וַיִּנָּפֵ֖שׁ שָֽׁם׃ [26]]  He rested (was taking a breath [Montanus, thus the Septuagint], revived himself [Junius and Tremellius]) there (Pagnine, Jonathan).

[1] Hebrew: ‎וּבָ֛א הַמֶּ֥לֶךְ דָּוִ֖ד עַד־בַּֽחוּרִ֑ים וְהִנֵּ֣ה מִשָּׁם֩ אִ֙ישׁ יוֹצֵ֜א מִמִּשְׁפַּ֣חַת בֵּית־שָׁא֗וּל וּשְׁמוֹ֙ שִׁמְעִ֣י בֶן־גֵּרָ֔א יֹצֵ֥א יָצ֖וֹא וּמְקַלֵּֽל׃

[2] Hebrew:  ‎יֹצֵ֥א יָצ֖וֹא וּמְקַלֵּֽל׃.

[3] 2 Samuel 16:5a:  “And when king David came to Bahurim (‎בַּחוּרִים; ‎עָלְמַת, in the Chaldean), behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera…”

[4] 2 Samuel 3:16:  “And her husband went with her along weeping behind her to Bahurim (‎בַּחֻרִים; ‎עָלְמַת, in the Chaldean).  Then said Abner unto him, Go, return.  And he returned.”

[5] 2 Samuel 17:18:  “Nevertheless a lad saw them, and told Absalom:  but they went both of them away quickly, and came to a man’s house in Bahurim (‎בְּבַחוּרִים; ‎בְעָלְמַת, in the Chaldean), which had a well in his court; whither they went down.”

[6] 2 Samuel 19:16:  “And Shimei the son of Gera, a Benjamite, which was of Bahurim (‎אֲשֶׁ֖ר מִבַּֽחוּרִ֑ים; ‎דְמֵיעָלְמַת, in the Chaldean), hasted and came down with the men of Judah to meet king David.”

[7] בָּחוּר signifies a young man.

[8] עֶלֶם signifies a young man.

[9] Hebrew:  ‎וַיְסַקֵּ֤ל בָּֽאֲבָנִים֙ אֶת־דָּוִ֔ד וְאֶת־כָּל־עַבְדֵ֖י הַמֶּ֣לֶךְ דָּוִ֑ד וְכָל־הָעָם֙ וְכָל־הַגִּבֹּרִ֔ים מִימִינ֖וֹ וּמִשְּׂמֹאלֽוֹ׃

[10] Hebrew:  ‎וְכֹֽה־אָמַ֥ר שִׁמְעִ֖י בְּקַֽלְל֑וֹ צֵ֥א צֵ֛א אִ֥ישׁ הַדָּמִ֖ים וְאִ֥ישׁ הַבְּלִיָּֽעַל׃

[11] Hebrew:  ‎אִ֥ישׁ הַדָּמִ֖ים.

[12] Hebrew: הֵשִׁיב֩ עָלֶ֙יךָ יְהוָ֜ה כֹּ֣ל׀ דְּמֵ֣י בֵית־שָׁא֗וּל אֲשֶׁ֤ר מָלַ֙כְתָּ֙ תַּחְתָּ֔ו וַיִּתֵּ֤ן יְהוָה֙ אֶת־הַמְּלוּכָ֔ה בְּיַ֖ד אַבְשָׁל֣וֹם בְּנֶ֑ךָ וְהִנְּךָ֙ בְּרָ֣עָתֶ֔ךָ כִּ֛י אִ֥ישׁ דָּמִ֖ים אָֽתָּה׃

[13] Hebrew:  ‎וְהִנְּךָ֙ בְּרָ֣עָתֶ֔ךָ.

[14] Hebrew: וַיֹּ֙אמֶר אֲבִישַׁ֤י בֶּן־צְרוּיָה֙ אֶל־הַמֶּ֔לֶךְ לָ֣מָּה יְקַלֵּ֞ל הַכֶּ֤לֶב הַמֵּת֙ הַזֶּ֔ה אֶת־אֲדֹנִ֖י הַמֶּ֑לֶךְ אֶעְבְּרָה־נָּ֖א וְאָסִ֥ירָה אֶת־רֹאשֽׁוֹ׃ ס

[15] Hebrew: וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַה־לִּ֥י וְלָכֶ֖ם בְּנֵ֣י צְרֻיָ֑ה כִּ֣י יְקַלֵּ֗ל וְכִ֤י יְהוָה֙ אָ֤מַר לוֹ֙ קַלֵּ֣ל אֶת־דָּוִ֔ד וּמִ֣י יֹאמַ֔ר מַדּ֖וּעַ עָשִׂ֥יתָה כֵּֽן׃ ס

[16] Matthew 8:26:  “And he saith unto them, Why are ye fearful, O ye of little faith?  Then he arose, and rebuked (ἐπετίμησε; imperavit, He commanded, in the Vulgate) the winds and the sea; and there was a great calm.”

[17] Hebrew: ‎וַיֹּ֙אמֶר דָּוִ֤ד אֶל־אֲבִישַׁי֙ וְאֶל־כָּל־עֲבָדָ֔יו הִנֵּ֥ה בְנִ֛י אֲשֶׁר־יָצָ֥א מִמֵּעַ֖י מְבַקֵּ֣שׁ אֶת־נַפְשִׁ֑י וְאַ֙ף כִּֽי־עַתָּ֜ה בֶּן־הַיְמִינִ֗י הַנִּ֤חוּ לוֹ֙ וִֽיקַלֵּ֔ל כִּ֥י אָֽמַר־ל֖וֹ יְהוָֽה׃

[18] See Psalm 22:7; Matthew 27:39; Mark 15:29; Luke 23:36.

[19] See Romans 12:19; Deuteronomy 32:35.

[20] Hebrew:  ‎אוּלַ֛י יִרְאֶ֥ה יְהוָ֖ה בְּעֲוֹנִ֑י וְהֵשִׁ֙יב יְהוָ֥ה לִי֙ טוֹבָ֔ה תַּ֥חַת קִלְלָת֖וֹ הַיּ֥וֹם הַזֶּֽה׃

[21] Hebrew:  ‎בְּעֵינִי (Qere).

[22] Hebrew: ‎וַיֵּ֧לֶךְ דָּוִ֛ד וַאֲנָשָׁ֖יו בַּדָּ֑רֶךְ ס וְשִׁמְעִ֡י הֹלֵךְ֩ בְּצֵ֙לַע הָהָ֜ר לְעֻמָּת֗וֹ הָלוֹךְ֙ וַיְקַלֵּ֔ל וַיְסַקֵּ֤ל בָּֽאֲבָנִים֙ לְעֻמָּת֔וֹ וְעִפַּ֖ר בֶּעָפָֽר׃ פ

[23] Hebrew:  וְעִפַּ֖ר בֶּעָפָֽר׃.

[24] Hebrew:  ‎וַיָּבֹ֥א הַמֶּ֛לֶךְ וְכָל־הָעָ֥ם אֲשֶׁר־אִתּ֖וֹ עֲיֵפִ֑ים וַיִּנָּפֵ֖שׁ שָֽׁם׃

[25] See, for example, Proverbs 12:25; 15:13; 17:22.

[26] נָפַשׁ, in the Niphal conjugation, signifies to take breath, and thus to refresh oneself.