The stipulation on which all the above-mentioned promises are based isוְהַתְּנַאי לְכָל זֶה הוּא
– as the verse prefaces – “And you shall serve G‑d your L-rd.”(כְּפִי שֶׁמַּקְדִּים בַּכָּתוּב) "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם",
True, our Sages state1 that children, life (health), and sustenance are not dependent on a person’s merits, but on his mazal.דְּאַף שֶׁבְּנוֹגֵעַ לְבָנֵי חַיֵּי וּמְזוֹנֵי אָמְרוּ חֲזַ''ל שֶׁלָּאו בִּזְכוּתָא תַּלְיָא מִילְּתָא אֶלָּא בְּמַזָּלָא תַּלְיָא מִילְּתָא,
The term mazal refers to the spiritual source of a person’s soul, from which beneficence flows (nozel) to him. As our Sages state,2 the angel charged with pregnancy takes a drop of sperm before G‑d and asks: “Will the child born from this drop be mighty or weak, wise or foolish, rich or poor?” For fate determines a person’s qualities and characteristics with the exception of his fear of Heaven. As our Sages conclude, the angel does not ask whether the child will be righteous or wicked.
Since one’s fate is dependent on the source of his soul, it would appear that the person’s merit is not relevant, for these matters have been predetermined.בְּחִינַת הַמַּזָּל שֶׁאֵין עִנְיַן הַזְּכוּת נוֹגֵעַ שָׁם,
Nevertheless, abundance in these areas is dependent on Divine service.מִכָּל מָקוֹם, רִבּוּי הַבְּרָכָה כוּ' בָּזֶה, תָּלוּי בְּעִנְיַן הָעֲבוֹדָה דַּוְקָא.
I.e., the essential circumstances of children, life and health, and sustenance are predetermined, but the degree to which those circumstances will be expressed is dependent on man’s service. For example, it may be fated that a person will have children, but being granted the gift of having many children depends on his good deeds. It may be fated that a person be wealthy, but prodigious wealth will be granted to him because of his own merits.
It is necessary to understand what is meant by the service of G‑d,וְצָרִיךְ לְהָבִין מַהוּ עִנְיַן הָעֲבוֹדָה,
concerning which it is said: “And you will serve G‑d your L-rd.”שֶׁעַל זֶה נֶאֱמַר "וַעֲבַדְתֶּם אֵת ה' אֱלֹקֵיכֶם",
On the surface, the concept of a servant serving a master is relevant only on this earthly plane,דְּלִכְאוֹרָה, כְּלָלוּת הָעִנְיָן דַּעֲבוֹדַת הָעֶבֶד לַאֲדוֹנוֹ שַׁיָּךְ רַק בְּעֶבֶד וְאָדוֹן לְמַטָּה,
for here, a servant can contribute a dimension of completion to his master.שֶׁהָעֶבֶד יָכוֹל לְהוֹסִיף שְׁלֵמוּת אֵצֶל הָאָדוֹן,
For even though he is a master,דְּעִם הֱיוֹתוֹ אָדוֹן,
and a true master,וְאָדוֹן אֲמִתִּי,
i.e., the fact that he is a master is not merely a result of outside factors, but a reflection of the fact that he has mastered his own character,
there are still things that he lacks.מִכָּל מָקוֹם, יֵשׁ גַּם עִנְיָנִים שֶׁחֲסֵרִים אֶצְלוֹ,
For despite the fact that the master is an accomplished person, the servant’s activity enables him to expand the scope of his achievements.
This constitutes the service of the servantוְזוֹהִי עֲבוֹדַת הָעֶבֶד,
– to fulfill those lacks or to carry out his willלְמַלֹּאות מַחְסוֹרוֹ אוֹ לְהַשְׁלִים אֶת רְצוֹנוֹ,
and, in this way, contribute to the fulfillment of his master.שֶׁעַל יְדֵי זֶה הוּא מַשְׁלִים אֶת הָאָדוֹן
[From this, one can also understand that there is a symbiotic relationship involved, and that by carrying out his service, the servant also gains an additional degree of fulfillment with regard to his own service.][וּמִזֶּה מוּבָן גַּם שֶׁעַל יְדֵי זֶה נַעֲשֶׂה תּוֹסֶפֶת שְׁלֵמוּת גַּם אֵצֶל הָעֶבֶד הָעוֹבֵד].
None of this, however, is relevant to our service of G‑d,אֲבָל לְמַעְלָה,
for “He is the ultimate of perfection.”3 G‑d lacks for nothing; were He to be lacking anything, He could not be considered as G‑d.כֵּיוָן שֶׁאִיהוּ שְׁלֵימוּתָא דְּכוּלָּא,
If so, the concept of serving Him is difficult to understand.אֵינוֹ מוּבָן אֵיךְ שַׁיָּךְ שָׁם עִנְיַן הָעֲבוֹדָה,
In the analogy, there is something a master lacks, which is fulfilled by the servant’s service. Seemingly, this does not apply at all in relation to G‑d.
Explanation is also required, because we find conflicting statements that exist regarding this matter in the statements of our Sages.4גַּם צָרִיךְ לְהָבִין שֶׁבְּעִנְיָן זֶה מָצִינוּ סְתִירוֹת בְּדִבְרֵי חֲזַ''ל.
From certain sources it appears that our service makes no difference Above,דְּלִפְעָמִים מָצִינוּ שֶׁעִנְיַן הָעֲבוֹדָה אֵינוֹ נוֹגֵעַ לְמַעְלָה,
as reflected in the statement of the Midrash:5 “Does it make a difference to the Holy One, blessedbe He, whether one slaughters from the front of the neck or from the nape?כִּדְאִיתָא בַּמִּדְרָשׁ: וְכִי אִכְפַּת לֵיהּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְמִי שֶׁשּׁוֹחֵט מִן הַצַּוָּאר אוֹ מִי שֶׁשּׁוֹחֵט מִן הָעֹרֶף,
The mitzvos were given solely to refine the created beings.”לֹא נִתְּנוּ הַמִּצְוֹת אֶלָּא לְצָרֵף בָּהֶן אֶת הַבְּרִיּוֹת,
The superficial implication of that teaching is that the mitzvos are only significant in terms of refining the created beings,הַיְינוּ, שֶׁכָּל עִנְיַן הַמִּצְוֹת אֵינוֹ אֶלָּא בִּשְׁבִיל לְצָרֵף בָּהֶם אֶת הַבְּרִיּוֹת,
but they are of no intrinsic importance Above.אֲבָל אֵין זֶה נוֹגֵעַ לְמַעְלָה.
Indeed, this seems to be stated explicitly in Scripture:6 “If you transgress, how have you affected Him? If your transgressions are multiplied, what do you do against Him? If you are righteous, what do you give Him?”וְכַמְּפֹרָשׁ בַּקְּרָא: "אִם חָטָאתָ מַה תִּפְעָל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּוֹ, אִם צָדַקְתָּ מַה תִּתֶּן לוֹ".
The verses emphasize that G‑d is complete in and of Himself. If He would need or lack something, or if man’s service could contribute anything to Him, He would not be G‑d. Why, then, did He give us the mitzvos? He did so as an expression of kindness – so that we know how to refine ourselves and structure our environment in the most desirable manner possible.
On the other hand, there are sources which indicate that a person’s Divine service has an effect Above,וְלִפְעָמִים מָצִינוּ שֶׁעֲבוֹדַת הָאָדָם יֵשׁ לָהּ הַשְׁפָּעָה לְמַעְלָה,
as evident from the comments of the Midrash7 on the verse:8 “And now, let the power of G‑d greatly increase.”כִּדְאִיתָא בַּמִּדְרָשׁ עַל הַפָּסוּק "וְעַתָּה יִגְדַּל נָא כֹּחַ אַדְנַ־י",
As that source indicates, the observance of the Torah and its mitzvos increases the power of G‑d’s name.שֶׁעַל יְדֵי קִיּוּם הַתּוֹרָה וּמִצְוֹת נַעֲשֶׂה עִנְיָן דְּהַגְדָּלָה בְּשֵׁם אַדְנַ־י.
Similarly, we find the opposite: that a lack of service causes weakness Above, as it were,וְכֵן מָצִינוּ שֶׁעַל יְדֵי הֶעְדֵּר הָעֲבוֹדָה נַעֲשֶׂה חֲלִישׁוּת כִּבְיָכוֹל לְמַעְלָה,
as the Midrash9 comments on the verse:10 “You forgot the Rock Who bore you”:כִּדְאִיתָא בַּמִּדְרָשׁ עַל הַפָּסוּק "צוּר יְלָדְךָ תֶּשִׁי",
When Israel does not carry out G‑d’s willדְּבִזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם
(i.e., there is a lack in observance of the Torah and its mitzvos),(הַיְינוּ הֶעְדֵּר קִיּוּם הַתּוֹרָה וּמִצְוֹת)
they weaken, as it were, the power of G‑d’s greatness.מַתִּישִׁין כִּבְיָכוֹל כֹּחַ גְּדֻלָּה שֶׁל מַעְלָה.
The effect of the Jews’ Divine service on the revelation of G‑dliness is reflected in the manner in which these verses are written in the Torah. To explain: Throughout the Tanach, each of the 22 letters of the Hebrew alphabet appears once in an oversized form and once in miniature. In the word יגדל, “increase,” in the verse from Bamidbar, the yud is oversized, and in the word תשי, “forget” or “weaken” in this verse, it appears in miniature.
The yud refers to the Ten Sefiros as a whole. The verse in Bamidbar is a plea that their revelation be “oversized,” i.e., abundant, while this verse indicates that the deficiencies in the Jews’ Divine service causes their revelation to be weakened.11
The contradiction can be resolved as follows:אַךְ הָעִנְיָן הוּא,
Chassidus,12 citing the text Avodas HaKodesh13 explains that our Sages’ statement “Does it make a difference to the Holy One, blessed be He?…”כְּמוּבָא בַּחֲסִידוּת מֵעֲבוֹדַת הַקֹּדֶשׁ, דְּמַה שֶּׁאָמְרוּ רַזַ''ל וְכִי מַה אִכְפַּת לוֹ כוּ'
refers to the level of G‑dliness described as “the unique Master, the Source of sources.”הוּא עַל אָדוֹן יָחִיד שֹׁרֶשׁ הַשָּׁרָשִׁים
At that essential level of G‑dly light, the deeds of man are of no consequence.דְּלֵיהּ לֹא אִכְפַּת לֵיהּ כְּלָל,
Nevertheless, “for the sake of G‑d’s honor,וְאָמְנָם לְצֹרֶךְ הַכָּבוֹד
to draw down beneficence on the sublime rungs referred to as ‘heads’ (or ‘beginnings’)לְהַשְׁפִּיעַ עַל הָרָאשִׁים הָעֶלְיוֹנִים
I.e., the initial level of Divine revelation. Beneficence is drawn down from G‑d’s essential light to these levels, and from them, to the lower levels of the Spiritual Cosmos, and ultimately, to our world.
and to establish unity between the highest and lowest levels of His thought,לְיַחֵד רֹאשׁ הַמַּחֲשָׁבָה בְּסוֹפָהּ כוּ'
Divine service is an absolute necessity.”צֹרֶךְ גָּמוּר הוּא.
I.e., for G‑dliness to be manifest in our world – and in the downward progression of spiritual worlds that leads to it – man’s Divine service is necessary.
Implied is that on the level of G‑dliness described as “the unique Master, the Source of sources,”וְהַיְינוּ, דְּבִבְחִינַת אָדוֹן יָחִיד שֹׁרֶשׁ כָּל הַשָּׁרָשִׁים
man’s Divine service is of no consequence.אֵין עִנְיַן הָעֲבוֹדָה נוֹגֵעַ כְּלָל,
As mentioned above, by definition, in His Essence, G‑d is complete and needs nothing. For if there were, Heaven forbid, any entity that could add a dimension of fulfillment to Him, G‑d would not be perfect.
On the levels when, by contrast, G‑dly light enclothes itself in Seder HaHishtalshelus, the chainlike progression of existence that comprises the Spiritual Cosmos, Divine service is significant.כִּי אִם בְּהִתְלַבְּשׁוּתוֹ בְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת,
In order for His light to be enclothed in the Sefirah of Chochmah, the beginning of the downward progression,הָחֵל מִבְּחִינַת הַחָכְמָה שֶׁהִיא רֵאשִׁית הַהִשְׁתַּלְשְׁלוּת
(for Chochmah is called “the beginning”);14 i.e., the beginning of the existence of defined attributes,(דְּחָכְמָה הִיא רֵאשִׁית),
and even on higher levels,וְגַם לְמַעְלָה מִזֶּה,
on the level of Kesser,בִּבְחִינַת הַכֶּתֶר,
its lower level referred to as Arich Anpin,הִנֵּה בַּבְּחִינָה הַתַּחְתּוֹנָה שֶׁבָּהּ, בְּחִינַת אֲרִיךְ,
which is the root of emanated beings, i.e., the attributes of Atzilus as they exist in their preliminary stage – שֶׁהִיא שֹׁרֶשׁ הַנֶּאֱצָלִים,
Divine service is of consequence.נוֹגֵעַ עִנְיַן הָעֲבוֹדָה,
This does not apply to Atik Yomin,מַה שֶּׁאֵין כֵּן בִּבְחִינַת עַתִּיק,
the inner dimension of Kesser.פְּנִימִיּוּת הַכֶּתֶר.
To explain:וּבֵאוּר הָעִנְיָן,
Within Seder HaHishtalshelus,שֶׁבְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת
Divine service is significant with regard to both the keilim (vessels) and the oros (lights).נוֹגֵעַ עִנְיַן הָעֲבוֹדָה הֵן בְּהַכֵּלִים וְהֵן בְּהָאוֹרוֹת.
The funtion of keilim is to conceal light,דְּהִנֵּה, עִנְיַן הַכֵּלִים שֶׁהוּא הֶעְלֵם הָאוֹר
and in this way, allow for the possibility of existence other than Him.הוּא נְתִינַת מָקוֹם לִמְצִיאוּת דְּזוּלַת.
G‑d is simple oneness. The keilim, by contrast, have an identity apart from Him, as it were; one k’li is identified as Chochmah (wisdom), another as Binah (understanding), a third as Chessed (kindness), etc. They are (apparently) something different from His simple oneness. Now in Atzilus, this contrast is resolved; even as the keilim exist within their own identities, they are seen as a reflection of His oneness.15 On the contrary, this reflects the awesome truth of His oneness: that even entities with separate identities are at one with Him.16
Nevertheless, as the maamar proceeds to explain, as the Divine light is minimized through the downward progression that characterizes Seder HaHishtalshelus, the possibility of having an identity other than G‑d’s oneness – which is realized in the keilim of Atzilus – gives rise to the existence of created beings, i.e., entities that actually feel themselves as separate and independent entities.
For when the light shines openly, there is nothing else but the Sourceכִּי, כַּאֲשֶׁר הָאוֹר מֵאִיר אֲזַי יֶשְׁנוֹ רַק הַמָּקוֹר,
and there is no existence apart from Him.וְאֵין שׁוּם מְצִיאוּת דְּזוּלַת,
I.e., even the farthest reaches to which His light extends share this awareness.
The keilim, however, conceal the lightאֲבָל כֵּלִים שֶׁהֵם הֶעְלֵם הָאוֹר,
and thus give rise to the possibility of existence other than Him.הֵם נוֹתְנִים מָקוֹם לַמְּצִיאוּת דְּזוּלַת,
This concealment makes it possible for created beings to come into existence from the keilim through an extensive process of downward progression.וְעַד שֶׁבְּרִבּוּי הִשְׁתַּלְשְׁלוּת נִתְהַוָּה מֵהֶם בְּחִינַת נִבְרָאִים.
Since the keilim themselves have a dimension that is apart from Him, as it were, i.e., their identities as Chochmah, Binah, etc.,וְלִהְיוֹת שֶׁהַכֵּלִים הֵם עִנְיָן שֶׁל זוּלַת,
ultimately, through many levels of downward progression, the feelings of independent existence that characterize the created beings come into existence from the keilim.וְסוֹף סוֹף הִנֵּה עַל יְדֵי רִבּוּי הִשְׁתַּלְשְׁלוּת נַעֲשָׂה מֵהֶם בְּחִינַת נִבְרָאִים,
In Atzilus, not only the oros, but even the keilim have no feeling of independent existence, as implied by the expression:17 איהו וגרמוהי חד, “He is one with His kei­lim.” Nevertheless, since the keilim suggest the possibility of personal identity, the prospect exists that yeshus, feelings of self, will arise as the downward progression of spiritual existence proceeds.
Therefore, for the keilim, the Divine service of the created beings is significant.לָכֵן בִּבְחִינַת הַכֵּלִים נוֹגֵעַ עִנְיַן עֲבוֹדַת הַנִּבְרָאִים,
For any deficiency in Divine service causes a blemish in the keilim.וְהַיְינוּ שֶׁעַל יְדֵי הֶעְדֵּר הָעֲבוֹדָה נַעֲשֶׂה פְּגָם בְּהַכֵּלִים.
As long as the sense of personal identity that arises among the created beings is expressed in complete commitment to G‑dliness, that sense of personal identity also contributes to G‑d’s oneness. True, the unity is not felt in an utter and complete sense in the same way that the unity is felt in Atzilus. Nevertheless, when entities that genuinely feel separate from G‑d commit themselves to Him, this expresses a certain positive quality. (In chassidic and kabbalistic terminology, this represents the difference between yichuda ilaah, the sublime unity, which is expressed in Atzilus, and yichuda tataah, the lower unity, which is expressed by the created beings in the realms below.) When, however, the sense of individual identity is expressed by pursuing one’s personal self-interest, separation is created. This brings about a blemish in the source of the feelings of personal identity: the keilim.
Moreover, Divine service also has an effect on the light.וְלֹא עוֹד אֶלָּא שֶׁגַּם בְּהָאוֹר נוֹגֵעַ עִנְיַן הָעֲבוֹדָה,
True, the lack of Divine service causes a blemish in the keilim and not in the light,דְּהִנֵּה, אַף שֶׁהֶעְדֵּר הָעֲבוֹדָה פּוֹגֵם רַק בְּהַכֵּלִים וְלֹא בְּהָאוֹר,
for the light is always connected to its source and thus is not subject to change.
Nevertheless, when Divine service is lacking, the light withdraws from the keilim because of the blemish in them.מִכָּל מָקוֹם, עַל יְדֵי הַפְּגָם בְּהַכֵּלִים מִסְתַּלֵּק הָאוֹר מֵהַכְּלִי.
Now, the fact that the light does not shine within the keilim affects the light itself,וְהַסִּלּוּק מֵהַכְּלִי נוֹגֵעַ גַּם בְּהָאוֹר,
In a physical sense, there is no change in light regardless of whether it shines within a room or not. Whether or not one opens a window to allow the light to shine in makes a difference in the room – i.e., whether it is temporarily illuminated or not – but makes absolutely no difference to the light. In an ultimate sense, however, this does not apply to G‑d’s light and illumination.
The sun is created to emit light. Hence, the fact that it does so is not dependent on its own choice. It is a natural phenomenon, imposed on it, as it were. This cannot be said about G‑d’s light. There can be nothing that imposes itself on Him. Instead, the emanation of light from Him is willful, intended for a purpose18 – that the light should be enclothed within the vessels, and ultimately, that it should shine within this world. As such, when that purpose is not fulfilled, there is not only a lack in the keilim, but a lack in the light itself, as it were.
for the intent of the light is that it shine within the keilim,שֶׁהֲרֵי כַּוָּנַת הָאוֹר הִיא שֶׁיָּאִיר בַּכֵּלִים,
and when the light withdraws from the keilim,וְכַאֲשֶׁר הָאוֹר מִסְתַּלֵּק מֵהַכְּלִי,
the purpose for which the light exists is not fulfilled.אֲזַי אֵין הָאוֹר מְמַלֵּא אֶת תַּפְקִידוֹ.
On this basis, it can be understood that one’s Divine service also affects the light,וְזֶהוּ שֶׁעִנְיַן הָעֲבוֹדָה נוֹגֵעַ גַּם בְּהָאוֹר,
since through the lack of Divine service, the light will be withdrawn from the k’liכֵּיוָן שֶׁבְּהֶעְדֵּר הָעֲבוֹדָה נַעֲשֶׂה סִלּוּק הָאוֹר שֶׁמִּסְתַּלֵּק מֵהַכְּלִי,
and as a result, the light does not carry out the intent for which it was brought into being.וּבְמֵילָא לֹא נִשְׁלֶמֶת הַכַּוָּנָה שֶׁבּוֹ.
Indeed, our Divine service also has an effect on the light that is above enclothing itself in the keilim, i.e., the sublime levels of Divine light that are too elevated to be enclothed in the keilim,וִיתֵרָה מִזֶּה, שֶׁעִנְיַן הָעֲבוֹדָה נוֹגֵעַ גַּם בְּהָאוֹר שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בַּכֵּלִים,
because the light that is above enclothing itself in the keilim, though removed from them, is at least a source for the light that enclothes itself in the keilim.שֶׁהֲרֵי גַּם הָאוֹר שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בַּכֵּלִים הֲרֵי הוּא שֹׁרֶשׁ עַל כָּל פָּנִים לָאוֹר הַמִּתְלַבֵּשׁ בַּכֵּלִים.
The emanation of these higher dimensions of light is also willful, with the intent to bring about a dimension of light that is capable of descending within and illuminating the keilim and ultimately our physical world as well. Hence, when there is a lack in the revelation of light, that intent for which these higher levels were brought into being is not realized and that creates a blemish.
On this basis, we can understand the concept that Divine service is significant to the level of Arich Anpin, the external dimension of Kesser,שֶׁזֶּהוּ שֶׁעִנְיַן הָעֲבוֹדָה נוֹגֵעַ בִּבְחִינַת אֲרִיךְ,
because Arich Anpin is the source of the realm of emanation, i.e., Atzilus.כִּי, בְּחִינַת אֲרִיךְ הוּא שֹׁרֶשׁ לַנֶּאֱצָלִים,
For since, as explained above, Divine service is relevant within the realm of emanation, affecting both the lights and the keilim,וְכֵיוָן שֶׁבַּנֶּאֱצָלִים נוֹגֵעַ עִנְיַן הָעֲבוֹדָה כְּנִזְכָּר לְעֵיל,
accordingly, Divine service is also significant to the source of the realm of emanation (Arich Anpin). For Arich Anpin exists in order to bring the lower realms into existence.לָכֵן גַּם בְּשֹׁרֶשׁ הַנֶּאֱצָלִים (בִּבְחִינַת אֲרִיךְ) נוֹגֵעַ עִנְיַן הָעֲבוֹדָה.
It is only on the level of Atik Yomin, the inner dimension of Kesser, that our Sages’ statement: “Does it make a difference to the Holy One, blessed be He?...” applies.וְרַק בִּבְחִינַת עַתִּיק אָמְרוּ רַזַ''ל: וְכִי מָה אִכְפַּת לֵיהּ כוּ'.
Our Divine service is not relevant in Atik Yomin, because it represents “the unique Master, the Source of sources,”כִּי, בְּחִינַת עַתִּיק הוּא אָדוֹן יָחִיד שֹׁרֶשׁ הַשָּׁרָשִׁים,
i.e., the Source of sources and not the source of emanated existence,שֹׁרֶשׁ הַשָּׁרָשִׁים דַּיְיקָא, וְלֹא שֹׁרֶשׁ הַנֶּאֱצָלִים,
for it is too transcendent to serve as a source for emanated existence.כֵּיוָן שֶׁהוּא לְמַעְלָה מִלִּהְיוֹת שֹׁרֶשׁ לַנֶּאֱצָלִים.
Indeed, Atik Yomin is removed even from “the sources” that come into being from it.וּבֶאֱמֶת נִבְדָּל הוּא גַּם מֵהַשָּׁרָשִׁים,
This is the implication of the name Atik, whose root means “separate,” as in the phrase:19 “And he moved away.”שֶׁהֲרֵי עַתִּיק הוּא מִלְּשׁוֹן וַיַּעְתֵּק,
Implied is that Atik is removed and distant, i.e., transcendent and apart, even from Arich Anpin.וְהַיְינוּ שֶׁהוּא מֻבְדָּל גַּם מִבְּחִינַת אֲרִיךְ,
The term used to refer to it, “the Source of sources,” is only a borrowed name, i.e., a figurative use of the term borrowed from its true usage in order to emphasize a particular point.וּמַה שֶּׁנִּקְרָא שֹׁרֶשׁ הַשָּׁרָשִׁים, אֵינוֹ אֶלָּא בְּשֵׁם הַמֻּשְׁאָל בִּלְבַד.
The intent is that since all existence ultimately comes from Atik Yomin, it can be called its source. Nevertheless, in a cause and effect relationship, a source usually shares a connection to the entities that come into existence from it. This is not true of Atik Yomin. On the contrary, it so utterly transcends all existence that it cannot be termed its source. Therefore, it is called “the Source of sources,” i.e., it is the root from which emanate the levels that serve as sources for all existence. Moreover, the term “Source of sources” itself is essentially improper because Atik transcends those “sources” as well. Nevertheless, the term is used because ultimately — in a unique mystic pattern — these “sources” emanate from Atik Yomin and this is the most fitting term the sages of the Kabbalah could find to communicate that fact.
In relation to this level, our Divine service is of no consequence,וּבִבְחִינָה זוֹ אֵינוֹ נוֹגֵעַ עִנְיַן הָעֲבוֹדָה,
as it is said: “If you transgress, how have you affected Him? If your transgressions are multiplied, what do you do against Him? If you are righteous, what do you give Him?”וְעַל זֶה נֶאֱמַר "אִם חָטָאתָ מַה תִּפְעָל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּוֹ, אִם צָדַקְתָּ מַה תִּתֶּן לוֹ" וְגוֹ'.
As the Rebbe proceeds to explain in the subsequent sections of the maamar, this resolution is unacceptable; the wording of the verse reflects an unresolved difficulty. That difficulty, however, goes far beyond the textual incongruity; it is fundamental to the core of our relationship with G‑d. According to the explanation until now, our service relates only to those dimensions of G‑dliness that are revealed, not to His Essence. As such, it would imply that there is no active relationship between man and G‑d’s Essence.

Summary

The fulfillment of these blessings depends on the Jews carrying out the stipulation on which all these promises are based: “And you shall serve G‑d your L-rd.”
The concept of serving G‑d is problematic. On this material plane, a master has a servant perform services for him because the servant can enable the master to reach a level of completeness that he lacked previously. This is obviously not true with regard to G‑d, because “He is the ultimate of perfection.” In that vein, our Sages state: “Does it make a difference to the Holy One, blessed be He, whether one slaughters from the front of the neck or from the nape? The mitzvos were given solely to refine the created beings.”
On the other hand, there are sources that indicate that a person’s Divine service has an effect Above; that a Jew’s Torah service can enhance or, Heaven forbid, weaken the revelation of G‑dliness. In resolution, it is explained that man’s service is significant regarding the levels of G‑dly light revealed in the spiritual worlds, and even to the sublime levels that serve as sources for that revelation. G‑d’s Essential light, however, is above being affected by man’s service.