מיר האבן גערעדט אז מען גייט רעדן א ביסל אויף אידיש. מיר האלטן דא page 166, הונדערט זעקס און זעכציג, the second column, the last paragraph, the חסידות part of this Rashi. So again, what does Rashi say? ויעש בצלאל, בצלאל made the ארון. So Rashi says, לפי שנתן נפשו על המלאכה, because he gave his nefesh on the מלאכה, יותר משאר חכמים, more than the other חכמים, נקראת על שמו, it's called on his name. And in the פשט of the Rashi, the Rebbe explained that why does Rashi use the word מלאכה? To tell us that not only did he give himself over very much to the general making of the ארון, that he did to every כלי. Here, what it was, he gave himself over to the technicalities, to the actual work. See, the other כלים, he gave himself over to make sure it happened, was on it, did everything possible. But here, it also to the hands-on, to the actual making, and that's why it says מלאכה. So Rashi is trying to tell us that he put himself in the מלאכה. So the Rebbe taytshes in חסידות that we know נתן נפשו is מסירת נפש. מסירת נפש is a gevaldike zach. מסירת נפש comes from the עצם הנפש, but that's not the תכלית. The תכלית is that the מסירת נפש of a Yid, the feeling of מסירת נפש should have an effect on his other כוחות, on the regular כוחות. מסירת נפש is something deep inside. Then you have the כוחות הגלויים, the regular כוחות, the fact that he's שכל and מדות. And he says the שכל the the the מקיפים, כוחות מקיפים, פנימיים, you have the כוחות פנימיים which we went through all the different כוחות we have. כוחות מקיפים is רצון and תענוג, that these should be working with the feeling of mesiras nefesh. And that's what Rashi says here. נתן נפשו על המלאכה, he didn't just have mesiras nefesh. The mesiras nefesh worked on the מלאכה. What does the מלאכה mean? The details, the actual working. That when he did the מלאכה, which is the actual working with his hands, that had in it the feeling of mesiras nefesh. That means he reached a level that his mesiras nefesh didn't stay as a separate entity, and there is mesiras nefesh, the mesiras nefesh affected his פרטיות׳דיקע כוחות. So ועל ידי זה, this is the טייטש נתן נפשו על המלאכה. But then the Rebbe explains, just like in peshat every word of Rashi should fit the peshat, every word of Rashi fits to Chassidus. נתן נפשו על המלאכה, what does Rashi say further? יותר מן החכמים, משאר חכמים. So he says ועל ידי זה, by having his mesiras nefesh go through everything that he did, הנה לא זו בלבד שכל פעולת הכוחות הם באופן אחר, when your mesiras nefesh penetrates into every כח, so it's not only that then all the כוחות are different, different than if it would not have מסירת נפש, מצד תנועת המסירת נפש בהם, because of the מסירת נפש, כי אם שגם הכוחות מצד ענינם הם The Rebbe has a different vort here, that what happens is the כוחות as they are on their own right, כפי שהם כוחות פרטיים בתכונות פרטיות, as they are specific individual כוחות with individual qualities, מתעלים על ידי זה לדרגה נעלית יותר, becomes higher. See, normally we would learn when the mesiras nefesh Who's sitting there with his back? We talked about that everyone has to face here. Who's this? Who's that? Could you turn around, please? You're blocking him. You want to move over a drop so you don't block him? It's important to see. You see, אינה דומה ראיה לשמיעה. Now I see you. What it could be is that your מסירת You have it comes out to be here three דרגות. You could have mesiras nefesh, but it doesn't affect your כוחות. ס'איז דא מסירת נפש, איז מסירת נפש. And then when you have when you're dealing with your individual kochos, with your seichel, with your middot, has nothing to do with your mesiras nefesh, that stays the way it is. It's one madregah. What they're saying here has to go a higher madregah. What is a higher madregah? That your mesiras nefesh works, penetrates into every koach, that every koach now works in a מסירת נפש׳דיקע way. It's a second madregah. Now the Rebbe is saying a third madregah. When you say that the mesiras nefesh affects every koach, you could have it affects every koach because every koach is working with the mesiras nefesh that's in it. Or you could have even more, the mesiras nefesh converted your koach that now your koach became a מסירת נפש׳דיקע כח. Cause the second madregah, the koach is still a separate koach, but there is עפעס a push of mesiras nefesh inside the koach. So when a koach works with mesiras nefesh, it's not that the koach as it is as an individual koach changed. The koach is a is a regular koach, and nothing changed. But there is something inside, mesiras nefesh, that pushing it to work differently. But then you can have it that the mesiras nefesh made it that it change changed over the koach, that the koach now is a different koach. The koach as a כח פרטי becomes, that's what he says. It's not only that they become different because the mesiras nefesh is there, but the way they are as כחות פרטיים נתעלו על ידי זה לדרגא נעלית יותר, to become a higher madregah. So now, whenever he's going to work with this specific koach that he has, it's going to be a different one, because that koach became different. וזהו שרש\"י ממש, that's the pshat in רש\"י, יתר משאר חכמים. He had mesirat nefesh more than the שאר, the different חכמים. What does that mean in chassidus? שעל ידי המסירת נפש שלו, through his מסירת נפש, ניתוסף לו יתרון בכל הכחות. His other כחות. See, pshat pshat יתר משאר חכמים means he had mesirat nefesh more than other people. He's טייטשינג now in himself, he had more his mesirat nefesh worked so much that it affected his other כחות all the way to highest כח of כח החכמה, עד לכח הכי עליון כח החכמה. שוב בבחינת יתר מכפי שהחכמה מצד עצמה, it made his chachmah more, higher, different than the chachmah was otherwise. You can have your mesirat nefesh and your chachmah is regular. You can have mesirat nefesh and it works through your chachmah. And then you can have the mesirat nefesh make that your chachmah and all the other כחות become מסירת נפשדיקע כחות. I mean you have to apply this, it's very hard to apply this practically speaking, you look at it what does it practically mean? But these are some of these things which are so דקותדיק, these different מדרגות, so דקותדיק, so refined that the only way you could describe it is if you experience it. I mentioned once before, the Frierdiker Rebbe once in a maamar, I said the thing, once in a maamar was describing different levels in ahavah. You have אהבה כמים, אהבה כאש, אהבה בתענוגים, all kinds of different levels of ahavah. Very, very דקותדיקע differences with this. So by chazarah, they used to go, by the other rebbes, to chazar in front of the Rebbe. So they went on chazarah and the Rebbe saw that they're not clear in exactly what is the difference, this דרגא, that דרגא? So the Frierdiker Rebbe said to them, to understand the difference in these דרגות you have to be one of the two: or a big בעל מדרגה or a big בעל תאוה. What he meant to say, you have to experience it. When you actually have love to Hashem, you could experience sometimes the love is in this way, you could feel it. Or if you'll rachmana litzlan, chas v'shalom, have love in klipah, so you also have levels of love so you could feel this type of love, that type of love, you could feel. But if you're not this or that, that means you didn't experience it, pashut in seichel, it's hard to understand the difference. I'm saying the same thing here, exactly practically speaking what is the difference whether your mesirat nefesh penetrates through your seichel, through the midot, or it the midot themselves and the seichel themselves became a different level? See, the difference between the first and the second is very clear. You can have a person have mesirat nefesh, and b'sha'at ma'aseh's mesirat nefesh things are, but it didn't change him, didn't change his midot. Lemashal, what's the example chasidut gives of mesirat nefesh? Not mesirat nefesh, but something that comes from the עצם הנפש which doesn't affect the koachot. It says when a person has a simcha, a very great simcha, he's marrying off his only child that was born when he was old, can imagine the simcha of that chatunah, and because of that simcha all his koachot are forgotten. He could dance, the lashon it says in the ma'amarim, he could dance with his worst enemy and really mean it b'sha'at ma'aseh, because his nefesh, all the things fall away, all the feelings that you have fall away, because you're such a matzav that you're so elevated in such high madreigah, not talking madreigah of of of אלוקות, מדרגה as a person, you're so happy that you forget even that the guy is an enemy. What happens later? After the chatunah is over, sheva brachot is over, this guy is still his enemy. It didn't change him, it didn't change his midot. So here you have עצם הנפש working, but it didn't effect. Or even by a regular case of mesirat nefesh, you can have a person who goes on mesirat nefesh, they want, they tell him, or you bow down to the avodah zarah, or we'll kill you. Could have a Yid who's a freier Yid, and he will go on mesirat nefesh. And what will happen after, let's say the Eibershter helps, he survives, you know what will happen later? You think he became frum? It means he will become frum now that he went on mesirat nefesh? So now his mind is going to believe in the Eibershter and his heart and he's going to start, no no not davka. It could happen, but it doesn't have to be. So, here you have an example of mesirut nefesh that did not affect the kochot. You have another person that the mesirut nefesh does affect the kochot. He has a mesirut nefesh, and that that makes him that from now on he becomes different. But even that the Rebbe here divides it into two. So, you can have that the mesirut nefesh works through the kochot, that later on this guy who had mesirut nefesh became finer, and he's learning more, why? Because he always remembers Whenever he comes to do a mitzvah the Eibershter said, he remembers yesterday I was almost killed for not bowing down to עבודה זרה. That gives him a boost. So now he wants to daven, he wants to learn, he wants to do a mitzvah. But, it's all because not that he really wants to, the mesirut nefesh is still behind it. The moment that mesirut nefesh will wear off, that feeling will wear off, it'll be 10 years later he'll go back to where he was before. I mean it's possible. Mah she'ein kein, the higher madregah is the peshat that when he had the mesirut nefesh, it pashut changed him. Now he wants be'etzem, forget about the mesirut nefesh, now he wants be'etzem to do the right thing. So, this is what Rashi is trying to tell us, the Rebbe says, that the mesirut nefesh of Betzalel is מסר נפשו על המלאכה, which means it affected pashut every act that he did, the מלאכה, יתר משאר החכמים that added, changed, that the other chachamim means the other parts of him became in a higher madregah. They themselves became in a higher madregah, not that mesirut nefesh was always behind there and pushed it. It became in a higher מדרגה, והיינו כמו שהוא אצל שאר חכמים שלא נתנו נפשם. More than the chochmah is by others which is without mesirut nefesh, by him it became more. That means his mesirut nefesh affected all his kochot.

וכמובן גם מהמאמר there is an expression He doesn't say מאמר חז״ל because it's only taken from the Akeidah, it's not a it's not a ma'amar from גמרא אין חכם כבעל נסיון. What is the taich pashut peshat, אין חכם כבעל נסיון means, who wants to tell me? Poshute taich There is nobody as smart as a person who had experience. That's all. A person experienced it. But Chassidut taich is a deeper פשט, שעל ידי שהמסירות נפש בא בנסיון, היינו במעשה בפועל נתוסף בחכמה שלו עד שאין חכם כמוהו. אין חכם כבעל נסיון means not he's a more the normal pshat, we're saying, a person who experienced has more chochmah than someone else who didn't experience. So, we're talking about two people let's say. Here we're saying in the guy himself, when he has a nisayon and nisayon means experience, that means it actually happened, and he worked on it, then his chochmah is greater. That's what he says. When it comes down בפועל, נתוסף בחכמה שלו עד שאין חכם כמוהו. He becomes a greater chacham than others, because he had experience, that means the experience affects his chochmah, that he becomes a bigger chacham. That means that when it comes במעשה בפועל, it makes his other kochos stronger. So, here also with the mesiras nefesh, comes into action, like by him על המלאכה, it wasn't just mesiras nefesh, it came into the other kochos, it made that he should be יתר משאר חכמים, that he has more than other chachamim, that he has more than regular chochmah. And that's what happened by that's what Rashi tells us. So, we have already the first words of Rashi, לפי שמסר שנתן נפשו על המלאכה in Chassidus now, he had mesiras nefesh all the way down to the actual act, to the מלאכה, יתר משאר החכמים that added to him that he has more in his madreigah of chochmah. What are the next words of Rashi? נקראת על שמו. How does that fit to this המשך?

So the Rebbe continues ומסיים רש״י And Rashi finishes off, נקראת על שמו. It's called on his name. Meaning שכל זה נעשה, all this works, it happens, why? לפי שעל ידי המסירות נפש, because through מסירות נפש ממשיכים נקראת בחינת הכתר שנקרא שמו. It's like this, we know that the word נקרא means called. Chassidus brings that נקרא to be called means to be mamshich. When you call somebody you bring him. You're mamshich him. So what it says here is, why is it that his mesiras nefesh worked so much, because through mesiras nefesh you reach, you're ממשיך נקראת, you're mamshich the level called שמו. What's the level called שמו? So, בכלל in Chassidus, you have a lot of levels called שמו. It depends where. But one of the madreigot it says is the level of כתר. כתר is called שמו. See, let's get into this a drop. שם when we talk about the Aibershter with his name, what kind of מדרגה is that? Usually, שם refers to which which ספירה? Which ספירה is שם? מלכות. Usually, it's the lowest מדרגה. שם is another name, another word like הארה. It's only הארה, it's not the עצם, it's not the thing itself. That's what the name is. Just like הארה is only a ray, a name represents the same thing, a name of a person. What's the name of the person? Is it the עצם of the person or not? It says always it's connected to the עצם, but it's not the עצם. והראיה, it's not the עצם, okay, that's, right, you could change it. What else? You could live without a name. You need a name to live? The only reason you need a name, you don't need a name to live, you could live without it. Oh, it's only your relationship to somebody else. If someone else wants to talk lashon hara about you, how is he going to talk? You don't have a name. So, this guy is a terrible guy. Who's this guy? So you have to say Yankel, Baruch, Chaim, Yankel, whatever you're going to give, you have to have a name. Otherwise, how could you speak about him? How could you speak lashon hara? Okay, let's say not לשון, לשון טובה, okay. Someone wants to, so the whole thing of a name is not you, it's your connection to the outside of you. Somebody else should relate to you, should talk about you, or somebody else should call you. So that's a name. So name always is brought down in חסידות as הארה. Which ספירה is only הארה? ספירת המלכות. So ספירת המלכות is called מלכות, is called sometimes שם, is called הארה, and that's why we also consider מלכות as דיבור. בדבר מלך שלטון, why דיבור? Because דיבור is also, דיבור is always for somebody else. If not for somebody else, you don't have to speak. You could think in your mind. You speak, speech is made לכתחילה not for you, it's made for you to relate to outside of you. So it's something superficial of you. So usually שם goes on a low מדרגה. And we say that בריאת העולם come מלכות, מלכות כל עולמים, every, all the עולמות comes ספירת המלכות, and it's בדבר הוי' שמים נעשו, that's all שם. But sometimes we refer to שם as a higher מדרגה. The famous Pirkei DeRabbi Eliezer, maybe elsewhere. But there it says כתר שם טוב. That's not just שם, it's כתר. Yeah, could be. But it says, עד שלא נברא העולם היה הוא ושמו בלבד. So we're talking עד שלא נברא העולם, and that means before the world was created, and it doesn't mean before the world was created, it says in Chassidus, that means עד שלא נצמצם הצמצום, לפני הצמצום, היה הוא ושמו בלבד. There was He and his שמו. So שמו, on one hand, represents a very, only הארה, but on the other hand, שמו is His name, and a name of somebody represents who the person is. It has both both inyanim. שמו פארקערט, sometimes shows the shaychus more to the etzem. Where do we see שם is shaychus to the etzem in which way? Says, if a person faints, and there's no way you could revive him, so the last resort, whisper his name into his ear, and that'll revive him. What's the pshat? Maybe you could do it first. I don't know, I'm just saying the word 'last resort' here. What's the pshat a person fainted? His kochos are not working. Did he die? No, he didn't die. So what happened to his kochos? They're not working, so where are they? He can't think, he can't see, he can't do anything, especially if you're in a coma. He didn't die, so what is it? So it says in Chassidus, I don't know what the doctors say, but I can tell you what it says in Chassidus, that all these kochos all come from the עצם הנפש. There's a chayus that a person has, the עצם החיות, from that is מתפשט different parts to the different parts of the body, and give the different parts of the body different kochos. In the hand comes the chayus which gives you this to move your hand, to עשיה, in the eyes you get to see, the ears to hear. What happened when a person faints? The pshat is that all these kochos that came into these parts left. What's left? Went away. So what's left? If the nefesh left completely, he dies. He didn't die. So what's the pshat? The etzem is still there. The כחות הגלוים went back to the etzem and all you have is the etzem. If you want to revive the person, what do you have to do now? What are we trying, not what do you, what are we trying to accomplish? We're trying to do this: to reach into the etzem and pull the kochos back out. If you ain't going to reach into the עצם, how are you going to get the כחות out? If you're going to do something that will reach in the כחות the כוחות הגלויים, you ain't gonna do anything, because the כוחות הגלויים have a problem. The כוחות הגלויים are not working. How are you gonna start them to work? So you have to go back to the source where they are now, where they left to, because if you're gonna do anything here, they they went away over there. You're gonna do a million things here, it ain't gonna help you, because here there's no כוחות. So you have to go back to the עצם and shlep out from the עצם the כוחות. So if we say by calling someone by his name you revive him, and that means he wakes up, he starts seeing, he starts hearing, he starts that means that you did something to enter into his עצם to shlep out the כוחות from the עצם. So obviously the name affects the עצם. And it takeh affects that when you call him by his name, you revive him because you reached into the עצם, because the name has a shaychus to the עצם. It's only a הארה of him b'poal, but it has a connection to the עצם. That's why it says if a person is called by his name, who turns around? His hand? His foot? No turns around. He does. He, the whole he, the whole metziut.

Like the maaseh of the Alter Rebbe with with the Tzemach Tzedek, when the Tzemach Tzedek was sit- I told the story, everyone knows the story, he was sitting on his lap once and he was, you know, playing around as a little kid, he said, zayde, zayde! Tzemach Tzedek asks him, וואו איז דער זיידע? Where is the zayde? So he points to the nose, he says, no, this is נישט דער זיידע, this is the zayde's nose. Points at the ear, this is נישט דער זיידע, that's not the zayde, that's the zayde's ear. וואו איז דער זיידע? The Tzemach Tzedek asks him. The Alter Rebbe asks the Tzemach Tzedek. Didn't answer. Jumps off his lap, runs away, runs out the door. Minute later the door opens up and he screams, zayde! The Alter Rebbe turns around, so אה, דא איז דער זיידע. When he turned around, that's the whole person. How did he call him? By his name. Okay, he didn't call him, it's not official name, it's not a good name, but the same idea. Yeah? No, it's already a דרגא of אור versus himself. אור already is outside of him. So it's אור אין סוף שלפני הצמצום is called shem. Only happens b'ruchniyus, it doesn't happen b'foal. Koach eino chaser poal, but the poal is still not there. The poal is still not there to It's only ratzon and the ratzon has an hashpaah in the level of ratzon, but not in the lower levels. No, we only said ratzon is in every part of the body, but not like the nefesh is in one place and gives hitpashtut. But ratzon is all over, that's what we said, ratzon and taanug. Only these two kochos m-- that's why they're called kochos makifim, that's ratzon and taanug. Like this, every chelek has its own specific thing, specific koach, kochos penimiyim, and all comes hashpaah from the etzem, from the etzem hanefesh. It's not the word ratzon, it's not the ratzon, all the kochos go away. The kochos are not felt. He cannot he's not in control, he cannot think, he cannot see, because the kochos left their keli and they are still there, because if not he would die, so obviously they're there, but where are they? In the etzem. And you have to shlep it out of the etzem. So I'm just trying to say what he says here, that shem is a lot of times a very high madreigah. And it says in Likkutei Torah that sometimes keter is called shem, it's called shemo. And when it says the lashon here by בצלאל נקרא על שמו, what did we taytsh נקרא? What did we say nikra means? Nikra, the word he says nikra means to be mamshich, to call, to bring, to be mamshich. What are you ממשיך when you have mesirat nefesh? שמו, which is the עצם, which is כתר. But the lashon was נקרא על שמו, what does that mean? שהוא על ולמעלה מכל הספירות לפעול בהם. נקרא על שמו, that's how the Rebbe teitch'es the Rashi. נקרא means you're ממשיך שמו, which is על. What does על, what does טייטש על? On top. Top of what? Since it doesn't say on top of what, it's on top of everything. So it's on top of all the ספירות. ספירת הכתר is on top of all the ספירות. לכן גם בנפש האדם היא פועלת עילוי בכל הכוחות. That's why if you're ממשיך כתר through mesirat nefesh, which is higher than all the כוחות, what does it do to the person? Exact same thing. It makes that he has the mesirat nefesh on top of all the כוחות, and all the כוחות elevate themselves to this high level. Why does it happen למטה by all the כוחות? שנשתלשלו מהם, the ספירות שלמעלה, because all the כוחות down here come as a השתלשלות from the way the same thing למעלה. Why do we have ten כוחות? Why do we have three מוחין and seven מידות and all the other things? 'Cause למעלה there are seven, three Chabad in אצילות and there is מידות in אצילות, and we are from there. The לשון שנשתלשלו מהם is a lashon in Tanya, פרק ג׳, when he speaks about the מידות by a person, the כוחות of a person, not only מידות, מוחין ומידות he says, שנשתלשלו מהם, they came from למעלה. So if the כוח of mesirat nefesh is ממשיך למעלה the ענין of כתר, which is higher than all the ספירות, it does it למטה too. So it's ממשיך by the person, a מדרגה, something which is higher than all the ספירות, all the כוחות of the person. So what does it do to the person? It elevates the person's מידות and the person's מוחין, all the person's כוחות to a high מדרגה. So now let's just go through the Rashi על פי חסידות. Again, this is not always does the the Rebbe do it. See, פשט the the Rebbe goes through usually every word of Rashi. Yenah Shel Torah is, amal picks one part of the Rashi to explain how it's על פי חסידות, another part, not always. I would say more more not than yes, about going through every word, but in this שיחה, he goes through every word of Rashi על פי חסידות. לפי שנתן נפשו, which means he had a level of מסירת נפש, על המלאכה, it's not stam mesirat nefesh, mesirat nefesh went all the way down into the nitty-gritty, into the פועל ממש. That caused, what's the next word of Rashi? לפי שנתן נפשו על המלאכה, יותר משאר חכמים. So how does he taytsh יותר משאר חכמים? That made by him that he has a מדרגה of יותר, more, reached a higher מדרגה than any level, even of חכמה. Everything became higher, including the level of חכמה. Why does it make an elevation in all his כוחות? What's the next part of Rashi? Because what, through מסירת נפש נקראת, you're calling, you're being ממשיך, what? על שמו. You're ממשיך על, you're ממשיך a very, something that's very on top. You're ממשיך the highest thing. It doesn't say higher than what, automatically is the highest. And what is that? That על? That is שמו, 'cause שמו represents the level of כתר. Now, there are מדרגות higher than כתר. A lot of times it says in Chassidus כתר is the highest. It depends what we're talking about. If we're talking about כל השתלשלות all the way from the עצמות אין סוף, ודאי כתר is not the highest. So many levels higher than כתר. But if we're talking about within השתלשלות, within within, you know, the the framework of בריאה, so then it all starts from אצילות, and כתר דאצילות is is highest. So the highest is כתר דאצילות. Sometimes in Chassidus, it uses the word עצם on כתר דאצילות. It's a strange thing. כתר דאצילות, you know how many מדרגות you have on top of כתר? What's on top of כתר? What's the מדרגה right on top of כתר? What? You have you have אצילות, on top of אצילות is כתר. What's on top, what's higher than אצילות? הא? Oh, you're jumping too much, too many steps. Let's start the other way. You have עצמות אין סוף, then you have אור אין סוף שלפני הצמצום, in that גופא how many פרטי מדרגות, but let's go general, אור שלפני הצמצום, then you have the צמצום, and then you have, yeah, obviously after, but what's after, which מדרגה is אחר הצמצום? What's the first מדרגה that's נמשך, what's נמשך אחר הצמצום? The קו. And in the קו, what comes out, which מדרגה first is of the קו? I can't hear. I didn't hear that. No, before that. I told you once before, you have to learn the map of סדר השתלשלות, just in, just know, א״ק, right? After the first מדרגה of the קו is א״ק. After א״ק comes עקודים, נקודים, and ברודים. So עקודים is עשר ספירות, עשר אורות עקודים בכלי אחד, עשר אורות in one כלי, נקודים is עשר אורות בעשר כלים, but each one is a נקודה, and that is עולם התהו. And then you have ברודים, that's עולם האצילות. So עולם האצילות starts really with כתר. כתר is called part of אצילות. It's higher than אצילות, but it's part of אצילות. That's why sometimes when we count the עשר ספירות, we don't count, we start from כתר. If we start from כתר, we have eleven, 'cause כתר, חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות, we have eleven. But we know there is עשר ולא אחת עשרה, there's only ten. So what is it when we How can we count כתר? The Gemara's במקום שהכתר נמנה אין הדעת נמנה, במקום שהדעת נמנה אין הכתר נמנה. If we count כתר we don't count דעת, if we count דעת don't count כתר. Whichever way we look at it, it's 10. But the bottom line I'm trying to bring out that sometimes we start אצילות from כתר. עשר ספירות starts from כתר. So when we look at בריאה, עולמות, and from that מדרגה the highest מדרגה is כתר. And it's connected takeh what he said before: כתר שם טוב עולה על גביהן. There's an ענין of כתר שם טוב which is goes on top of everything. So this is the pshat here: when he calls, you're mamshich through mesirut nefesh, because mesirut nefesh comes from the עצם, you're mamshich the מדרגה of שמו which is על. And mimela it has an effect on all your כחות, it elevates all your כחות. And this is what happened to Betzalel at the time when he made the aron.