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).

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

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

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.

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 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.

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

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.

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.

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.