Weekly Hashkafa #82: Hidden Story of Esav’s Birthright

Given: January 17, 2022

This shiur---lesson is dedicated to Rini Malko, Regina bas Yosef Reuven, that her neshama should have an aliyah certainly in Gan Eden.

Two weeks ago, I started to talk about something which is fundamental, the basis of, the concept of the progression of rectification. The story of Ya’akov and Esav is not just a story of two individuals, but of part of the tikkun process. What are the components of this process which plays out in their story? Their story is really two stories, one at the level of pshat---literal meaning and the other, hidden. What is amazing about it is that, all the psukim--- verses we can read on one story can be applied to the hidden story. It’s remarkable that the Torah can use the same exact psukim for two narratives, the obvious, literal one and the hidden one, which is the “real” story.


On the literal level, it’s the story of two brothers who went their own ways, but this divergence indicates the divergence of the tikkun process, two brothers with two missions. What the Ribono Shel Olam---Master of the Universe has done to compensate for that gives us a comprehensive understanding of hashkafa---philosophical system of the tikkun process.



Revisiting Fundamental Ideas


Last week, I brought down the (excerpts from) Rashi and the RaMCHaL, and mentioned too what the midrash says, proving my points---so there’s no question. Also, there’s a rosh yeshiva---head of a yeshiva who was niftar---passed away many years ago by the name of Rav Gedalia Shore. He wrote a sefer---book which is, in many ways, a profound study of the hashkafa of chumash---five books of Moshe, in which he brings down, in an analysis of parashas---chapter of “Toldos,” the concept that both brothers were avos---patriarchs. That’s the hidden story, that Esav was a patriarch, one who failed to pursue his mission, failed to achieve what he should have, and what it could have meant in the context of the history of klal Yisrael---the nation of Yisrael. What G-D did, as a result, changed history in a radical way.


As I said last time, both brothers were very great. To get an idea of the greatness of, not only Ya’akov, obviously, but of Esav, the verse reads, “V’yigdal ha’nearim”---the youths grew up and Rashi comments that this verse uses one verb to describe the growth of both lads. This is so, according to Rashi, to show that they were equal---but in what way? Yes, they were twins in that you could not tell them apart but, many times, even twins can be differentiated, be two kinds of people. Before they reached their 13th year, they could not be differentiated. You could not discern a difference between them.


This is amazing, but why? We can assume that Ya’akov avinu, as a kid, was a child prodigy, obviously a brilliant, precocious child destined to become the greatest of the patriarchs. That’s what chazal---sages say. It might be difficult to envision him as a 9, 10, 11-year-old kid, especially because he was no ordinary child. He was a genius.


But, if that’s what he was, and the Torah compares them using the same verb, that means Esav also must have been brilliant. You couldn’t tell them apart---right? He must have been the same brilliant, extraordinary personality as Ya’akov.


Why were they both so extraordinary?---because each had a major aspect of the tikkun---rectification to do. Like I said last time, the tikkun of Esav was to fight the Satan, to fight the drives, the inclination to do evil. He was to subdue these urges, the Satan, and remain righteous. We know that Ya’akov’s mission was to bring down holiness, becoming completely absorbed in learning Torah, to the extent Torah existed at that time. Clearly, they both had prodigious abilities.


The problem arose when Esav became thirteen, the age of bar mitzvah. He became evil. The Torah doesn’t describe how that happened. This was not apparent; he concealed that from everybody until he was fifteen. That’s when others recognized who he was. When I say “evil,” I mean evil. He committed murder when he was fifteen years old. He killed Nimrod, took his coat and so on. He’d already imagined committing murder at that age. He had tremendous drives. He was irresistibly attracted to other men’s wives, could seduce them---and this while 13-15 years old, committing such aveiros---sins. It’s astounding how a person could take the gifts G-D gave him and completely mehapech---reverse, invert them, misappropriate them to do evil. We will soon see what the profound implications of this transformation was.



Esav’s Free Will


There are many who point out that Rivka had tremendous, turbulent pain when carrying the twins. It’s been brought out by our sages that the two fetuses fought within her. Additionally, when Rivka would pass by some type of holy place, Ya’akov would try to “break out.” When she was in the vicinity of, would be in the environment of, avoda zara---idol worship, Esav would react, try to “break out.” This prompts a great question. If Esav was already drawn to avoda zara, even prior to his birth, the question is: where is man’s free will? Esav is finished, right? His fate is sealed, right? Even before he’s born, he has this incredible yetzer ha’ra---evil inclination. If so, what do you want from the guy? He was condemned to be evil, even before birth? In this case, we’re not talking about a person who has free will. Even if he does become evil, what can we say?---he was doomed? This is what many people ask about. Where is Esav’s free will? And even regarding Ya’akov, where is his? If he too was attracted to kedusha---holiness before he was born, where is his free will? Not only are these profound questions but so is the question as to “why?” Why should it be this way? Why would G-D do that to anyone?


The answer is: Esav was driven to worship idols, to do evil, but that doesn’t mean he had to do it. Because his task was to destroy the Satan, Esav, being a root soul, was of holiness, was connected to the root of evil, the Satan. Why? In order for Esav to succeed in his mission, he had to be connected to evil’s root, the Satan. That is why the Satan was his angel. Were Esav to commit a holy act, it would minimize the Satan’s existence. This explains Esav’s behavior in the womb, that when avoda zara was near, Esav would struggle to become part of that. That was not a matter of choice; it was what we call his “tendency,” his “inclination.” He was connected to evil. Once he could exercise choice, he had the ability to say, “no!” His mission was chosen for him before birth but that doesn’t mean he was destined to be evil.


The Torah shows us that we could already see what his mission was, to destroy evil. Therefore, he had to be given this unbelievable propensity, proclivity, inclination, to do evil. That’s all it means. He had free will. Same for Ya’akov. Despite his inclination to perform righteous and holy acts, he too had a yetzer ha’ra.


Another question arises: How do we know he could have overcome the evil inclination? Know that a person is born with a temperament; the personality hasn’t yet developed. A “personality” is a pattern of behavior adopted by a person, even when an infant, in response to the needs and drives and the opportunities afforded him by his life. Personality is learnt; temperament is not. Temperament is inborn, not learned or developed. We can observe temperament soon after birth in that some babies are very sensitive to their environment and some will just lie there despite most circumstances. The Torah is already telling you that the twin brothers fought inside Rivka, telling you what their temperaments were, this to prepare the way for their ultimate missions.


Again, the question arises as to how we know that Esav could have beaten his evil inclination. I will prove it. What is the most difficult thing for an evil person to resist? People who engage in evil behavior, who have overpowering drives to be really bad are, generally, egocentric. Tremendous balei gaiva---self-interest compels people like this to rebel against submission to authority. Submission to authority is the exact counter-inclination to that which characterizes them. Their inclination is to be completely absorbed in “self,” or “ego.” You can call it “egomaniacal” or “egocentric,” but, either way, they resist obeying any type of authority. This should be obvious. Therefore, it would seem that the most difficult thing for an evil person to resist would be authority. It’s all for self. Who cares for anyone else?


What we find with Esav is that, among all the generations, he was the greatest individual ever known in terms of keeping the mitzvah of kibud av v’eim----honoring one’s father and mother. In fact, the Gemara expounds on this, brought down by Rabbi Shimon ben Gamliel. Referring to himself, Rabbi Gamliel says, “I was the greatest in the mitzvah of kibud av v’eim in my generation, but I find that my uncle Esav was greater than I.” Imagine that! This implies that Esav’s fulfillment of that mitzvah was, basically, the greatest of all time.


So, that’s strange. How in the world did Esav do that?---and, by the way, he gives an illustration of Esav’s greatness in this respect. Every time Esav would visit his father, have an audience with his father, Yitzchak, he would change his garments into bigdei yom tov---holiday attire. That demonstrates the great respect he accorded his father. It’s not only strange, it’s extraordinary. He has an extraordinary evil inclination, would seduce other men’s wives, would murder people and yet---could we imagine this kid, this teenager, doing this stuff---can we imagine him submitting to this difficult mitzvah, submitting to the authority of a parent? We find that, not only did he submit to this demanding mitzvah which is contrary to his personality, but that he was the greatest observer of it! How does a guy who has such evil inclination, who is such a narcissist, such an egomaniac, submit completely to the authority of his father? What does that show you?


If Esav wanted to do it, he could have done it. He could control himself; he had free will. Despite his proclivity for sin, he decided to go along with the mitzvah to honor one’s parents, to take it to extraordinary heights. In other areas, he remained evil. So, had he decided to become righteous, he could have. This shows you how great he was.


There was a rishon---Torah sage from earliest era, about 700 years ago, the Paneach Raza, who says that, had Esav done his job to subdue evil and remain righteous (resisting temptations, avoiding assimilation), he’d have been twice as great as Ya’akov avinu because, when you think about it, Esav had the much more difficult job. He had that type of yetzer ha’ra that, even before he was born, he wanted to run toward idol worship. Esav was not just a typical “appointee” of the Satan; his yetzer ha’ra was the Satan. Yet, when he chose to do good---in this case, honoring his parents---he was the greatest of all time. There you are! This shows you who Esav really was. He’d have been twice as great as Ya’akov and we cannot begin to imagine the tzedekus---righteousness, the holiness of Ya’akov. Could you imagine twice that? This is what we see, that this is the answer to the question regarding Esav’s free will. For whatever reason, he “threw his hat into the ring” with the yetzher ha’ra.



The Meaning of the Prophecy to Rivka: Divergence and Struggle


The chumash continues with the account of Rivka who goes to the House of Shem v’Ever, two prophets, for an explanation as to why there was such turbulence in her womb. They tell her a very interesting prophecy which spells out the history of the entire world, especially as to how history pertains to the tikkun process. They told her that there were two great nations in her womb. That’s the first prophecy. Rashi comments that this was fulfilled with Rebbi ha’Kodesh and with Marcus Aurelius Antoninus representing these two nations---the Jews/Israel and Edom/Rome. Two great nations would descend from them and would be great but not only because of their wealth and power but also because these are the only real nations involved in the rectification process.


The prophecy continues saying that these nations will be separated, meaning having distinctly different jobs, and one will prevail over the other. In other words, we are looking at a struggle, at two different nations in conflict. It’s not that each is endowed with its own gifts, each with its own promise---no! This is a struggle between them and, in the end, the elder will serve the younger. This is a very profound idea. The elder, Esav, will serve the younger eventually even though the conflict between them persists through much of history. In the end, the elder’s service assists the younger. Even though he has opposed, let’s say, Ya’akov, in the end he will do the job he was given to do except in a different form. Though the older will struggle and be evil, he will eventually serve the younger.


How does the elder serve the younger? He must destroy evil in order for good to flourish. But the other meaning of this prophecy is that, other than destroying evil, the elder, Esav, will persecute the younger, Ya’akov. The elder actually assists through persecution. The verse says, “rav ya’avod tzair”----the elder will serve the younger but, without the benefit of punctuation, pronunciation markings (included in the chumash but not featured in the Torah scroll), the word “ya’avod can be read also as “ya’aved.”The meaning of that phrase is changed to “the elder will persecute the younger.”


Until the younger’s job is done, when the younger (the descendants if Ya’akov) sins, neglects his calling to bring down holiness, his punishment is meted out by the elder, by Esav’s descendants. Israel’s atonement is achieved when the elder, Edom, persecutes him. Esav is the major agent of that. Esav, who became Edom, Rome, brought atonement to the Jewish nation at various times, particularly by destroying the Beis ha’Mikdash---the Temple. It was a tremendous kapora---atonement the people needed at the time for all the sinas chinam---baseless hatred Jews had for one another.



Edom/Rome Becomes Christianity


The serving of the younger through persecution was also manifest in that Rome became a religion. Esav, as Rome, is supposed to be the final galus---exile. What G-D did is interesting in light of the fact that, as the final exile, the Roman empire would have to lastfor two millennia, from the time of the Roman empire until the End of Time. G-D rejected that Esav, in the form of Rome, would dominate, persecute them for that long. The fact that the Jews would be exiled to many different places over the millennia would mean that Rome would have to rule the entire world for that long. So, G-D changed Rome into Christianity. Esav today is Christianity, an amazing idea. True to this, Christianity has persecuted the Jews for thousands of years.


There’s something else Christianity does, on the positive side. The RaMBaM. Maimonides, says that Christianity itself has promoted certain very important Jewish ideas which paganism didn’t have. Christianity believes in the messiah---albeit the wrong one---and that there will be an End when righteousness will prevail and so on. It also says there is, essentially, one G-D, information that has circulated all over the world, promoting this. This is part of the tikkun. Therefore, it’s been Esav, in the form of Christianity, instead of the children of Ya’akov avinu, the Jews, who promoted these ideas. Over millennia, Christianity has sent missionaries all over the world. The reason why Christianity has 2.5 billion adherents---a third of the human race---is because that was Esav’s job. That is how he has “served” the younger, through persecutions or promoting the Torah. This is why the “Old Testament”---as they call it, which is nonsense--- is known among the nations of the world, promoted by them to justify their religion. Be that as it may, they promoted Torah, the idea of Torah, throughout the world. This is another manifestation of the prophecy. Look what we have in this prophecy! The RaMBaM says this.

Direct Service, the Tov she’b’Esav---Good Aspect of Esav



There’s a third idea regarding the elder serving the younger. Eventually, the elder will serve directly. As I’ve said, there’s a concept called the “tov she’b’Esav”---the good aspect of Esav. The good of Esav will “come back” and be righteous. His descendants are not doomed to be evil all their days. This I will talk about later as to why they deserve this. The elder will serve the younger, literally, but not merely through punishment or promoting Torah throughout the world. He will assist Ya’akov and his descendants, the Jewish people, to actually do the tikkun.


Esav is coming back as a righteous nation, as I’ve talked about previously many times. This is a prophecy that must come true. This concept of returning to assist directly is the concept of Donald Trump who is, basically, Esav, the tov she’b’Esav, Esav doing teshuva---repentance. It’s an important concept.


This is what Trump has done: recognized Israel, recognized the Golan, recognized Yerushalayim---Jerusalem. He’s made peace between Israel and the Arabs and, unfortunately---which I gave a lecture about---he was stopped due to the massive number of prosecutions in the heavenly court, prosecutions against Jews. If you want to listen, read, that lecture, it’s available. In any case, he’s coming back and, once he does, he will really assist the Jews to do the tikkun.


All this derives from the prophecy that the elder will serve the younger. We now understand the basis of the tikkun process as it pertains to Ya’akov and Esav.



The Birthright for Beans


Yitzchak obviously loved Esav. Why? The Zohar says that somebody loves somebody who shares his mission. Yitzchak too was from the left side, the side of gevurah, that side whose task it is to subdue the Satan and remain totally righteous. That was Esav’s task. The difference was that Yitzchak subdued evil within himself. He didn’t “go out” like Avraham avinu. Yitzchak worked on himself, on his middos---manners, behaviors, to completely eradicate his evil drives, to control his ability to resist temptation. Esav was the ish sadeh---man of the field to “go out.” So, father and son were in the same camp, same mission. This is the foundation of Yitzchak’s love for Esav.


The problem, of course, is that Esav became a rasha---villain and “went public” at age fifteen. This brings us to a very strange story. When he was fifteen, the chumash tells us, Esav came home starving. A midrash---exegetical commentary adds that he’d committed five heinous deeds. On that day, he’d murdered Nimrod and done various other evil deeds. He arrived home “ayef”---tired, wiped out, hungry. We also learn from the midrash that this was the day that Avraham avinu died and Yitzchak was sitting shiva---seven-day mourning period. Ya’akov was making a soup, a bowl of lentils, to feed Yitzchak. Esav requests of Ya’akov some of that dish he was preparing for Yitzchak.


What would you expect, a brother coming home starving?---of course, you give him some. Instead, Ya’akov comes up with a deal of “sale,” a trade, saying, ostensibly: Okay, I’ll give you some on the condition that you give me your birthright. Ya’akov would feed him on the condition that he give Ya’akov his birthright. The birthright is more than simply being born first. The designated “firstborn” son was the priest of the family, not simply a clan member. He is in charge of the spirituality of the family. It is a tremendous commission that one is given to do. For Ya’akov to give the lentils to Esav on the condition that Esav “sell” him the birthright prompts people to exclaim: what is this? How does Ya’akov do that to a brother! The guy comes home wiped out, needs food, and Ya’akov is trying to make a profit? Why would he do that?



The Dual Powers: Tikkun---Rectification and Kilkul---Destruction


They ask this because they don’t understand the real narrative. Ya’akov faced a tremendous problem---Esav. Esav comes home on that day after committing terrible deeds, one of them being the murder of Nimrod. Ya’akov said to himself: He’s Jewish. His mother and father are Jewish and what this also means is that Esav is an av---patriarch. Do you have any idea of the awesome spiritual power of somebody who has the neshama---soul of a patriarch, the power of his prayers? In doing a mitzvah, he brings a formidable tikkun to the world. If he sins, its effect is to bring a formidable kilkul---damage to the world. The greater the neshama, the greater the effect of his mitzvah or his aveira---sin. Their souls are connected to many different places in Creation. So, Esav, who’s a rasha, a villain, has awesome power of tikkun and kilkul.

Ya’akov reasoned: this is insane! Here’s a guy with the neshama of a patriarch with the power to destroy the world!


In two words, Ya’akov indicates why he did what he did and this, again, is part of the hidden story. “Michra k’yom”----sell me as of this day es b’chortecha li”---your birthright. Why not simply say, “Sell me your birthright”? What Ya’akov was saying is that it was “this day” that he realized the unbelievable power you, Esav, are capable of exerting to damage Creation.


We see today the unbelievable power evil has to damage the world. Like I said, Avraham died with the promise from G-D that he will die in a peaceful manner, meaning that G-D would prevent him from seeing the evil of his grandson, Esav. Avraham was to have been 180 but died, instead, at 175. His death, five years prematurely, spared him from seeing the evil of Esav. Avraham’s age of 175 coincided with Esav’s becoming 15 when his evil became apparent. He would die to spare him the agitation, the stress but, at the same time, for a patriarch to die before his time denies him the time to do deeds that rectify Creation. Every day that a patriarch lives and does mitzvos brings a prodigious amount of tikkun to the world. Five years-worth of rectification was lost and who caused it?---Esav. This is the kilkul of Esav.


Now we understand why Ya’akov uses the phrase “this day” because it was “this day” that Ya’akov realized the consequences of his brother’s evil having caused the premature death of Avraham and the rectification he would have enacted. Ya’akov realized that he would need to take away Esav’s ability to do tikkun, at least as a first-born. Without the ability to rectify with the awesome power of a patriarch meant he could not, likewise, do awesome damage either. That potential for either was terminated. For Esav to have given his birthright away for “beans” means that his power to rectify Creation meant little to him.


We cannot imagine the awesome power of such a neshama, but Ya’akov, at the age of fifteen, knew what the story was.


Now that you know the hidden story, not just the revealed story, all the questions get answered. That’s a very important idea. Look how many important ideas come out of it, how many beautiful understandings! The chumash is really one long hidden story; I’m just talking here about Ya’akov and Esav.


So, we’re up to the point when Esav loses his patriarchy, so the world is safe, so far. This will continue until the next significant portion in which Ya’akov “steals” the blessings from his father that would have gone to Esav, which I will talk about.


This story is critical because, within it, is the story of the mission of each Jew. One is either, like Esav, tasked with rectifying Creation by subduing evil by remaining righteous, or, like Ya’akov, bringing holiness through Divine service. Ultimately this leads to Mashiach ben Yosef and Mashiach ben David at the End of Time.



Q & A


Participant: If Esav’s tikkun was taken from him and sold to Ya’akov, how come we need the tov she’b’Esav to fulfill the point?


R’Kessin: Good question. It was taken from Esav, but it had to be replaced. How? This necessitated a whole chain of events which I will talk about. Taking it away from Esav is insufficient. All you’ve done is prevent damage but it hasn’t been replaced. You need somebody to fulfill Esav’s job to rectify Creation by subduing evil. When Esav does teshuva in the end, he doesn’t take that job back again. He is an assist, not an av, to go against the nations of the world to assist the Jews to combat and destroy evil.


Participant: So, by Ya’akov buying the birthright, he didn’t buy the tikkun of Esav, didn’t take over the fourth job.


R’Kessin: Not yet. Later on.


Participant: Eventually, yeah, he ends up being the third and fourth---I mean in the tikkun process.


R’Kessin: Correct. Eventually. And that’s really the story which we will get to. This is the real story of when Ya’akov stole the blessings from Esav, when Yitzchak gave him the blessings. That’s the story about when he takes over, as I will show you. It’s a beautiful understanding. The amazing thing is that these scenes are hidden, talking about Ya’akov and Esav as spiritual people dealing with spiritual necessities. It’s not just about two brothers arguing with each other. Heaven stands on the struggle between these two people and the consequences of their acts affect shamayim---heaven. Heaven stands on this! I am trying to make this intelligible: Esav’s free will, the sale of a birthright for a pot of beans, the incredulity as to how Ya’akov treated his brother. We begin to see an entirely different scenario. When you learn chumash this way, it’s beautiful.


Participant: We know that Yitzchak was blind and that’s why he, they say, couldn’t really tell if Esav was really bad or not but now that we’re not on the surface, we’re in a much deeper sense of what Torah is, Yitzchak was very spiritual, had prophetic (ability) so how come he couldn’t see through Esav’s façade, his act? How come he couldn’t, yet Rivka saw it in a minute. He was an av that knows everything, the process of the tikkunim…..he couldn’t sense that Esav couldn’t fulfill that?


R’Kessin: Good question. Why didn’t Yitzchak see it? The answer is that: we think that a

navi---prophet, knows everything; he doesn’t. A navi only knows what G-D tells him in the nevuah---prophecy. If G-D does not want a navi to know, He will not tell him.


It’s interesting that Yitzchak knew Yosef was alive, knew that the brothers kidnapped him. He knew that. Imagine how much pain he would have saved Ya’akov had he told him, had Ya’akov known. Why didn’t he tell him? Yitzhak reasoned: Ya’akov is a navi so why doesn’t he know through prophecy? Obviously, G-D is not telling him. There’s a reason for that. Had G-D “felt the need” to tell Ya’akov, right then, He’d have told him. Clearly, since he didn’t tell him, G-D does not want Ya’akov to know and he must go through the suffering---which we’ll talk about later.


Could you imagine a father not telling his son about his grandson, thereby allowing his son to suffer? They lived on a whole different plane of existence. To them, everything was spiritual. To them, everything was tikkun---everything. They looked at this world completely through a spiritual “Times.” There’s a newspaper they read called the “Spiritual Times.” That’s how they understand everything, the process of what happens in heaven, how to get the tikkun to progress, how evil is dealt with.


In this case, Yitzchak did not know because G-D didn’t tell him. He didn’t tell him who Esav was. Now you can say: Wait a minute! Even if Yitzchak didn’t know because G-D didn’t want to tell him through prophecy—ok, as will see why not---but why couldn’t he figure it out? He’s an intelligent man, right?


Yitzchak knew that whoever is going to have the agency of dealing with the Satan to destroy him, he’s going to, of course, make mistakes. How could he not? Nobody’s perfect. If the yetzer ha’ra is connected to Esav in order for him to be able to destroy the Satan, of course Esav will slip up every once in a while. So, the fact that Esav sins is “par for the course,” is expected, but doesn’t invalidate Esav’s mission. Yitzchak didn’t realize how evil Esav had become. Part of the reason for that is because of kibud av---honoring one’s father. Esav knew that this would disturb his father and he loved Yitzchak. Even though he was tremendously evil, why would he display that evil in front of his father and cause him tremendous pain?


He knew Esav sinned because the Torah tellsus that Esav married women that Yitzchak was against him marrying, but did not know the extent of the enormous deterioration, the corruption, of Esav’s neshama. Add to the above reasons the fact that Yitzchak and Esav shared the same “area,” the same theme, in the tikkun process. This also likely blinded Yitzchak in terms of the depths of evil that Esav had fallen into. Important to remember that a navi does not know everything.


Participant: In which sefira---spiritual emanation would Esav be?


R’Kessin: As I said last time, he shares tiferes with Ya’akov.


Participant: Do the immot---matriarchs have a spot in the sefirot?


R’Kessin: Yeah, they are together with their husbands. Avraham avinu did the ger---conversions (of males) and she, Sarah, did the women. Sarah is together with Avraham. It’s a team approach. The wives are described in terms of the patriarchs. He’s the zochor---male aspect and the immos---matriarchs are the nekevah---female aspect. Basically, it’s the same sefira.


Participant: With Rachel and Leah, did one have one side of the tiferes and the other had the other side?


R’Kessin: Yes, correct. That’s when we come to the amazing story of Rachel and Leah, who they really were. They also were split. I’ll elaborate on that later. Leah really was to have married Esav and Rachel was to have married Ya’akov. These were the true partnerships but there was an incredible switch which I’ll get into later on.


Participant: You touched on that last year.


R’Kessin: Yeah, I don’t remember but it could be. Now I’m unfolding the whole story in a chronological way. It shows you that, by understanding the hidden story, many questions are answered. It’s amazing when you think about it.