Understanding Chassidus

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.

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

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

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 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 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.

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.

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.

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.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.