A further concept can be derived from the analogy given in the Midrash of a king, dukes, and other officers.אָמְנָם מִזֶּה שֶׁהַמִּדְרָשׁ מֵבִיא מָשָׁל עַל זֶה מִמֶּלֶךְ וְדֻכָּסִין,
In the analogy – in contrast to the analogue – the dukes and the other officers have free choice.אַף שֶׁבְּהַמָּשָׁל, הַדֻּכָּסִין הֵם בַּעֲלֵי בְּחִירָה,
The analogy does not truly reflect the analogue, for, in truth, as explained in sec. 3, the intermediaries through which G‑d conveys His influence do not possess free choice.
Therefore it is logical to assume that the choice of the duke (“I will choose a duke as my patron”) will motivate the duke to convey a greater amount of influence to those who choose him.שֶׁלָּכֵן מִסְתַּבֵּר לוֹמַר שֶׁהַבְּחִירָה בְּהַדֻּכָּסִין (אֲנָא נָסֵיב דֻּכָּסִין) יְכוֹלָה לִגְרֹם שֶׁיַּשְׁפִּיעוּ יוֹתֵר לְאֵלּוּ שֶׁבָּחֲרוּ בָּהֶם
I.e., in appreciation of the service of those who choose them as their patron, these officials will grant them favors.
[In the analogue, this is not so.[וּדְלֹא כִּבְהַנִּמְשָׁל,
The service one renders to the stars and the constellations is of absolutely no benefit1שֶׁהָעֲבוֹדָה לְהַכּוֹכָבִים וּמַזָּלוֹת אֵינָהּ מוֹעֶלֶת כְּלָל,
because these celestial bodies do not have free choice.מֵאַחַר שֶׁאֵינָם בַּעֲלֵי בְּחִירָה],
They are merely “an axe in the hands of the Chopper.”]
From this, it can be understood that the clever person’s decision, “I will choose the king,”מוּבָן, שֶׁזֶּה שֶׁהַפִּקֵּחַ אָמַר 'אֲנָא נָסֵיב מַלְכָּא' הוּא
is motivated by the fact that serving the king is of greater import to him than the benefit (i.e., sustenance) he will receive from the officers.מִפְּנֵי שֶׁעֲבוֹדַת הַמֶּלֶךְ הִיא חֲשׁוּבָה אֶצְלוֹ יוֹתֵר מֵהַתּוֹעֶלֶת (הַהַשְׁפָּעָה) שֶׁיִּהְיֶה לוֹ עַל יְדֵי הַשָּׂרִים.
To refer to the analogue:וּמִזֶּה מוּבָן גַּם בְּהַנִּמְשָׁל,
The primary reason the nations of the world serve the intermediaries that convey Divine influence, e.g., the sun, the moon, etc., while the Jewish people serve G‑d isדְּעִיקַּר הַטַּעַם עַל זֶה שֶׁאֻמּוֹת הָעוֹלָם עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְכוּ' וְיִשְׂרָאֵל אֵינָם עוֹבְדִין אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא
(not that the gentiles err and maintain that the intermediaries, the stars, the constellations, and the like have free choice,(לֹא מִפְּנֵי שֶׁאֻמּוֹת הָעוֹלָם טוֹעִים שֶׁהַכּוֹכָבִים וּמַזָּלוֹת הֵם בַּעֲלֵי בְּחִירָה
while the Jews, by contrast, know the truth that the intermediaries are merely “an axe in the hands of the Chopper.”וְיִשְׂרָאֵל יוֹדְעִים אֶת הָאֱמֶת שֶׁהֵם רַק כַּגַּרְזֶן בְּיַד הַחוֹצֵב,
I.e., although the explanation in the previous section is true, it does not reflect the fundamental motivation for the conduct of the non-Jews and the Jews.
Instead, the fundamental reason is that) what is most important for the nations of the world is that they receive sustenance,אֶלָּא) מִפְּנֵי שֶׁאֻמּוֹת הָעוֹלָם, הָעִקָּר אֶצְלָם הוּא שֶׁיְּקַבְּלוּ הַהַשְׁפָּעָה,
and therefore, they seek to curry favor with the intermediaries who dispense the sustenance by serving them.
while what is most important for the Jews is serving the King.2וְאֵצֶל יִשְׂרָאֵל הָעִקָּר הוּא לַעֲבֹד אֶת הַמֶּלֶךְ.
In one of his maamarim, the Rebbe Rayatz focuses on the analogue, describing a person who is overly engrossed in his business affairs. He compares that person’s preoccupation in business to bowing down to the stars and the constellations. Why does the person conduct himself in this manner? Because he thinks that the business activities with which he is involved are the source of the sustenance he receives. He does not appreciate that G‑d is the source of his prosperity and his business activities are merely intermediaries.
In developing this concept, the Rebbe Rayatz states:3 “All his thoughts concern only his own benefit; i.e., they are for the sake of his body, his wealth, and his possessions.” From these words, it appears that not only is the person’s preoccupation with earning his livelihood, even to the extent of compromising his spiritual values, comparable to the worship of false deities, but the very thoughts that “are only about his own benefit” are comparable to the worship of false deities.
Previously, the emphasis was that the conception of the intermediaries as having independent importance was comparable to accepting a false deity. At this point, the maamar introduces a new concept: that self-concern itself is comparable to the worship of false deities.
To explain the concept:וְהָעִנְיָן הוּא,
The fundamental reason that the gentile nations serve the stars and the constellations isדְּעִיקַּר הַטַּעַם עַל זֶה שֶׁעָבְדוּ לְכוֹכָבִים וּמַזָּלוֹת הוּא
(as explained in the maamarim),4 (כַּמְּבֹאָר בְּהַדְּרוּשִׁים),
that in order to receive influence from holiness, bittul is necessary.כִּי בִּכְדֵי לְקַבֵּל הַשְׁפָּעָה מֵהַקְּדֻשָּׁה צָרִיךְ לִהְיוֹת בְּבִטּוּל,
For, as stated in Tanya,5 G‑dliness only rests on entities characterized by bittul, the willingness to rise above self-concern and dedicate oneself to a higher purpose.
Since they do not desire to nullify themselves,וְלִהְיוֹת שֶׁלֹּא רָצוּ לְבַטֵּל אֶת עַצְמָם,
people at large choose to serve false deitiesלָכֵן עָבְדוּ לְהַכּוֹכָבִים וּמַזָּלוֹת,
or other intermediaries which they believe to be sources of sustenance.
For to receive influence from these intermediaries, bittul is not required,שֶׁבִּכְדֵי לְקַבֵּל הַהַשְׁפָּעָה מֵהֶם אֵין צָרִיךְ לְבִטּוּל,
as the Zohar states:6 “A spirit of impurity is continuously found where there is no cost and there is emptiness,וְכִדְאִיתָא בַּזֹּהַר דְּרוּחַ מְסָאֲבָא אִזְדַּמַּן תָּדִיר בְּמַגָּנָא וּבְרֵיקָנַיָּא,
as it is written:7 ‘… We ate in Egypt without charge.’”כְּמוֹ שֶׁכָּתוּב "אֲשֶׁר נֹאכַל בְּמִצְרַיִם חִנָּם",
Commenting on this verse, the Sifri (quoted by Rashi) interprets “without charge” as “without mitzvos,”
i.e., without service. Expanding on that interpretation, it can be inferred that
Influence from the nether side8 (Egypt) is conveyed without cost,דְּהַהַשְׁפָּעָה מִלְּעֻמַּת זֶה (מִצְרַיִם) הִיא חִנָּם.
i.e., without the cost of going beyond oneself.
A second reason why the non-Jewish nations seek to receive their sustenance from the stars and the constellations9וְעוֹד טַעַם עַל זֶה שֶׁרָצוּ לְקַבֵּל הַשְׁפָּעָתָם מֵהַכּוֹכָבִים וּמַזָּלוֹת,
is that the sustenance that is drawn down through the stars and the constellations is quantitatively greater.כִּי גַּם הַהַשְׁפָּעָה עַצְמָהּ (הַנִּמְשֶׁכֶת עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת) הִיא גְּדוֹלָה יוֹתֵר.
To explain: The nurture received by the nether side comes from G‑d’s encompassing light (or makkif) that is above the framework of the Spiritual Cosmos.דְּמִכֵּיוָן שֶׁיְּנִיקַת הַסִּטְרָא אַחֲרָא הוּא מֵהַמַּקִּיף שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת,
I.e., the Spiritual Cosmos is structured according to the pattern of or b’k’li; light enclothing itself in a vessel. Now the term “enclothe” implies that just as a person’s clothes are fitted to his body, so too, G‑d’s light adjusts and fits itself to the capacity and limitations of the vessel. As such, it does not reflect G‑d’s infinity in a complete sense. (Were it to do so, it could not be contained within a finite vessel.)
There is, however, another pattern of Divine revelation, or makkif, which is not measured according to the nature of the recipients. Instead, it shines as a reflection of G‑d’s infinity, without any measure or limitation. As such, it is not internalized within the recipients. Nevertheless, it is possible for them to bask in its light, like the sun’s light which shines even in a place of filth and dirt.
This is one of the sources through which kelipah derives nurture. Since the influence from this light is not internalized, the fact that kelipah is characterized by a sense of self, yeshus, and not by bittul, does not prevent kelipah from benefiting from this light. And since we are speaking about an or makkif, those benefits are boundless, without measure or limit.
The prosperity that emanates from that source is dispensed without any calculations.שֶׁהַהַשְׁפָּעָה מִשָּׁם הִיא שֶׁלֹּא עַל פִּי חֶשְׁבּוֹן,
There are two implications of the statement that the prosperity that derives from the or makkif is dispensed without any calculations:
a) It does not matter whether the recipient is worthy or not. For as explained above, since the influence is not internalized, the worthy and the unworthy are equally capable of benefiting from it.
b) The influence is granted in abundance, as befits light that reflects G‑d’s infinity.
To clarify the contrast: Influence from the forces of holiness is internalized within the recipient. Hence, the influence that is given is commensurate with the refinement (through Divine service) of the recipient and is thus limited. The influence from kelipah, by contrast, reflects the infinite nature of the encompassing light and
hence, it is granted in abundance.10הֲרֵי הַהַשְׁפָּעָה הִיא בְּרִבּוּי גָּדוֹל.
On this basis, we can appreciate the unique positive quality and “cleverness” of the Jewish people who serve only the Holy One, blessed be He.וּמִזֶּה מוּבָן גֹּדֶל הַשֶּׁבַח וְהַפִּקְחוּת דְּיִשְׂרָאֵל שֶׁאֵינָם עוֹבְדִין אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא,
To receive sustenance from the realm of holiness, service and labor is required to make oneself a fit medium to receive that sustenance.דַּהֲגַם שֶׁבִּכְדֵי לְקַבֵּל מֵהַקְּדֻשָּׁה צָרִיךְ לַעֲבוֹדָה וִיגִיעָה,
Moreover, (initially) the blessings are measured,וְגַם אָז הַהַשְׁפָּעָה הִיא (מִלְּכַתְּחִלָּה) בִּמְדִידָה וְהַגְבָּלָה
The maamar states “initially,” because ultimately, at the time of the Future Redemption, G‑d will grant the Jews an unlimited reward for their Divine service in recognition of the struggle that was necessary to carry out this service. At present, however, reward is meted out according to the structures of our limited world and
meted out in a manner commensurate with the Divine service performed.לְפִי מִדַּת הָעֲבוֹדָה,
Nevertheless, for the sake of serving G‑d alone, the Jews are willing to forego the abundant (material) prosperity that could be received.מִכָּל מָקוֹם, הֵם מְוַתְּרִים עַל רִבּוּי הַשֶּׁפַע (בְּגַשְׁמִיּוּת)
[For even the Jewish people can (temporarily) receive influence from the nether side.[אַף שֶׁגַּם יִשְׂרָאֵל יְכוֹלִים לְקַבֵּל (לְפִי שָׁעָה) שֶׁפַע מִלְּעֻמַּת זֶה,
In Chassidus,11 it is explained that, ultimately, when the Jews’ essence will be revealed, a Jew will be unable to receive influence from the realm of kelipah. Since his essence is G‑dly, his nurture can only come from holiness. See sec. 5 below. Nevertheless, when a Jew sins, he draws down energy into the forces of kelipah. And since he draws down this energy to them, he becomes, temporarily, a recipient of its influence.
Indeed, when doing so,וְלֹא עוֹד אֶלָּא
as explained,12 since the Jews are the ones who convey Divine energy to the nether side, energy which would not otherwise be granted to those forces,
they receive the first and choicest portion.שֶׁהֵם נוֹטְלִים חֵלֶק בָּרֹאשׁ,
Nevertheless, they are willing to forego this]מִכָּל מָקוֹם הֵם מְוַתְּרִים עַל זֶה]
because they cherish the limited influence they receive from the realm of holiness more.וְחָבִיב לָהֶם יוֹתֵר הַהַשְׁפָּעָה הַמְצֻמְצֶמֶת שֶׁנִּמְשֶׁכֶת מֵהַקְּדֻשָּׁה.

Summary

A deeper explanation can be offered for the non-Jews’ choice of the intermediaries. The motivation is not intellectual; i.e., that the non-Jews make an error in logic and maintain that the intermediaries have free choice. Instead, their fundamental motivation is to receive sustenance, while what is most important for the Jews is to serve the King.
In order to receive beneficence from G‑d, bittul (self-nullification) is necessary. In contrast, people at large choose to serve false deities because they do not desire to nullify themselves.
A second reason to seek beneficence from the intermediaries is that the beneficence derived from them is quantitatively greater, for its source is in G‑d’s encompassing light that is above the framework of the Spiri­tual Cosmos and hence, has no limits. On this basis, we can appreciate the unique positive quality and “cleverness” of the Jewish people who serve only G‑d. To receive sustenance from the realm of holiness, service and labor is required. Moreover, the blessings are meted out in a manner commensurate with the Divine service performed. Nevertheless, for the sake of serving G‑d, the Jews are willing to forego the abundant material prosperity that could be received were they to serve the intermediaries.