Samach Vav: Eileh HaDevarim

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.