Understanding Chassidus

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 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.

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.

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.

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.

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.

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.

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 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.

The Torah of Yisrael, characterized by the Rashbi, involves effortless and unimpeded Hamshachah from above to below, solely for the sake of the revelation of Divinity, without investiture in worldly dimensions. In contrast, the Torah of the other Tanaim invests itself in creation for the purpose of Birur, albeit from above to below. The former (Torah of Rashbi) is Pnimius Hatorah (the inner hidden level of Torah), whereas the latter is Chitzonius Hatorah (revealed aspects, Halacha).