We're holding page 167, סעיף ה'. We finished the חסידישע פשט in the Rashi: ויעש בצלאל את הארון, רש״י says, because he gave his נפש, which means he had an ענין of mesirat nefesh. Nu, go ahead guys. Because he had an ענין of mesirat nefesh for what? על המלאכה, not only on as a ענין of mesirat nefesh, but it went through into all the details, which caused יתר משאר החכמים, which made his חכמה and all his כוחות elevate, because he was ממשיך, נקרא שמו, he was ממשיך from a very high מדרגה, שמו, which מדרגה? שמו. שמו is the ענין of כתר. Okay. So now the Rebbe continues and says, וכח המסירת נפש הזה, this כח that he had מסירת נפש and it went so far that it penetrated into all his כוחות, בא לבצלאל בירושה מאבי אביו חור. He got it בירושה. This כח המסירת נפש he inherited from his grandfather, from his father's father, who was Chur. Because we know that Chur went on mesirat nefesh. Where did he go on mesirat nefesh? שמסר נפשו למנוע חטא העגל. He gave up his life, he physically gave up his life, he פשוט died, he got killed when he wanted to stop the אידן from making the עגל. And the עגל is היפך ענינו של המשכן. עגל is the opposite of the משכן, which is ושכנתי בתוכם. The משכן is the place where the אויבערשטער שכינה is, and the עגל is the opposite, the עגל is fighting the שכינה. אשר לכן, because of that, צוה לעשות המשכן, this was the reason why the Oibershter said to make the משכן, כדי שידעו כל האומות שנתכפר להם מעשה העגל, that all the nations should know that the Oibershter forgave for the eigel. Because to forgive for the eigel, how did the Oibershter show he forgives for the eigel? By telling him to do something which the inyan is opposite of eigel. So what did he do? He told him to make a Mishkan, because the eigel is fighting the Shechinah, and the Mishkan is ושכנתי בתוכם, bringing the Shechinah. So Chur was the one that gave up his life to stop the עגל, היינו שחור מסר נפשו שתומשך השכנת שכינתו יתברך למטה, חור was the one that gave up his life so the Shechinah should be down here. When they wanted to make the eigel and basically fight the Shechinah, push away the Shechinah, he fought it, fought it so much till they killed him for it, cuz he wanted the Shechinah should be here. לכן גם בן בנו, therefore his grandson, his son's son, who was בצלאל, מסר נפשו על מלאכת הארון, gave up his life to make the ארון, שבו עיקר הגילוי דושכנתי בתוכם. There you have the main gilui of ושכנתי בתוכם. The Aron is the place for ושכנתי בתוכם. So Betzalel did exact same thing as Chur did. Chur was the grandfather and he was the grandson, and he did the same thing. Chur was moser nefesh to fight the eigel, which is the basic inyan of Shechinah, and Betzalel did the same thing, he was moser nefesh to make the Aron, which is for the Shechinah. Even though the whole Mishkan is for the Shechinah, the whole Mishkan is ושכנתי בתוכם, but in the Mishkan itself, what's the main place, the עיקר הגילוי of ושכנתי בתוכם, is the aron.

And if you see here, הערה 39, all the Rebbe says, he gives a מראה מקום that the Ramban in the beginning of Terumah says this, וראה לקוטי שיחות חלק ד׳ עמוד 1346, etc., etc. Cuz the Rebbe explains in different places, and then later volumes he explains even more, the famous מחלוקת between the Rambam and the Ramban. What's the מחלוקת? No, no, that's a different מחלוקת, that's בנוגע לעתיד לבוא, no. בנוגע the Mishkan or the בית המקדש, what's the main purpose of why did the Oibershter say to make a Mishkan or בית המקדש? So if you look in the Rambam, in the beginning of הלכות בית הבחירה, the Rambam says that there's a מצות עשה to make a בית הבחירה, to make a בית המקדש, and this same thing is the Mishkan, in order to have a place where to be מקריב קרבנות, and in order to have a place where the Yidden will be able to go up for Yom Tov to be עולה רגל. So the Rambam holds that the main purpose of the משכן, בית המקדש is קרבנות, עבודה. To go up on Yom Tov there also is to serve the Eibershter. So the main thing is the עבודה. The Ramban says that the whole purpose of making a Mishkan is to have a place where the שכינה should dwell. So it's a מחלוקת. And the חידוש that the Rebbe says in different שיחות is that it's not a מחלוקת in what the Mishkan is, or the Beit Hamikdash is. Everyone agrees that it has both inyanim. The Beit Hamikdash is the place of the Shechinah, the Beit Hamikdash is the place where you bring korbanot. The machloket is between the two, and you have to remember this, it's important to remember it. Why is it important? Because it might be on the test. And the Rebbe explains that they both agree that their both inyanim are true. Machloket is which one of the two is the ikar. The Ramban learns that the ikar purpose of the two is the Shechinah, and the Rambam learns the ikar of the two is the place for korbanot. אבער they both agree that this is the main place of the Shechinah. So everyone agrees that the Beit Hamikdash is the main place of the Shechinah, everyone agrees that in the בית המקדש גופא where is the main place of the Shechinah? In the קודש הקדשים. In the קודש הקדשים everyone knows where is the main place of the Shechinah? On the ארון. So the ארון is the מקום משכן השכינה. The לשון in Gemara is צמצם הקדוש ברוך הוא שכינתו. What's the end of this מאמר חז״ל? What what? צמצם הקדוש ברוך הוא שכינתו בין שני בדי הארון. You have the ארון and you had the two poles, and the Shechinah was on top. So it's between the two, that's the לשון in the Gemara: צמצם שכינתו, השם was metzamtzem, concentrated his Shechinah on the ארון between the two בדי הארון. So what is the opposite be'emet of the עגל? We said the Mishkan, but in the משכן גופא what is the opposite of the עגל? The ארון, cuz the עגל is against the Shechinah, the ארון is the place of the Shechinah, so therefore what Chur did went into his genes, and his grandson did the same thing. So Chur fought the עגל, fought the Yidden who wanted to make an עגל, and he got killed, so he was mesirat nefesh for bringing, holding the Shechinah down here, and his grandson Betzalel did the same thing, was mesirat nefesh on the ארון, making the ארון because the ארון is the place of the Shechinah, which is the opposite of the עגל. ולכן מרומז ענין הנ״ל גם בשם בצלאל. So this inyan the Rebbe says therefore is hinted in the name Betzalel, ובשם אביו ובשם אבי אביו: the name of Betzalel, the name of his father, and the name of his grandfather. His name was Betzalel, his father's name was Betzalel ben Uri, and Uri's father was Chur, and the three names contain this nekudah that we were talking about.

And if you look in הערה 40 when the Rebbe says that it's מרומז in the name, it says הערה 40, ראה Teshuvot U'Veurim סימן א׳. What is that? What is this, Teshuvot U'Veurim סימן א׳? Ah? You're saying it's from the Rambam. Who else wants to give me another guess? What is this, who wrote it, and what is this Teshuvot U'Veurim סימן א׳, who wants to tell me? It's a Lubavitcher thing. What's Teshuvot U'Veurim? Tzemach Tzedek, he says a sevara. Okay, let's see other sevarot. The truth is it's a Lubavitcher thing, but nowadays probably most young people, Lubavitchers have no idea what this is all about, because now this doesn't exist anymore. Teshuvot U'Veurim was a קונטרס that was printed, and this came from something else. Now all these things in Teshuvot U'Veurim are printed in the Igrot, in the Igrot Kodesh. So now it's not even known as, but when this sichah was מוגה by the Rebbe in תשל״ג, there was no Igrot yet. So it was What's Teshuvot U'Biurim? So let me explain. There used to be a journal that used to come out every once in a while called Kovetz Lubavitch. This is just pashut, simple Lubavitcher history which don't people don't even know used to be a journal called Kovetz Lubavitch. It came out every once in a while. It started in the time of the Frierdiker Rebbe, I think in תש״ג, ד׳, I don't know exactly which year. It came out once in a while, every year, once a year, once in two years, it came out. And then it continued coming out after the Rebbe's נשיאות. It came out for quite a while. So I don't know how many קבצים came out. In this Kovetz Lubavitch, you had all kinds of articles. It's like a magazine, journal. One of the מדורים, מדור is a a section, but you know, a column, that's the word I'm looking for. You know every newspaper, every lehavdil has a column. So there was a column that the person who wrote the column was the Rebbe, before the נשיאות. Other columns were written by different people, different writers. So there was one column written by the Rebbe, and this column was called Teshuvot U'Biurim. And the Rebbe in the first one that he wrote, the first article that he wrote in this Teshuvot U'Biurim, he said that he's establishing a column that people could ask any שאלות they want in Chassidut, in nigleh, and he's going to answer it and it'll be printed in the this journal when it prints every time it comes out, and he called it Teshuvot U'Biurim. Which when that happened, the first one, everyone was very surprised. Who could say, \"Ask me any question you want, I'll answer you\"? How do you know if you're gonna be able to answer it? But that's what the Rebbe said. The first one, the Rebbe wrote something that no one asked him, he said, \"I heard people asking this שאלה,\" and that is the first letter that he wrote, the first in the in that column. The next one was other שאלות, other שאלות, and it was quite a few that happened. That Kovetz Lubavitch stopped coming out, that the journal stopped coming out, that magazine or whatever we call it. What was decided was to take from all the journals, take out that column, Teshuvot U'Biurim, and make it into a קונטרס. So I don't know which year it was, maybe in the end of the כ״ף's, Merkaz gave out a קונטרס called Teshuvot U'Biurim. And that's a collection of all the letters that the Rebbe, all the answers that the Rebbe gave that he printed in this magazine called Kovetz Lubavitch. And like I tell you, no one even knows, no one knows this, no one saw, whoever saw Kovetz Lubavitch it is, it's now, because nowadays after this was printed, and then when they started printing the Igrot, so all these from, these are letters from the Rebbe, went into the Igrot according to the to the years. Mimela there is no more, I mean people who have it, have it. No one is ever gonna reprint the Teshuvot U'Biurim. The first Siman, סימן א׳ in this Kuntres was the first letter that the Rebbe wrote in the first edition of Kovetz Lubavitch. Like I said, he didn't, no one asked him a She'eilah because that didn't happen yet. Afterwards, the next ones already were answers to She'eilot that people asked. L'mashal, the famous letter where the Rebbe talks about Olam Haba, what's gonna be in Olam Haba, in the coming of Mashiach, all that famous letter, that was there. It's one of the questions that people asked the Rebbe, and the Rebbe answered it there, and L'poal, it came out in Teshuvot U'Biurim. What does it say? So that's the history of Teshuvot U'Biurim. Now, what is סימן א׳? What did the Rebbe write in the first one? In the first Siman where the Rebbe introduced this column showing he want he made a column to answer questions. Now he didn't mean to make a column Stam to answer anybody any question you have on a piece of Gemara in מסכת שבת, on a Tosafot. That wasn't, you don't need, you look in the Mefarshim. This was all interesting things or questions that people criticized, L'mashal, had Kushiyot in Halacha on Lubavitch or Kushiyot... So the first one, the Rebbe says like the writes like this: He writes that he wants to answer a question that was asked, heard being asked by many people, and that is when the Frierdiker Rebbe was in Chicago in תש״... A Kuntres called Bikur Chicago came out, a Kuntres called Bikur Chicago, the Frierdiker Rebbe was in Chicago. There's a way to there's a way to remember. When he was in Chicago, that's when his mother passed away in New York. His mother, which day did his mother pass away? Not which year, first we'll get to the year. Which day of the month? י״ג שבט. Okay. When the Frierdiker Rebbe gave out the Baati Legani, there were two Ma'amarim there: Baati Legani, Hayoshevet Baganim. One was supposed to be for י׳ שבט, that's the Yahrzeit of his grandmother, and then י״ג שבט, the yahrtzeit of his mother. The Frierdiker Rebbe was in Chicago י״ג שבט. Which year was it? תש״... No. תר״ף something, the Frierdiker Rebbe was not in Chicago. תש״ב, yeah. You're getting all these answers. It's coming from all sides. תש\"ב, the Frierdiker is in Chicago. And there's a whole kuntres that the sichot that the Frierdiker Rebbe spoke in Chicago, maamarim he said there. One of the things the Frierdiker Rebbe told over a story in the time of the Gra, it was in the time of the Alter Rebbe, and there was this person in Vilna who became a chassid, and this person spoke to this other guy, he was a rav, a big gaon, and he said a peshat, a vortel, peshat in a maamar Chazal. He said like this: in Pirkei Avot, one of the perakim starts off: עקביא בן מהללאל אומר. Akavya ben Mahalalel says. What does it say? What did Akavya ben Mahalalel say? הסתכל בשלשה דברים, look into three things, ואין אתה בא לידי עבירה, you will not come to do an aveirah. דע מאין באת, look where you came from, look where you're going, look whom you're gonna give a cheshbon, din v'cheshbon. So he taytsh, ר' Baruch Mordechai I think was his, taytsh עקביא from the word akev. Akev is a heel. Akavya ben Mahalalel, Akavya the heel of a davenner, of someone who davens. מהללאל comes from the word הילול. הילול means to praise, to say praise to the Oybershter. When you daven, you say הילול. So עקביא בן מהללאל, אפילו a פיאטע, אפילו a heel from a person who davens says automatically these three things. If you daven properly, even if you're a heel of a davener, you will be saying look into these three things, look where you come from, look where you're going. This is one of the verter the Frierdiker Rebbe said, the whole story how the guy met whoever he met and he told him. So the Rebbe said the misnagdim started with a ויצעקו, ooh, how could he say such a מאדנע פשט? What, first of all, Akavya ben Mehalalel is a name of a person, that has no שייכות to what you're saying. Second of all, how could you say this when Akavya ben Mehalalel, Akavya is the son of Mehalalel, here you're saying Akavya of the Mehalalel, and he goes, and it goes on with questions that they asked. And he wants, the whole purpose of that letter the Rebbe says, what I'm gonna prove is, brings from different מאמרי חז\"ל, different מדרשים, different גמרות, that we could darshen even a name of a person. And we darshen a name of a person, even the father's name is darshend on the person himself, even though it's בן, it's his father, not him. And he brings different, and that's how he brings it back to show that even an expression of a vortel, it's like a joke in a sicha has מקורות. One of the מקורות, for instance, he brought is, it says in Gemara Megillah: מרדכי בן יאיר בן שמעי בן קיש. So the Gemara darshens the name Mordechai, Yair, Shimi, and Kish all on Mordechai. Yair, that he shined up the Yidden, ben Shimi, that the Oibershter listened to him, Kish, he's הקיש על דלתי רחמים, קיש from the ענין of הקיש, knocked, he knocked on the doors of רחמים, all kinds of things that the Gemara says on these names. So we're talking about a name of a person, and this name of a person has a meaning connected to the person, and the father's name is connected to him too. So from there the Rebbe brings out, brings many, many מקורות. So we see that you could darshen Akavya ben Mehalalel. And he says bichlal you have to see what the story is, who said this vort, this great talmid chacham and this, and he's not making jokes, and who did he say it to? I think he said it to a Misnaged. All you need is to say a vort that, that you know is to a Misnaged that is is questionable, and he wouldn't say it, because the guy's gonna come and make a whole טומל. So certainly you can imagine that the vort has a yesod and it's not so pashut. This is just if we're talking about some jokes, okay, so you have to appreciate the joke. There was once also a guy came from from from a chasid came from his Rebbe, and there was this Misnaged always used to bother him, \"Uh, the vertlech your Rebbe says, bubbe maases.\" So once he came, said, \"nu, what did your Rebbe say now?\" So he said, \"The Rebbe taytsh a pasuk. The pasuk says like this: אתה הובשת נהרות איתן אתה הכינות מאור ושמש. You ever hear of this pasuk? It's a pasuk in Tehillim: אתה הובשת נהרות איתן, you dried up the rivers of איתן, אתה הכינות מאור ושמש, you prepared the מאור, the luminary, and the sun.\" So he says, \"My Rebbe taytsh like this: אתה, you, הובשת, you, ושתי, נהרות איתן, you made work the daughters of of Yidden, because איתן goes on Avraham Avinu. נערות with daughters means with an ע, this is נהרות with a ה, means rivers. אתה הובשת, you, ושתי, נערות איתן, you made the נערות, the daughters, the girls of איתן, of the Yidden suffer. Because of that, אתה הכינות, so you prepared, מאור ושמש, you prepared...\" her א שוואנץ אויפ'ן שטערן. The word shvants really means a tail. So he says you prepared, you made a שוואנץ אויפ'ן שטערן. So the guy started laughing, it's a joke, so he says, I don't understand. Okay, I'll tell you: מילא אתה, you can say אתה means you. הובשת, okay, הובשת sounds like ושתי, even though נערות, okay, the word נהרות, נערות you can say, איתן goes on אברהם, altz fine. אתה הכינות, you prepared, fine. שמש is the sun, the sun is a a shtern, a shtern in Yiddish, the forehead is called a shtern and a star is called a shtern. But how does מאור have to do with shvantz? So he says, I always see they they address you המאור הגדול. Anyway, that's for the joke of the day. So what I'm trying to bring out, so the Rabbi

brings out here that there in in Teshuvot U'Biurim סימן א' he brings out all the ענינים of a name of how a name contains the meaning. So that's why the Rabbi brings back here the name Betzalel, the name Uri, the name Chur show on the same מדריגה that we're talking about. Betzalel בן Uri בן Chur. אורי הוא מלשון אור. Uri comes from the word אור. שהוא ענין בחינת ז\"א. It says in חסידות that ז\"א is called אור, ז\"א of אצילות, או חכמה, ראשית דעשר ספירות, חכמה which is one of the which is the first of the עשר ספירות, and you have מראה מקומות here where it says that אור, when it says sometimes אור, it refers to חכמה. One of the things it says בנוגע אור is חכמה, it says אור is בגימטריא what is אור בגימטריא? 207. What's another word for 207? רז. What's called What's a רז? רז is a secret. So חכמה, חכמה is the first מדריגה, והחכמה מאין תמצא, חכמה is a level of אין, so it's like a secret. But the bottom line here is or represents ז\"א or even חכמה. חור, what is the teitch of the word חור? חור is a hole, הוא מלשון נקב, which is a level of נוקבא, which is ספירת המלכות, סופא דכל דרגין. So or is the highest מדריגה, חכמה, and חור is the lowest מדריגה. בצלאל, הוא ענין בצל קל, which is הבחינה שלמעלה מכל הנ\"ל. בצל קל is higher than all the higher than מלכות obviously, even higher than ז\"א, and even higher than חכמה. Where do we see the word Betzalel means higher than all that? Because Kel is חסד. Right, when we talk about the names, which name of the Eibershter is חסד? Kel. Which name is גבורה? אלקים. Which name is תפארת? Which name is תפארת? The next one, which is the next one? Which name do you know? The name! הוי'ה. הוי'ה is רחמים, הוי'ה is תפארת, אלקים is גבורה, קל is חסד. There's a ראיה that קל is חסד from a פסוק: חסד קל כל היום. So חסד is Kel, which is תחלת ז\"א. קל, חסד is the first level of ז\"א, and ויומא דאזיל עם כולהו יומין, that says this is a ספירה that connects to all the ספירות, וגם למעלה לגמרי מזו\"נ ומלכות, ממידות ומכל עשר ספירות. Why is Kel highest? שהרי הוא שם הראשון שב-י\"ג מידות הרחמים. Kel sometimes represents the highest madreigah because it's the first of the י\"ג מידות הרחמים according to one opinion. Where do the י\"ג מידות הרחמים start? Which Let's see the י\"ג מידות הרחמים, here's the siddur. Where does the י\"ג מידות הרחמים start? We say every day, twice a day in davening. Let's go through the י\"ג מידות הרחמים: ויעבור ה' על פניו ויקרא. Okay, let's count: ה', ה', קל, רחום, וחנון, ארך אפים, ורב חסד, ואמת, נוצר חסד לאלפים, נושא עון, ופשע, וחטאה, ונקה. That's one way to count the 13. There's another way to count the 13 is that the second הוי'ה is the one that starts. As if it says ויעבור ה' על פניו ויקרא: הוי'ה. The Eibershter called, what did the Eibershter call? So we start: הוי'ה, קל, רחום וחנון, and we go on like that and then we have a different cheshbon. Then there's a third view, a third de'ah, that ה' ה' קל that that the that that קל is the first one. ויקרא ה' ה' it's all part of the ויקרא. he called, what did he call? קל, רחום וחנון, ארך אפים, ורב חסד, ואמת, you count, I mean it goes a different cheshbon. So the Rebbe here says that Kel is chesed, and sometimes Kel is even higher than everything else, because that's the first of the י״ג מדות הרחמים. Let's see what he says in the he'arah here. 47, ראה Igrot Kodesh, ראה Likkutei Sichot חלק ד׳ בארוכה כל הדעות. There's a letter there with all the de'ot of the י״ג מדות הרחמים, and one of the de'ot is that it starts with the name קל. So when it says קל, it's very high. Now, Shtelt zich far, what's צל קל? דכולהו שכיחי בצל קל, שהוא המקיף והצל של שם קל. צל means a shadow. A shadow is מקיף. So צל קל is even higher than קל, למעלה מכל הנ״ל. So what is the inyan of צל קל? That's מכוון לענין הנ״ל. That fits to the inyan that we said before, ש״כח המסירות נפש הוא למעלה מכל הכחות מקיפים ופנימיים״. The koach of mesirut nefesh is higher than all the kochot. So if we apply that למעלה, parallel to למטה, so what would be למעלה? All the כחות פנימיים וחיצוניים are all the ספירות, the different מדות, מוחין. What's higher than that? That's the עצם. By the person, if you apply that parallel to the person, it's the mesirut nefesh. So this is higher למעלה than כחות פנימיים from זו, מלכות, because זו לגבי מלכות is מקיף, ענין המקיף, this is even higher. So it's ממשיך מבחינה שלמעלה מכל הספירות, higher than all the ספירות. What is higher than all the ספירות? Which מדרגה? Which we learned yesterday. כתר, בחינת כתר, that's כתר. So we said before that mesirut nefesh is כתר. And that's hinted in the words, ונקרא על שמו, that he's ממשיך the על, the highest מדרגה which is שמו. And we said we called before שמו is כתר. So now he says it fits exactly to the names. Betzalel ben Uri ben Hur. Uri is the highest מדרגה, Hur is the lowest מדרגה, and Betzalel is higher than all that. So Betzalel got his מדרגה from his grandfather, he says from Chur, but it's hinted in the names, in the name Betzalel ben Uri ben Chur. And this fits to the chasidishe pshat that נקרא על שמו, because מסר נפשו, the מסירות נפש א דורכגענומען all the kochos, because such a high מדרגה. And that fits to the pshute pshat that he was מוסר נפש על המלאכה. We'll finish the sicha already now since it's a, no, we'll finish there's still a small piece. And today we'll finish. Okay.

על פי זה יובן גם כן הטעם שמשה צוה לבצלאל, this is the reason why Moshe told בצלאל לעשות תחלה כלים ואחר כך משכן. Rashi in this פרשה, Pekudei, says that Moshe said make first the כלים, then the משכן. בצלאל עשה המשכן תחלה ואחר כך עשה הכלים. Betzalel did opposite. Why? So the Rashi says al pi pshat, but he says מכיוון שדרגת בצלאל למעלה ממקיפים ופנימיים, since the מדרגה of Betzalel is so high, higher than makif and פנימי, ושם הרי הפנימיים מושרשים יותר. What's more connected to the highest מדרגה, מקיף or pnimi? The pnimi. And he brings mareh mekomot. לכאורה פנימי is lower, but the higher is connected to the lower, so the lower is connected, the pnimiim is connected to the makif, to the to the shoresh. לכן רצה משה שיעשה תחלה כלים, הפנימי, ואחר כך המשכן, מקיף. כלים is the pnimi, כלים is inside. The house is makif. There's another kind of makif by a person. What is that? The house is makif, but what else is makif by, in gashmiyut? The clothes! The clothes is makif the person and the house. The clothes is מקיף הקרוב, the the house is מקיף הרחוק. So that's מקיף. What's the furniture? That's פנימי. So Moshe Rabbeinu wanted they should make first the כלים which is the פנימי, because that's connected more to the higher מדרגה, ואחר כך המשכן, which is מקיף. אבל בצלאל אמר, Betzalel said, שאף שזהו דרגתו, he says to Moshe Rabbeinu that's your מדרגה. מכל מקום, עד שמגיע לדרגה זו, till we get to that מדרגה, and this is the מדרגה of Betzalel, but still צריך לעלות ממטה למעלה, מדרגה לדרגה. You have to start lower. You can't start with the highest. If you start with the פנימי which is connected to the שורש, you're starting with the high, you have to go from מדרגה to מדרגה. לכן עשה המשכן תחלה ואחר כך עשה כלים. So therefore he made first the משכן, which is מקיף, then you make the כלים which is פנימי, כי עבודת האדם צריכים להמשיך תחלה בחינת מקיף, because it's עבודה you have to first make מקיף, ואחר כך פועל המקיף על הכחות פנימיים, and then it פועל's in the כחות פנימיים, and then you're ממשיך the highest מדרגה, which is the מדרגה of Betzalel. He actually finished.