Rosh Hashana - Coronation Day

2:02 So it's a day of anniversaries, and we need to understand in a deep manner what exactly is the nature of an anniversary. We know that the world is made up of three things: olam shana venefesh Space, time, and humanity. We're very used to thinking about it. The world is made up of time and space. And humanity populates the world. The problem with such an approach is that it leaves us as guests in the world. And so our interaction with the world is one of us populating the world, intruders in the world, polluting the world, guests in the world, conquerors of the world. But we tend not to think of humanity as a part of the world. And the truth is that that's not correct. We are actually part of the fabric of the physical creation of the universe. In 2006, a woman named Rhonda Byrne wrote a book called *The Secret*. It was based on an earlier film.

3:12 The book was featured twice on the Oprah Winfrey Show. And to date has sold more than 21 million copies worldwide. Has been translated into 46 languages. It was on the New York Times bestseller list for a hundred and forty-six consecutive weeks. And according to Forbes, in a 2009 report, the book and the movie have grossed over three hundred million dollars in sales. And the essence of this secret, the foundational principle of this book It is based on the law of attraction. And this claims that positive thinking can create life-changing results. How does it work? It works as follows: the author claims that as we think and feel, we're putting out a frequency into the universe, and that frequency attracts back the feelings that we put out. For example A person who puts out feelings of love, a feeling of happiness, feelings of gratitude, they will receive in return that same set of events and circumstances. If I think chas v'shalom, angry thoughts or hurt feelings, then the events that I will attract back into my life will cause me to have more anger.

4:25 On the converse, if I think positively, then I'll attract positive events and circumstances into my life. And the book goes on to talk about how you can increase your wealth and your happiness and even your health simply by changing the way you think and feel. Now I'm not here to take a stand on whether or not the book is correct or incorrect, but one thing is for sure. We know that positive thinking—people who see the world in a positive way tend to have more positive lives. The book calls for a three-step process: ask, believe, and receive. If you want to attract positivity in your life Then the secret says first you have to ask for it. You have to put that out into the world, put those vibes into the world. You have to believe that your positive thinking will have an impact on the world, and prepare yourself to receive in turn the events that come back your way.

5:24 Interestingly, something we've known in Yados for a long time, the two tools that the secret highlights as very important to this process of bringing positivity into your life are visualization and gratitude. This book was a revolution. It was a revolution in thought, but frankly, it's something that we in Chasidus have known for a long time. We knew that man was not simply a visitor in this world, but that he was part of the fabric of creation. And therefore, when Hakadosh Baruch Hu created us, it was the culmination of the creational process. For the first five days, the Rebbeinu Shlulam created time and space. And then on the sixth day, he put in the final component, and that component was man's consciousness. And man, through his consciousness, through his expression of gratitude and visualization, which we know as tefillah. He's able to have a physical and tangible impact in the world.

6:25 Scientifically, we know that human consciousness actually affects the world around us simply by observing light. The particles of light will change because we are not guests in creation. We are partners with the Rebbeinu Shlom in creation. And it was not a physically complete reality until we were created. Because we invest energy into the Briah with our positive thoughts, with our prayers, and with the way that we interact with other people. With the things that we do technologically, scientifically, and all the advancements that we make, we impact the world. We are partners with the Rebbeinu Shlom in creation. And therefore, when we say Hayom Harasolam, this is the day that the world was created. It's true; the first five days were a part of the process of creation, but the world was not created until we partnered with Hakadosh Baruch Hu in the creation of the world. When we talk about our anniversary with the Rebbeinu Shalom, we're talking about the anniversary. We're celebrating the anniversary on the day that Hakadosh Baruch Hu created us and said, "Be my partner."

7:36 Okay, help me rectify this creation. Help me build for myself. The Rebbeinu says, 'You build for me. Help. Let's build it together. A mishkan, a dira betachtonim, a place that will reveal my godliness.' And I'd like to suggest, based on this principle That when Yosef HaTzaddik was in the house of Potiphar And he was literally on the verge of being nichshal bacheit, and he was about to fall prey to that sin. We know that Chazal say he looked in the window and he saw an image of his father Yaakov Avinu. It was this imagery, this visualization That when Ya'asef HaTzaddik saw it He said, "I can't sin." And many have already explained that Yaakov Avinu, based on the Gemara, we know that Yaakov Avinu looked like other Marishon. So what was it that Yosef saw? What was the Consciousness that took over Yosef, that he was able to stop himself from sinning It was the consciousness of Adam Harishon.

8:40 What was the story of Adam Harishon? Adam Harishon ate from the Eitz Hadas. Hakadosh Baruch Hu said, "This tree is off limits," and Adam Harishon ate from that tree. And as a result of eating one fig, or one esrog, depending on which sheet you go with The entire story of history was changed. The entire story of history was changed because of one action of man. This created a spiral that started with the words "Ayeka." Where are we? That's the story of creation. We went from being present to being lost. This was the beginning of therapy for the world. Ayeka, where are we? What's going on in the world today? Yosef HaTzaddik saw the image of Adam Rishon and he remembered. Man is not a visitor in this world. Man is a part of creation. And every single action has cosmic significance. And it was that which gave him the ability to pull himself out from such a difficult situation, where for so much time Eshes Potifar was hounding him to do this particular avera Until Yosef was able to say, "I won't do this avera."

9:56 I won't do it because my actions are meaningful. The beginning of sin Is the time when we forget how important we are to creation. Yosef realized I have an opportunity to change the world in a positive or a negative way And this is why. As soon as Yosef HaTzaddik realized that he was the access point between Shamayim va'aretz, vayetzeh hachutzah, he went outside. He no longer saw himself in that narrow, confined way. He was a different person. He was living in a different space. The space was no longer a space of Mitzrayim. He was in a constricted space, but he wasn't physically. He was in a Mitzrayim, with all of Mitzrayim's forces telling him who he can't be. But Yosef HaTzaddik found this space inside of himself, where he knew that he is the access point between Shamayim v'Arutz, and he was living in an entirely different reality. The reality of Adomarishon, as the Gemara says, is that he spanned the entire world. When he would lie down, he covered the entire world, and when he stood up, his feet were planted firmly on the ground, and his head was all the way in Shamayim. The nature of Adomarishon is he is much bigger than this world. He's not confined to the finite spaces of this world.

11:16 And that's what it means. Vayitei Achutsa Yosef In his, and we're going to see that this is the Yisod of Yosef. Yosef recognized, I have the kliach of other marishon inside of me. When we ask ourselves what our relationship looks like with the rebbeinu shalom? So many of us have lost sight, and I myself am included in this, where we look to the rebbeinu shalom in a very childish way as somebody who just fulfills our needs. And what type of relationship is that? That's a sick relationship. If a child has a relationship with his parents, where he has no gratitude towards his parents, he doesn't recognize the fact that he would not be here if it were not for his parents, and all he does is ask them for more money and more things. That's not much of a relationship to speak with. And on the other side, if we look at the rebbeinu shalom as somebody that has all the power And we are totally reliant on him and we can't get anything for ourselves. That's also a sick relationship.

12:15 Authentic yiddishkeit does not reduce the rebbeinu shalom. To the provider of our needs. That's an unbalanced relationship. Really, the way we're supposed to see our relationship with Hakadosh Baruch Hu is that we are a partner with Him in creation. He created us; we're meshubet to Him, and He does provide for our needs. That the Rebbeinu Shlom is not standing over us like some sick person and saying,"Do my will, or I will crush you." That's not what the relationship is about. The Rebbeinu Shlom is asking us to be in a healthy, balanced relationship with Him. How does a person come towards such a relationship? So the Gemara in Sanhedrin on Kuf Gimel talks about Yeravam ben Nevat. What's the story of Yeravam ben Nevat? We know that the Melech was Rechavam, who was the son of Shlomo. Who said that he would raise taxes, which would increase pressure on the people.

13:13 And Yeravam ben Nevat he led this coup against Malchus based David, which was Rehavam And he split off. This was known as Malchus Yisrael, and there was a time when there were two kingdoms in Klal Yisrael. There was Malchus Yisrael, Malchus based David And the ten tribes of the northern kingdom split off and coronated Yeravam as king. Two tribes stayed with Rehavam, who was, as we know, Malchus based David. Now who was Yeravam ben Nevat? Yeravam was the Gadol Hadar. Chazal say that all the Talmidei Chachamim in his presence were like the grass of the field. The pasuk says, "Va'acher hadvar emaile." After these events What events are we talking about? So Chazal say that after Yeravam became corrupted After he was a Chotei Umachni, as the Mishnahavas calls him, because he put up idols and resurrected idolatry in Klal Yisrael. "Acher hadvar emaile," he didn't repent.

14:12 Even though he was a Torah giant And Chazal tell us an amazing thing, that a Maran Naviuah and Hakadosh Baruch Hu came to him and he made a deal with him And he said, "do tshuva" Ani ve'Ata ve'Ben Yishai, we'll take a stroll through Gan Eden. Ani ve'Ata ve'Ben Yishai, if you'll do tshuva right now,' the Rebbeinu Sholom says, 'all will be forgiven, you and I.' And Ben Yishai will take a walk through Gan Eden together. And Yeravam asked me Baruch. But who will be the leader? And the Kodesh Baruch Hu says Ben Yishai will be the rosh And Yeravam says if Ben Yishai is going to be the rosh, then I'm not interested in doing tshuva. And the obvious question is, how is it possible? How is it possible to have a mara nevuah like that where you're talking to the Rebbeinu Shalom? And the Rebbeinu Shalom is telling you, if you do tshuva, ani the atav ben Yishe, I will be halech and ganed them together. How is it possible not to do tshuva?

15:17 And furthermore, the Ariesal asks another question: What is Yeravam asking me? Baroish, look at the words, ani, meaning the Rebbeinu Shlom, the atav, and you, the ben Yishe. So who comes first, Yeravam or ben Yishe? Yeravam comes first. So what is your ravam asking? He's told Aniiva ato veBenyishai mi baroish. You will be baroish. What is he asking? And especially, it's difficult given that the rebbeinu shalom answers him that Benyishai comes first. If Benyishai comes first, if Benyishai is baroish, then it should have said Aniiva Benyishai veAto. So what's going on over here? And the Arizal says something unbelievable. He says this machlekas between your ravam and rechavam was an old machlekas. We know that Rechavam was from Malchus based David. He comes from Shevet Yehuda. Yeravam came from and Yeravam came from Ephraim Which is Yosef HaTzaddik. Yehuda was the king of the Shvatem. He was from Leir.

16:20 Yosef was also a Melch. He was Melch in Mitzrayim. But he came from Rachel. Yehuda is the one that sets the whole stage. He's the one that sets the drama in motion. He's the one that sells Yosef down to Mitzrayim. And that story that culminates in Vayigash, Yehuda, and Yosef declaring, 'Ani Yosef, ha'eda vichai.' And in that very haftorah, listen to the words of the Naviyacheskel. The Naviyacheskel says that he had a vision And in that vision he received two sticks. On one stick he writes the word Yehuda. And on the other he writes Ephraim And he talks about the time when both sticks will be brought together and turned into one stick. And what is this whole Mara Nevuah about? This Mara Nevuah is talking about the machlokes between Yosef and Yehuda. The machlokes between Rachava and Yerava. Because there's a concept of malchus as Yosef, and there's a concept of malchus of Yehuda.

17:22 And it plays itself out throughout history. That's why we have two Mashiachs, Mashiach ben Yosef and Mashiach ben David. But ultimately, it culminates with Mashiach ben David. Ben Yishai is Baruch. And the Navi says that the truth is that the two of them need to work together. So let us try to understand what this fight is really about. What was going on between Shvata and Yosef, between Yehuda and Yosef? Because all of Jewish history really revolves around this conflict. And there's two dynamics when it comes to Malchus. One is called Yosef, and one is called Yehuda. First, let us understand Malchus of Yosef. Yosef means to increase. To enhance To recognize your own Mitzios, to recognize your own identity, self-growth, self-actualization. The Rebbeinu Shlulam loves you, for you And the role of Malchus Beis Yosef is to look inside of yourself and to recognize that you have a spark of the Rebbeinu Shlulam inside of you, a Chelak Eloka Mimal.

18:32 And the Rebbeinu Shlomo recognizes that about your identity, and he's hopelessly and unconditionally in love with you as a father is to his son And that dignity, that majesty, of the Chelak Elokim Mal that's inside of you, it's pure and innocent, and it can never be corrupted. As the Alter Rebbe says in Tanya, the highest level of Chuba. Is it that you think there's something wrong with you, and that's why you need to do tshuva? The only thing that's wrong with you is that you think you need to do tshuva. A person has to recognize that they are not defined by their actions. That was a ruach stus. You had a crazy thought that came into your head. For some reason, your consciousness shifted out, and you were insane. You actually, for a moment, thought that you were just this finite human being, when in truth you're an infinite piece of God.

19:29 And denigrating you, looking at you and not recognizing the power of your soul, not recognizing that you're a partner in creation—that is the single greatest crime that a person could commit. That's why we see that Yosef HaTzaddik all throughout history dresses up nicely and has a signas pasim. Yaakov Avinu gives him the coat and he doesn't give it to the other shvatim. He's elevating himself, he's recognizing the majesty of himself, and that's why Yosef HaTzaddik also gets involved in combing his hair. He's appreciating his own depth, his own shefa. That's what hair is about. Hair is a power that grows from you, and Yosef HaTzaddik appreciates that hair. He recognizes that the true self needs to be treated like royalty. That's the aside of Yosef, Godless HaAdam. And then there's the aside of Yehuda. Yehuda means to confess from a lashon of hayda. To thank To surrender To be mevatal yourself to something that's bigger than you To live in a transcendent way Because a relationship with Hakadosh Baruch Hu transcends the human experience, and therefore the only way to connect to it is to surrender your identity. I have to conform to the Rebbeinu Sholom, and not vice versa. I am made b'tzela melokim. He is not made in my image. To find the truth, I am willing to go beyond myself.

21:02 And Yehuda is the antidote to the narcissism of today's generation. Today, because we have no sense of self Everything must serve me. It's because I don't love myself. Because I haven't tapped into the Yosef HaTzaddik That I have no ability to live in a Yehuda type of way. And that's why so many people, despite their strong desire To really serve the Rebbeinu Shalom with truth, and to really do that which the Rebbeinu Shalom wants, they don't find themselves with the ability to do what the Rebbeinu Shalom wants. They don't find themselves with the ability to live in that relationship, because in order to be in a relationship, there needs to be a healthy I. There needs to be a healthy recognition of who we are. Because otherwise, who would be in a relationship with me? There's nothing here for you to be in a relationship with.

21:56 And this is the reason that so many marriages are falling apart And this is the reason so many children and parents are—it's such a tragedy. They're maimish tearing away at each other. It's because all of them are clawing for a little bit more identity because they have not found that Yosef HaTzaddik inside of themselves And Yosef must precede. Yosef must come first. And that's why Yehuda must bow down to Yosef in Mitsrayim, because Yosef has to be recognized as the Melech first. You can't get to a Yehuda without first cultivating the art of Yosef. If a child is raised Chassid Shalom without knowing how incredibly pure he is, then he's always learning that he has to meet a certain standard; otherwise, he'll never be enough. And there are yidden that are serving the Rebbeinu Sholom, and they're doing everything the Rebbeinu Sholom wants, and they look like they're being mevatal themselves. It looks like they're in a healthy relationship with the Rebbeinu Sholom But these people are serving the Rebbeinu Sholom nebach out of such a dangerous place that if I don't meet the Rebbeinu Sholom standards, then I'm a nothing. And really, it's vice versa. It's because you're a something that you have the ability to serve the Rebbeinu Sholom And so many people can't actually love God because they hate themselves.

23:12 And if you come to a place of self where you appreciate who you really are and you appreciate the purity of the chelik elukamim mal that's within you, then naturally you're in a relationship with Hashem. It's a natural relationship. It's not something you have to do. It's something you naturally have. The whole Tanya was based on this idea. It was based on the pasuk he writes. In the Daf Ashar, he writes the whole Torah that I'm about to teach you. The whole of Tanya is based on this one pasuk: "Ki kara v'elecha hadavar ma'od beficha ovavvcha laasosoi." The Rebbeinu Shlom's relationship with us is very near to us. It's not something that we have to achieve. It's natural to us. Every single mitzvah is another way of accessing that relationship with the Rebbeinu Shlom. That's why Chazal say that in the end of days there will be no mitzvahs. Mitzvahs will be bottled. Why? Because we're going to recognize it's not really a commandment. It's an organic part of who we are.

24:15 It's such a difficult thing today. Okay, people talk about the mitzvah, like I have to do a mitzvah. I have to do a mitzvah. Of course, mitzvahs need to be done, but a mitzvah doesn't emanate from a place of doing. That's where it. That's where it finishes. But the mitzvah has to come from an organic place inside of yourself. The Ragu Chaver Goyin says that there's a difference between the word Yaakov and Yisrael. Yaakov is referring to the individual Yaakov Avinu, but whenever the Torah says Yisrael, that's referring to the nation of Klal Yisrael. Yisrael loved Yosef more than any of the other brothers. As a nation, the concept of Yosef, the development of the identity of the soul, is the most beloved. It must come first. That's why Yosef, a tzaddik, says to his father, "Hineini." Hineini doesn't mean I am present. Hineini means I am here. There's an I. There's something that you can attach to. Hineini. It's a very deep word.

25:11 But without Yehuda, Yosef can go too far. Not Yosef HaTzadik. I'm talking about the concept of Yosef. Without a Yehuda, once you have an I, you need to take that I. You need to recognize since that I is a chelak elokam mimal mamish, it needs to take that next step and attach itself to the Rebbeinu Shalom. And this is where Yeravam made a mistake. Yeravam, from Shevet Efrayim, understood as the Guttal Hador. He understood I have to fight against this Malchus based David concept because we're Yosef at Zadik, and you can't raise taxes and raise yourself above the people. There's Malchus Yisrael. And this is what he was fighting for. Yisrael, Malchus Yisrael, Yisrael is beloved. His most beloved is Yosef. And so he was fighting. And the truth is that he made a mistake. Because Yosef needs to lead to Yehuda. The enhancement of yourself is only there ultimately to be mivatel yourself. Otherwise, it's just self worship And this was the mistake that Yeravam made. Yeravam was told by the Rebbe Nachsholom.

26:27 Ani the Ata the Ben Yishai And Yeravam wanted to know me Baruch. Where does this all lead? I know I'm gonna be first, but me Baruch What's the goal? Is the goal Yosef HaTzaddik or is the goal Yehuda? And the Rebbeinu Shlom said the goal is Yehuda, and Yeravam said, 'I think it's intolerable.' Because the goal Yeravam said needs to be the grander of the self. The self is a chelak alokami mal mamish, and the Rebbeinu Shlom said back to him, "It's true. The grandeur of the self is very important." But it needs to culminate in Ben Yishai. It needs to culminate in a relationship, and a relationship is about being mevatel yourself to another, surrendering, creating that space within yourself to allow another in, and that's the insight of David HaMelech. Perhaps that's the deeper meaning of the word ani, the ato, the benyishai. The rebenishlam is giving him the formula. First, there's a rebenishlam. When you appreciate that there's a rebenishlam, now you understand what an ato is. You are a chelak el kamim al mamish, and then ultimately there's a benyishai. That's the order: ani, the rebenishlam, ato. Now you understand what you are, the benyishai. Now you're able to be mivatel yourself to create a relationship with the rebenishlam.

27:50 And that's what your ravim couldn't hear. And that's why the Greeks wanted Klal Yisrael to ride on the horn of Asher, so they don't have a chelak in Hakadosh Baruch Hu. Why the horn of Asher? Because Yosef HaTzaddik is called Asher. He's called the bull, and the Greeks worshipped beauty. They worshipped their body. But that's the destruction of Yosef. That's not the idea of Yosef. That's self love in the most disgusting way. That's where self love becomes selfishness. It's aggressive. It has no limits. I'm the center of the universe. That's Greek. And the truth is the exact opposite. The Yisef Atadik is the Keren Ashar. He's what leads us to Elokei Yisrael And that's why the deeper wisdom teaches us that the word Ani is the same letters as the word Ayin. And that's the true Ayin is the nothingness of the Rebbeinu Sholom. That we recognize our own Ani is the Ayin of the Rebbeinu Sholom. Now we begin to enter into the world of self.

28:49 And this is why the brothers didn't recognize Yosef as the Melach in Mitzrayim. They misunderstood him, Yosef. They said that can't be it. That can't be Melucha. The brothers didn't understand that. Yehuda taught them that Melucha is the Yisite of Bittol. It's the Yisite of less lemi gar mi klum. How could the Yisite of ego be the Yisite of Malchus? It wasn't just his beard. Obviously, the beard represents something deeper. As we said, the hair, the power. He was recognizing Yosef Hatzadik, recognizing the power of his own Shefa. And that the brothers couldn't understand how malucha And the targets is that it is a malucha. Ultimately, you have to recognize the self before you can be mavatel yourself. But if it doesn't culminate in the bitel of ben yishai, then what was the whole purpose? Just like a musician loses himself to the music, or an artist loses himself while they're painting, so too a yid has to be able to have such a great, healthy sense of self. That he's able to lose himself to the Rebbeinishul of them.

29:50 And this is why Yosef HaTzaddik. It doesn't matter where he is. Yosef HaTzaddik could even find himself in jail because he's already vayetzeh achutza. You could put him in the most restrictive situation in the world. You could put him in jail. You could put him in Mitsrayim. It doesn't matter. You could put him in jail for 22 years. It doesn't matter. Yosef HaTzaddik. He's not there. He's vayetzeh achutza. He's living in a world inside of himself. That access point between Shamayim va'aretz. And I want to tell you, chevra That even the goyim know this. My wife told me after I told her this vort that Stephen Covey in Seven Habits of Highly Effective People Literally makes the same exact point. That Yisef HaTzaddik, it doesn't matter where he is. You imagine even a goy knows this. Yisef HaTzaddik, it doesn't matter where he is. He could be in jail, but he'll rise to the top. He could be in the house of Potiphar. You know what Mitsrayim was. Mitsrayim was a disgusting place. He could be in the house of Potiphar. And he could still raise himself up to the top. Why? Because Yosef Hatzadik is not living in the space you put him in. The space he lives with is inside of himself

30:53 And that's why ultimately Yosef Hatzadik saw that he had to bring the brothers down to Mitzrayim, and he had to get them to the place where they recognized Yosef Hatzadik. They had to go through this whole process of being mevato themselves to Yosef, because you must recognize that Gadlus HaAdam is the beginning, and it wasn't a rebellion. Against Yehuda, when Yosef Hatzadik said and came and said, 'You have to bow down to me.' It wasn't a rebellion against Yehuda; it was a part of the process. And Rabbeinu Sa'adi, that is the process of Rosh Hashanah The process of being Mamlech the Rebbeinu Shlalom. It starts with us; it starts with our consciousness. We were given the ability to be partners in creation in the world. We are the access point between Shamayim and the Arutz. We, with our consciousness, can literally and physically change the world around us. We can attract positive things into our lives.

31:46 And we have the ability, through keeping negative thoughts outside of ourselves, to keep negativity out of our lives. This is why we celebrate Rosh Hashanah at the culmination of creation with our birth And this is the aside of this Rosh Hashanah, guys. The purpose of Klal Yisroel is to rectify this world. And that is a very serious job. It's a job that requires tremendous joy, tremendous simcha, tremendous passion. Nachas Hashem leitzanis. We have to recognize that we have a very serious job. The job is to be in a relationship with Eruv Nashim. We are not guests in the world. What we do makes a difference. We impact the world. We want this world to be a godly world. That's what we're here for. This is the whole tachlis. So we need to be able to make a kabbalah on ourselves. This is the beginning of tshuva. This is the beginning of the aseret yemei tshuva. We need to be able to say the following: Whatever we've been doing until now, we need to take it more seriously. It doesn't mean we need to feel guilty. It doesn't mean we need to feel frightened. As we've mentioned, those are illnesses of the soul, but we need to take our mitzvahs more seriously. Whatever we haven't been doing.

33:04 We need to start doing And whatever we've been doing wrong, we need to express the godliness of that which we've been doing wrong. We need to rectify that which we've been doing wrong. That's what it means to take our jobs seriously in this world, like in any relationship. When we evaluate the relationship and we say, 'How is it going so far?' We're partners in creation. Let's look at creation. We've done positive things. We've certainly brought some positivity into the world. Let's keep going with that. Let's make it even better. We've negated certain things. We've been derelict in certain responsibilities. This year, we're going to say I can and I will do better. And there were certain things that we made mistakes on And we're not going to beat ourselves up over those things. But we are going to regret them Because we can and we will do better. Regret is very different than guilt.

33:57 It's much healthier than guilt. Guilt paralyzes a person. Regret motivates a person. And this is why we have an element of tshuva, and we have an element of malucha. When we blow the shofar, we are coronating the Rebbeinu Shlom as king with our consciousness, with our reality, recognizing how important we are because we're a shtik Rebbeinu Shlom. We are calling out to the Rebbeinu Shlom and we're saying Be our Melech Lead us. This is the purpose of what we're here. We only feel fulfilled when we are connected to you. And we have to coronate him. He can't just coronate himself because that's a dictatorship, and we're not in a dictatorship. We're in a relationship. This year, we have to remember our mission. And therefore, when we remember our mission, the Rebbeinu Shalom says, "I'm going to give you the tools." I'm going to give you the tools to fulfill that mission. That's why Sifrei Chaim and Sifrei Mesim are psukim lefanov.

35:00 This war, this year, the books are open. We, with our consciousness, will create what we get and what we don't get by tapping into the most godly part of ourselves. We can be partners in the creation, and therefore we can increase wealth. We can increase health and happiness by attaching ourselves to the Rebbeinu Shalom. It's that Yosef HaTzaddik, culminating in that Yehuda, recognizing that I am the access point between Shamayim va'aretz. I am the chosen nation And at the same time, I surrender myself to the Rebbeinu Shalom. And in this way, I've done tshuva. I've returned to the original state of creation, to the Adam Arishon state of creation. Where my feet are planted firmly in this earth, but my head is in Shamayim. In this way, I've. Sifrei Chaim and Sifrei Mesam are psuchim l'fanav, and I'm choosing Chaim. Uva charta b'Chaim. We have the ability to choose which life we want And ultimately to culminate in Yehuda, to blow that shayfer of the relationship of just like Hakadosh Baruch Hu created a space for us

36:09 And that's how we came into being. So too, we inside of ourselves will be mivatel ourselves and create a space for the Rebbeinu Shlom, bringing those two sticks of Ephraim and Yehuda together, the Yeravim and the Rachavim. This will be the Tikkun. This is the Tikkun of Mashiach. Mashiach ben Yosef leads to Mashiach ben David to a rectified Alim Haba. Mirzah Hashem, this year, B'karov, B'karov Mamish. This is the year that Mashiach should come. That we should be able to finally have a healthy sense of self to recognize the power of humanity. To recognize that we are here on a mission And that mission is to bring the Rebbeinu Shalom into this world. To be mamlech there, Rabbi Nachum, a kseiv a chsim a taiva, a good gebenstier.