Understanding Chassidus

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 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).

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

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.

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.

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.

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).

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

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.