Understanding Chassidus

The fulfillment of Mitzvos on the level of Yaakov (Avodah of Shem Elokim) effects rectification of Kelim, whereas Mitzvos on the level of Yisroel (Avodah of Shem Havayah) reveals Ohr Ein Sof. Thus although Yaakov is Middas HaEmes, it is the Emes of Seder Hishtalshelus. The ‘Emes’ that Yaakov is given as in תתן אמת ליעקב is Emes l’Amito.

In explaining the distinction between the Avodah of Yaakov and that of Yisroel, the Rebbe indicates that the Avodah of Yisroel is the service of a Ben (son), whereas that of Yaakov is the service of an Eved (servant). Because the relation between a son and father is essential, rather than generated by any particular cause, the service of Ben is characterized by an absolute, all-consuming love for the father (Ahavah Rabbah).

The Avodah of Ben is the un-obscured Avodah of the Nefesh Elokis. Inasmuch as the Nefesh Elokis is – in the language of Tanya – a Chelek Elokah M’maal Mamash; its infinite and absolute love of Hashem (Ahavah Rabah) is entirely natural, reflecting its essential relationship with its source as paralleled in the fundamental connection of son to father.

Not only is the Ratzon of the Ben essentially that of the Av, but the imminent faculties of the Ben also reflect those of the Av. Thus, the Chochmah and Bina of Nefesh Elokis (Ben) do not merely comprehend Chochmah and Binah of Atzilus, but are themselves condensed and reduced extensions of these Divine intellective attributes. The Neshamah (Ben), therefore, participates directly in the actual experience of Divine knowledge.

Unlike the Ben, whose devotion and service are natural expressions of the Nefesh Elokis, the Avodah of the Eved is a product of the Guf and therefore requires effort. There are 2 categories of Eved, one whose service is pure Kabbolas Ol motivated by Yirah. The other is motivated by Ahavah—as a result of his recognition of the transcendent splendor of the Master and his overwhelming desire to be attached to Him.

The devoted service of this Eved includes supplying the Adon with the choicest of delicacies as well as beautiful and clean garments. In the Nimshal, the “delicacies” are the products of Birurim of the Middos of the Nefesh Habamis and the refinement of involvement in physical needs such as food, sleep, income etc. The beautiful garments, on the other hand, result from the performance of Mitzvos.

As learned previously, beautiful garments represent the performance of Mitzvos. Garments (positive commandments), although precious, are susceptible to contamination by virtue of the fact that they are performed with physical objects that are originally under the dominion of Kelipas Noga. The sparks of holiness that are contained therein, therefore, require both guarding and “laundering”. Guarding is accomplished through meticulous observance of prohibitive commandments; whereas, cleansing is accomplished through appropriate Kavanah and Simcha Shel Mitzvah.

As we learned previously, the beautiful garments (Mitzvos) provided to the master by the Eved require cleansing, which is accomplished through appropriate Kavanah and Simcha Shel Mitzvah. In the case of the Eved who serves out of love, this Simchah is the joy of affording his Master the delight that derives from the drawing of Divinity into the vessels of creation through the performance of the Mitzvos.

Thus far we have explored Mashalim for the various dimensions of Avodah of the Eved (Yaakov as opposed to Yisorel). We now continue with the essence of Avodah. Avodah Elokis is a service of subjugation of the body and natural soul to the Will of the Creator. It It is, in essence, the acceptance of a yoke. This acceptance, which is contrary to human nature, is energy intensive and perpetual.

As discussed previously, Avodah Elokis is a service of subjugation of the body and natural soul to the will of the Creator (acceptance of a yoke). The Rebbe Rashab proceeds to explain that this Avodah is perpetual, even determining how and when the Oved sleeps. Indeed, the Oved sacrifices not only his will but his entire identity in the service of the Master.

The Oved Elokim is totally devoid of self-interest, or even self-awareness. His only motivation is to bring joy and satisfaction to his master.

The Oved Elokim is characterized not by what he accomplishes so much as how he accomplishes it. An individual could spend many hours in deep learning, expend a fortune in Tzedakah, or perform other Mitzvos with meticulous care and not qualify as an עובד אלקים , because all is within his natural capacity. The עובד אלקים drives himself beyond his natural or acquired capabilities.

The Oved Elokim is not capable of annihilating his evil inclination. His service is rather one of active suppression of the evil below, resulting in defeat of the Sitra Achra above, thus bringing joy to the Almighty (see Tanya, Chapter 27).

As pointed out previously, Reuvain and Gad are Ovdei Elokim, whose service is the active refinement of the physical world. Therefore, they specifically chose to possess land that does not share the high level of innate holiness of Eretz Yisroel proper, but rather requires the Avodah of Birurim.

Thus far, we have examined in detail, the Eved who knows and understands nothing of his Creator. His perfect service is the result of Kabolas Ol, engendered by fear of G-d. We now encounter the second category of Eved, who commits himself to the service of G-d totally, and with Mesiras Nefesh (like the first Eved), but who is motivated by an all-consuming love of G-d, rooted in his intellectual grasp of Ein Sof.

The Maamer now expands upon the concept of the Eved, who is motivated by an all-consuming love of G-d rooted in his intellectual grasp of Ein Sof. This Eved is so trusted by the Master, that he is given authority over the entire house (Seder Hishtalshelus)—no less than the Master. Indeed, his Avodah actually involves adding to the “house”, blessings that were not there previously.

The Maamer continues the analysis of the Eved Neman expanding on the concept of his service in G-d’s House.

The Maamer continues the analysis of the Eved Ne’eman expanding on the concept of his service in G-ds House.The נאמן עבד, Moshe Rabeinu and sparks of Moshe Rabeinu throughout the generations, through his Torah and Mitzvos, brings transcendent light into G-d’s house (Atzilus, and subsequently into all of Seder Hishtalshelus).

Superficially, the Avodah of the עבד נאמן, and that of the בן appear very similar. The critical distinction lies in the fact that, in the case of the בן, the great love that drives his service is not self-generated but is rather a spiritual inheritance from his father. The בן, after all, derives from, and thus shares his fathers essence. The great love of the עבד נאמן, on the other hand is a product of his own efforts.

The Rebbe has identified two categories of service, one generated by fear and one generated by love. In the realm Avodah generated by love, there are three general levels: עבד נאמן ,אוהב, and בן. The Rebbe now explains the difference between these three levels.

Although the Avodah of the נאמן עבד is the product of an absolute, selfless connection with the Adon based on limitless love, there are fluctuations in the quality of awareness of this connection as well as in the awareness of the transcendent superiority of the Adon. Thus the נאמן עבד does not represent the ultimate in true Avodah.

Since the Avodah of the עבד פשוט is founded on fear, it is not subject to fluctuations due to variability in perception or sensitivity that’s characteristic of love.

Continuation of the distinction between the service of the עבד נאמן and that of the עבד פשוט.

The Maamer concludes by explaining that Moshe Rabeinu addressed the totality of the Jewish People before his passing in a way in which every type of Jew, Eved Nemaan, Eved Poshut and all in between, could relate.

The Maamar אחרי ה׳ begins with a review of the distinctive characteristics of the Eved Neman and the Eved Poshut (two kinds of servants of Hashem).

The essence of true Avodah is the Kabbalos Ol of the Eved Poshut. Nonetheless, paradoxically, the Eved Poshut does experience Taanug (delight), although not in a revealed way. It is not, however, the Taanug of the Eved Neeman who delights in his Avodah of providing the Master with Taanug, but rather the Taanug of absolute Bittul, the Taanug of the Master Himself.

Continuation of the discussion of the Teinug of the Eved Neeman versus that of the Eved Poshut.

Continuation of the discussion of the Avodah of the Eved Ne’eman versus that of the Eved Poshut.

The absolute Bittul and consequent unique service of the Eved Poshut provides the master with Nachas Ru’ach approximating the satisfaction that the master would experience if he, himself, had performed the service (Yagias Kapechah).

Examining the distinction between the Avodah of the Ben (Neshamah of Atzilus) and that of the Eved Neeman (Neshamah of Biya). Inasmuch as the Ben is a part of the Av (father), his Hiskashrus to the Av is a product of not his own efforts but rather the natural consequence of this essential relationship to his father. The Eved, on the other hand, is a being essentially independent of the Master, and thus his connection is the product of his own understanding and the love generated thereby.

Although the word “Eved” describes an individual whose Avodah is, to some extent, self- generated (as opposed to that of the Ben), yet much of the exalted knowledge, intense love and extraordinary service are contingent on the elevated source of his Neshamah and the refined nature of his body and Nefesh Hativis. Thus, not everyone is capable of this Madregah.

Comparison of Neshamos of the loftier levels of Briah (Eved Ne’eman) with Neshamos of Ma and Baan of Atzilus, and reconsideration of the stature of the Eved Pashut.

The Neshamah of the Eved Pashut is rooted in a very low level of Seder Hishtalshelus. He has no spiritual gifts, nor assistance from Above (in the form of Giluyim), and therefore his Avoda is exclusively one of absolute Bittul, devoid of knowledge or love. His Avoda does, however, depend upon his willing acceptance of the King, indicating an awareness of the King’s exalted state. Moreover, paradoxically, the stature of the King, as a King, depends upon the Bittul of the Eved.

The Eved Ne’eman achieves a wondrous level of Avodah, partially by virtue of his stature and the lofty root of his Neshamah. In contrast, The Eved Pashut has everything going against him. He is a lowly Neshamah inhabiting the coarsest, most intractable dimension of Chumrius. His total self-abnegation is exclusively a product of his own efforts, and, as such, is truly unique (a Chiddush).

The Bittul of Kabbolas Ohl is a Chiddush in that: 1) it alters the very Ma’hus of the Eved Pashut, and 2) is entirely a product of his own Avodah.

The quality and nature of the Avodah of the Eved Ne’eman in contrast to that of the Eved Pashut.

Final summary of the unique superiority of the Avodah of the Eved Pashut.

The Maamar begins with the consequences of the Chet Eitz HaDaas. G-d tells Adam that henceforth he will eat bread by the sweat of his face. Although, at first glance, this is clearly a curse, in fact it is really a blessing in disguise.

The intensity of the hardship of the Avodah of Birrurim (refinement and rectification) produces the very “Ayin,” which is the source of endless blessing, Yesh m’Ayin.

All of creation is implemented and sustained through G-d’s blessing (above-below). The natural order of being is simply a passive recipient. In contrast, the blessing initiated by man through Avodah (below-above) reaches levels that transcend the source of creation and elicits novel outcomes far beyond anything imaginable within the natural order.

The source of Seder Hishtalshelus (origin of the Kav) is an identifiable entity before Tzimzum. In essence, therefore, the Kav emerges, not as Yesh M’ayin, but rather from a state of Helem to one of Gilui—unlike the novel, transcendent Ohr elicited by the Avodah of the Eved Pashut.

What exactly is Ohr Chadash and why is it accessed only by the Eved Pashut and not the Ben or Eved Ne’eman?

The difference between the Avodah of Birurim of the Eved Pashut and that of Ben or the Eved Ne’eman. The meaning of Yesh m’Ayin.

Yesh M’Ayin defines the emergence of Chochmah from Kesser, whereas Ilah V’Alul describes the progression of Binah from Chochmah.

The Kesser-Malchus axis contributes to the “evolutionary chain of cause and effect” (Seder Hishtalshelus) the capacity for autonomous existence— expressing the concept that the beginning is wedged in the end and the end in the beginning.

The Almighty has bestowed the capacity for true creativity only in the earth, not in any dimension or level of the heavens. This reality reflects the concept that the beginning is wedged in the end. And the end in the beginning.

The contribution of the seed and rain to activating and channeling Koach HaTzomeach in the earth.