7 Day Workshop - Day 5

Good evening again. Yesterday, we were looking at Adam's family, the story of the two brothers, Cain and Abel, and we saw how things turned out there. Then we looked at Noah's family and examined the relationships within Noah's family, including between Noah and his wife and their children. We can see that things usually go wrong when relationships are problematic. Often, it's not just one person who makes a mistake; it's the relationships themselves that create a condition for Satan to invade.

Now, we're going to move on to Abraham, who is called the father of faith by Jews, Christians, and also within our Unification community. The Divine Principle and Father call him the father of faith, so it's important to understand a little bit about Abraham and why he holds this title. Before I delve into that, I want to revisit a quote that Anna asked me about yesterday. I emphasized this quote because it helps analyze the relationship between Cain and Abel: 'We can become good only if our body obediently follows our mind.' I've added 'original mind' or 'conscience' here. All too often, our body rebels against the mind's directions, which is akin to Cain's murder of Abel. This is how evil grows within us.

The important point here is that evil grows within us. You might have a thought of strangling someone, and I admit I've had such thoughts. However, if you don't follow that thought, it subsides, and you can return to having good thoughts. You may even decide that the last thing you want to do is strangle that person because you genuinely care about them. On the other hand, if you act on that thought and actually strangle someone, that's how evil grows within us. When people act violently, they may feel an impulse to hit someone, but if they resist, that impulse subsides. If they give in, they may find themselves repeating that behaviour in similar situations, ultimately becoming a person of violence.

This is why the principle emphasizes that evil thoughts are already present in our lives. We are filled with both good and evil thoughts. The question is whether we follow those evil thoughts and allow our bodies to act on them. If we do, then evil grows within us. This can lead to becoming a person who commits acts of violence or even sexual abuse. People often talk about habitual criminals, like kleptomaniacs, who can't control their urge to steal. This illustrates how evil grows within us, but the evil mind is already there. Religious life means making our bodies submit to the commands of the higher mind, which refers to our original mind or conscience.

I just wanted to clarify that we have minds filled with evil thoughts, but if we don't follow those thoughts, the evil doesn't grow and become substantial. Anna, your question made me think more deeply about these concepts, and I appreciate it. Now, let's look at Abraham. What was Abram's world like? He came from a place in modern-day Iraq, where much fighting was occurring at that time. In the biblical and Talmudic tradition, it was ruled by someone named Nimrod, the archetypal dictator with a huge personality cult. He had statues erected everywhere, and everyone had to bow down and worship him.

Nimrod's name actually means 'letters revolt.' He revolted against God, fearing that there was a being higher than him who would judge him. He heard a rumor of a God in the heavens and decided to wage war against this God, building the Tower of Babel as a monumental project to climb to the top and kill God. This was the world in which Abraham grew up, akin to living in a totalitarian regime. If you were born into such a world, you had to decide how to respond to this harsh reality.

Abraham's father was named Terah, and he was an idol maker. You might wonder what idols are. These are man-made objects worshipped as if they were God. Sometimes, human beings are treated as if they were God. The Bible mocks idols, making fun of people who worship them. The prophet Isaiah says, 'Their land is full of idols; they worship the work of their own hands.' This highlights the absurdity of worshipping something you created yourself.

Abraham is the father of faith, the first person in Judaism, Christianity, Islam, and Unificationism. It's essential to understand how he encountered and discovered God. One day, as a little boy, he began asking questions about his existence. He asked his parents where he came from, and they explained that he was born from their love for each other. Amazed, he began to worship them. However, he soon realised they didn't always exist and traced his lineage back to his grandparents, then to his great-grandparents, worshipping them along the way.

Eventually, he discovered that everything in this world changes, but there must be some unchanging reality behind it all. He concluded that he would not worship the changing phenomena but the invisible God who created the heavens and the earth. His father, an idol maker, asked Abraham to take the idols to the market to sell. Abraham agreed and set up a table with all the idols. When an old woman came to buy one, he questioned why she, being older than the idols, would worship them. This led to a realisation that these idols were not powerful gods at all.

Abraham's journey begins with a significant encounter. When an old woman approached him to buy an idol, he explained that he worshipped the invisible God who created the heavens and the earth. Intrigued, she expressed her desire to worship this God as well, becoming Abraham's first disciple. Upon returning home, Abraham's father, Terah, questioned him about his sales at the market. When Abraham revealed that he had not sold anything, Terah assumed that someone else must have been selling better idols. However, Abraham explained that he had encountered a woman who wanted to buy an idol but instead shared his belief in the one true God. Terah, frustrated, decided that Abraham should stay home and look after the idols instead of selling them.

While at home, Abraham went to the largest idol in the temple and asked it for a message. When the idol remained silent, Abraham decided to make it breakfast, believing it might be hungry. After preparing a meal, he returned to find the food untouched. This led him to conclude that the idol was not a god, as it had no power, speech, or soul. In a moment of defiance, Abraham took a sledgehammer and smashed all the idols in his father's workshop. Terah, upon returning and discovering the destruction, was furious and demanded to know what had happened. Abraham explained that the largest idol had claimed to be hungry, and in a fit of rage, it had destroyed the others. This confrontation led Terah to question the nature of the idols he worshipped.

Abraham's faith in the invisible God set him apart from his father and the society around him. He was expected to conform to the worship of Nimrod, the king, but he chose to follow his conscience and remain loyal to God. This decision placed him in a life-and-death situation, forcing him to confront the source of his identity. Abraham realised that his true lineage came from his relationship with God, not from Nimrod. This pivotal moment marked a significant transformation in his identity, as he recognised God as his Creator and the source of his existence.

The story of Abraham illustrates the struggle between faith and societal pressure. He was determined to overcome any challenges he faced, embodying the heart of God, who sought a reciprocal relationship with humanity. Abraham's quest for understanding his lineage and existence led him to a profound realisation: he was a son of God. This understanding culminated in a covenant between Abraham and God, establishing him as the ancestor of faith. His willingness to risk his life for his beliefs qualified him for God's blessings, positioning him as a pivotal figure in the spiritual lineage of many faiths.

Abraham's faith had a lasting impact on humanity. Four thousand years ago, God promised him that through him, all families of the earth would be blessed. Today, more than half of the world's population can trace their spiritual lineage back to Abraham, either as physical descendants or as spiritual heirs through Judaism, Christianity, and Islam. This remarkable legacy underscores the significance of Abraham's faith and the blessings that have flowed from it throughout history.

After facing challenges in Nimrod's realm, Abraham and Terah left Ur and settled in Haran. Following Terah's death, God instructed Abraham to move to Canaan, a land that would later become Israel. However, upon arriving, Abraham encountered a famine and decided to go to Egypt for sustenance. Aware of the dangers posed by his wife's beauty, he instructed Sarah to claim she was his sister to protect himself. This decision highlights the precariousness of their situation and Abraham's reliance on cunning to navigate the challenges of his environment.

Sarah found herself in a luxurious environment, surrounded by silk dresses, countless pairs of Jimmy Choo shoes, and people to pamper her. She enjoyed fresh fruit and vegetables, which she had not had for years, and indulged in a Turkish bath with massages and fragrant oils. This life of sheer luxury continued day after day until one evening, Pharaoh entered her bedroom and began to flirt with her. He expressed his admiration for her beauty and proposed marriage, offering her the chance to become the queen of Egypt, the wife of the most powerful man in the world. However, God had sent an angel to protect Sarah, who would only act upon her instruction. When Pharaoh reached out to stroke her hair, Sarah instructed the angel to give him a slap, which shocked Pharaoh and left him bewildered.

This interaction continued throughout the evening, with Pharaoh attempting to charm Sarah, only to be met with another slap from the angel each time he tried to get closer. Eventually, Pharaoh, feeling bruised and confused, decided to leave and retire to his own room. That night, he had a dream in which God revealed to him that Sarah was the wife of His prophet, Abraham. Awakening in shock, Pharaoh called Abraham to breakfast the next morning, where he recounted the events and how Sarah had preserved her purity. He returned Sarah to Abraham, along with many gifts, including his daughter Hagar, an Egyptian princess. This story illustrates the theme of restoration, where individuals face temptations similar to those encountered by Adam, Eve, or the archangel.

Restoration occurs when people find themselves in situations that mirror past mistakes, yet they have the opportunity to listen to their conscience and follow their original mind. This may come at great personal risk, but it allows them to break the cycle of fallen history. In the Garden of Eden, Lucifer was a more attractive figure than Adam, who was still immature and engaged in childish activities. Eve, seduced by Lucifer, chose him over Adam, leading to the fall. Similarly, Sarah faced a choice between the luxury offered by Pharaoh and her commitment to Abraham, who lived a humble life in the desert. Many women might have succumbed to the allure of power and wealth, but Sarah chose to remain faithful to her husband.

By resisting temptation, Sarah overcame her fallen nature and purified herself, resulting in a lineage that was less affected by fallen nature. This gradual purification is linked to the concept of epigenetics, where changes in thought and behaviour can lead to genetic changes over generations. The experiences of individuals can embed memories in their genes, influencing future behaviour. Restoration is about confronting these inherited patterns and making conscious choices to follow one's conscience, despite the weight of familial history and societal expectations.

Abraham's faith in God is another crucial aspect of this narrative. God promised Abraham that his descendants would be as numerous as the stars, despite his and Sarah's old age and childlessness. Abraham believed in God's promise, demonstrating his trust in the divine. However, when faced with the reality of possessing the land of Canaan, Abraham expressed doubt, asking God for reassurance. God instructed him to prepare a sacrifice, which Abraham did, but he fell into a deep sleep and received a troubling prophecy about his descendants being enslaved for 400 years in a foreign land. This revelation must have been overwhelming for him, yet it highlights the importance of honesty in his relationship with Sarah.

When Abraham returned home, he faced a dilemma: should he tell Sarah the truth about the prophecy or lie to protect his honour? Ultimately, he chose to be honest, sharing the difficult news with her. This decision marked a significant cultural shift from a shame-based society, where individuals often hide their mistakes, to a guilt-based culture that values transparency and accountability. Shame is tied to personal identity, while guilt relates to actions. In a guilt culture, individuals can admit their wrongdoings, seek forgiveness, and move forward, contrasting sharply with the shame culture that often leads to concealment and avoidance.

Abraham's choice to embrace honesty and transparency illustrates a profound transformation in mindset. In guilt-based cultures, the focus shifts from how one appears to others to how one stands before God and their conscience. This shift encourages individuals to take responsibility for their actions, seek forgiveness, and strive for personal growth. The biblical principle that those who conceal their sins do not prosper reinforces the importance of honesty, as seen in the teachings of Father Moon, who advocated for transparency and accountability in leadership.

Renouncing mistakes can lead to mercy, as illustrated by the biblical figures Cain and Confucius, who both taught the importance of not being ashamed of one's errors. When shame leads to cover-ups, mistakes can escalate into crimes. This theme resonates with current discussions in Britain regarding the BBC's handling of Martin Bashir's past mistakes. Abraham's journey represents a shift from shame and deceit to guilt and honesty, which is crucial in understanding the dynamics of relationships in the biblical narrative.

Abraham and Sarah had a son, Isaac, and while there are many stories to explore, I will focus on a few key ones. Isaac married Rebecca, who experienced a painful pregnancy. In her distress, she received a revelation that two nations were in her womb, destined to be divided, with the elder serving the younger. This narrative reflects the theme of restoration, particularly the relationship between Jacob and Esau, which parallels the dynamics between Adam and the archangel.

Jacob, as the younger brother, had to restore the birthright, which was initially held by Esau, the elder. In English, we distinguish between 'older' and 'elder'; Esau was older by birth, but Jacob was meant to be the elder in terms of respect and leadership. As the boys grew, Esau became a skilled hunter while Jacob was more domesticated. Isaac favoured Esau for his hunting skills, while Rebecca preferred Jacob. This familial preference sets the stage for the conflict over the birthright.

One day, Esau returned from the field, starving, and asked Jacob for some stew. Jacob seized the opportunity to propose a trade: the stew for Esau's birthright. Esau, in his hunger, agreed, demonstrating impulsiveness. While Jacob did not steal the birthright, he did not earn Esau's love or respect through this transaction. The biblical narrative often presents choices that characters must make, and Esau's decision to sell his birthright was ultimately his own.

Reflecting on the relationship dynamics, Jacob should have admired and respected Esau, the older brother. Instead of exploiting Esau's hunger, Jacob could have supported him in becoming a better hunter, fostering a cooperative relationship. If Jacob had approached Esau with humility and respect, he might have earned the birthright through love rather than deceit. This missed opportunity highlights the importance of genuine relationships and respect among siblings.

As Isaac aged and became blind, he intended to bless Esau. Rebecca overheard this and devised a plan for Jacob to receive the blessing instead. She instructed Jacob to deceive Isaac by pretending to be Esau. This act of deception indicates a lack of communication and respect between Isaac and Rebecca. They should have discussed their intentions openly, but instead, Rebecca acted independently, leading to further complications in their family dynamics.

The relationship between Jacob and Esau was strained, and the lack of communication extended to Isaac and Rebecca as well. When Rebecca approached Jacob, he should have questioned her plan and sought to communicate with Isaac first. However, he allowed himself to be influenced by his mother, disregarding his conscience. This violation of moral integrity set the stage for the ensuing conflict and deception within the family.

Ultimately, the blessing Isaac intended for Esau was one of wealth and power, highlighting the spiritual quality of the blessing. When Esau discovered that Jacob had received the blessing, he was devastated, illustrating the consequences of deceit and the breakdown of familial relationships. This narrative serves as a cautionary tale about the importance of communication, respect, and integrity within families.

Esau hated Jacob because of the blessing their father had given Jacob. He thought to himself that once their father Isaac passed away, he would kill Jacob. While Esau loved his father, he was practical in his piety; he didn't want to break his father's heart by killing Jacob immediately. Instead, he decided to wait until after Isaac's death to exact his revenge. This situation escalated when Jacob's mother, Rebecca, realised the impending disaster and advised Jacob to flee to her brother Laban in Haran. Before leaving, Jacob received a blessing from Isaac, who wished for him to be fruitful and possess the land given to Abraham. This blessing held significant spiritual meaning, as it echoed the blessings given to Adam and Noah, emphasising the importance of dominion over the land.

Jacob's actions towards Esau were not justified, as he tricked Esau twice to obtain the birthright and the blessing. He first bought the birthright with lentil stew and then deceived Isaac to receive the blessing meant for Esau. However, these actions were not in accordance with the Divine Principle. Jacob should have served his older brother and earned his respect, which would have led Esau to willingly acknowledge Jacob as the rightful heir. Instead, Jacob's trickery only perpetuated a cycle of deception, which is never the correct path to restoration. True restoration comes from honesty and integrity, not from repeating the mistakes of the past.

Rabbi Jonathan Sacks suggested that had Rebecca communicated with Isaac about the blessings, the course of their lives could have changed significantly. Isaac had intended to bless both sons, giving Esau a blessing of wealth and power while reserving the covenantal blessing for Jacob. He believed that by blessing Esau first, he could prevent jealousy and conflict between the brothers. However, this lack of communication led to a series of unfortunate events, extending the indemnity that followed Jacob's deceit. Jacob's actions were not only wrong but also resulted in a long-lasting impact on his family dynamics.

The consequences of Jacob's deceit were severe. Isaac, feeling betrayed, still blessed Jacob, recognising that it was his duty despite the betrayal. However, this act of blessing came with a heavy heart, as Isaac feared for Jacob's life due to Esau's rage. Esau, feeling betrayed, vowed to kill Jacob, leading to Rebecca sending Jacob into exile, which caused her immense pain. Jacob's life was marked by strife and hardship, stemming from a single act of deception that was unnecessary in the first place. When Jacob later met Pharaoh, he described his life as 'few and evil,' highlighting the lasting scars from his actions.

Upon arriving in Haran, Jacob met Rachel, Laban's daughter, and fell in love with her. He agreed to work for Laban for seven years to marry Rachel, but on the wedding night, Laban deceived Jacob by giving him Leah instead. This ironic twist mirrored Jacob's earlier deceit towards Isaac and Esau. Laban's actions were a direct consequence of Jacob's previous behaviour, reminding him of the pain he had caused others. Jacob's preference for Rachel's beauty over Leah's sensitivity led to further complications in his family life, as he ended up with two wives, which was against the tradition of having one wife.

Ultimately, Jacob's experiences taught him valuable lessons about deception and its repercussions. He realised that his actions had consequences, and he began to understand the pain he had inflicted on others. The cycle of deceit continued, but through his struggles, Jacob gained insight into the importance of honesty and integrity. This understanding was crucial for his personal growth and the eventual healing of his relationships. Jacob's journey serves as a reminder of the significance of ethical behaviour and the impact of our choices on our lives and the lives of those around us.

What's happened to me, I deserve it. I cannot blame anybody except myself because I made the mistake, and everything that's come from this is a consequence of the mistake that I made. Later on, he gets cheated out of his wages ten times by Laban. As Rabbi Sachs said, from that single mistake, that's the way the world works. Anyway, as time went on, Jacob really regretted what he'd done. His father said he felt sorry for what he'd done to his older brother. He thought it was understandable for Esau to want to kill him when he'd taken away the blessing by cheating, and he was sympathetic with his brother. He really was sorry for what he'd done. After 21 years with Uncle Laban, he restored the three blessings and became a person of character, mind, body, and unity. No matter how many times Laban deceived him, he didn't get angry and seek revenge. He just took it on the chin, swallowed it, and digested the injustice, realising that, at the end of the day, it was all his fault. He established a family with 12 sons and one daughter and became incredibly wealthy. After 21 years, God appeared to him and said it was time to go home. So, he left Laban and went home, thinking he would go and see his brother Esau. He sent messengers ahead to his brother Esau, saying, 'I, Jacob, send to tell my lord, order my fame, find favour in your sight.' In other words, he wanted to put on a party for his return after being away for 21 years.

However, the messengers came back to Jacob saying, 'We came to your brother Esau, and he is coming to meet you with 400 men.' Jacob was greatly afraid and distressed. He realised that, 21 years later, Esau hadn't got over it; he hadn't forgiven him and was still really angry. Jacob feared for his life and was also afraid he might get into a fight with Esau and kill him, which was a distressing prospect. So, he thought, 'If that's the way Esau feels about it, I'm not going to go and see him; I'm going to go straight home and see Mum and Dad.' Every moment, people have to make a choice; it's all about moral choices. The whole thing is about moral choices: do I do this or do I do that? Do I follow my conscience or take the easy way out? He thought about it and realised that if he went to see Mum and Dad, the first thing they would say to him is, 'Have you made it up with your brother Esau?' and he would have to say no. So, he decided he had to go and make it up with his brother Esau, even at the risk of his life. He thought about how he could work out a plan to make it easier to restore the mistake he made.

He divided everything he had in two and sent gifts to Esau. The messengers said, 'These are a gift to my lord Esau; Jacob is coming behind him.' Jacob thought he might appease Esau and make him happy with a present or blessing that goes before him, and afterwards, he would see his face and perhaps be accepted. Jacob wanted to be accepted by his older brother; that was so important for him. After he wrestled with the angel at Jabbok, he was then ready to face his brother Esau. He had wrestled with his fears and demons and found a deep peace within his own heart. When he went to meet Esau, he was at peace with himself, radiating peace. If he had conflict within himself and was afraid, Esau would have sensed the fear and wouldn't have respected him. It's like a dog biting someone who's afraid. Jacob could have gone somewhere else to enjoy his hard-earned wealth if he had not thought of God's will. He could have said, 'Esau is Esau, and I am I, so what have I got to do with his life?' But his mind was so occupied with God's will that he wanted to meet his brother and reconcile the past, soothing his heart until his resentment vanished.

After wrestling with the angel, the next morning, Jacob went bowing himself to the ground seven times until he came near to his brother. Esau was overwhelmed by emotion; he couldn't control himself and ran to meet him, embraced him, fell on his neck, and kissed him, and they wept. You might wonder why Esau reacted in that way. What was Jacob doing that caused Esau to respond like this? Jacob gave to Esau half of his wealth, flocks of sheep, and flocks of goats. Jacob was giving Esau a gift, a blessing of wealth, and then he bowed to the ground seven times. The blessing that Jacob stole from Esau was, 'May the sons of your mother bow down before you.' So, what Jacob is doing here is restoring and giving back to Esau the blessing he stole by enacting it, giving Esau wealth and bowing down to the ground before him. Esau sees this and realises that his brother is sorry for what he's done. Jacob regrets stealing Esau's blessing and is giving it back to him. Now, his younger brother has become a good younger brother, acknowledging that he is the older brother by bowing down to him seven times. That's why Esau was overwhelmed; he found his younger brother again, and he was so happy. All the resentment melted away, and he was able to forgive Jacob because Jacob had repented and restored the mistake he made.

Esau asked, 'What do you mean by all this company which I met?' Jacob spoke with such respect for his older brother, saying, 'I have enough, my brother; keep what you have for yourself.' Jacob said, 'I pray you, if I have found favour in your sight, accept my present.' The Hebrew word is 'blessing'; it's very clear it's about what he stole. Jacob says, 'To see your face is like seeing the face of God.' That's a correct attitude; the younger brother is showing the older brother the respect he should have shown back in the day. Jacob is not boasting; he says, 'God has dealt graciously with me, and because I have enough.' Jacob is humble in front of his older brother. He had bags of fallen nature but overcame his fallen nature. When we look at this old story, Cain and Abel both had bags of fallen nature and gave in to their fallen nature, leading to disaster. Jacob and Esau also had bags of fallen nature, but the key here is that Jacob overcame the fallen nature of Abel and became a good younger brother. He became lovable, humble, sharing, and cooperative. It's really important to recognise that he bowed down, and his older brother acknowledged that.

Jacob realised he was not a good younger brother; he understood that it was wrong to steal Esau's blessing and hurt his older brother. At the risk of his life, he returned the blessing he stole, gave Esau gifts, and bowed down to his older brother seven times. He became a good younger brother, lovable and worthy of respect, making it easy for Esau to forgive him because Jacob admitted he committed a crime. It was wrong to steal Esau's blessing. The second important thing is that he accepted responsibility for what he did. He didn't say, 'It's all Mum's fault; she told me to do it.' He didn't blame his mother; he took ownership and responsibility for the mistake he made. We are responsible for everything we say, think, and do. We can't say, 'Oh, it's the gods that made me do it,' following the stories of the Greek gods. If someone tells me to do something I know is wrong and I do it, I'm responsible, not the person who told me to do it. Jacob doesn't give extenuating circumstances; he follows his conscience, shows grief, and acknowledges the harm done. He's really sorry and puts things right. He doesn't just say to Esau, 'I'm sorry I took your blessing; will you forgive me?' No, he actually puts things right by giving back what he stole. That's the point; that's what restoration is.

In principle, it says Jacob established the pattern for the natural voluntary subjugation of Satan by winning Esau's heart to respect and making it easier for Esau to forgive him. This is a pattern followed later by Joseph, Moses, Jesus, and, of course, by Father Moon as well. Abraham's family then establishes a heavenly tradition, which is why we refer to the God of Abraham, Isaac, and Jacob. This was established in the three great kingships and restoration, the four great realms of heart. Jacob achieved what neither Abraham nor Isaac could accomplish. Abraham and Isaac, along with Esau, went their own way, but with Jacob, all his 12 sons went down with him to Egypt, and all the 12 tribes came back out of Egypt. Jacob was one of the most remarkable people in setting this kind of thing. You might think, 'Well, okay, I want to give you an example; it's not always like this, though.' This is the tale of other brothers. These are the Freud brothers, grandchildren of Clement Freud, the great Austrian psychoanalyst. Lucian Freud's 1995 painting 'Benefits Supervisor Sleeping' set a world record price for a work offered by living artists when it was sold for 33.6 million dollars. It is said that he did not speak to his brother Clement, who is 84, in more than 50 years. Last week, he was quoted as saying that they would not exchange another word. 'Why on earth would I want to speak to him or see him again?' he said. 'Family is not important to me.' He added, 'It doesn't bother me in the slightest.' The origins of the rift between the pair are shrouded in mystery.

When Clement Freud died, some journalists went to the funeral and noticed that his brother, Sigmund Freud, wasn't there. The journalist wondered why and phoned Lucian Freud for an interview. Towards the end, he asked, 'I noticed, Lucian, you didn't come to your brother Clement's funeral last month; why not?' Lucian replied, 'It never occurred to me.' The journalist was shocked and asked, 'Why on earth not?' Lucian said, 'I have no feeling for him. I don't think of him as my brother; I'd just be a hypocrite if I went.' The journalist asked, 'Why not?' Lucian replied, 'We haven't spoken to each other for more than 50 years. I can't remember; I think when we were teenagers, we had some falling out. He went to this university, I went to that one, and we just drifted apart. I was interested in this; he was interested in that. As time went on, it became more and more difficult to pick up the phone. We just didn't meet, and as time went on, we just grew further and further apart. Now, we just don't have any feeling for each other.' Sadly, that's often the way it is in families. The greatness of Jacob is that even after 21 years, he felt he had to make it up with his brother, even at the risk of his life. It's so important; that's what it is to be a tribal messiah. You try to save the family and put it back together again, and that's what Jacob was, the tribal messiah.