Based on the above, we can also explain the advantage of the fact that the Jews’ choice of the Holy One, blessed be He, stems not only from the will of the soul, [a level] that transcends intellect,1 but also from the intellect [itself] (as explained in sec. 7).2 [To explain:] The source of the Jewish people stems from the inner dimension of [G‑d’s] encompassing light3 (the inner dimension of G‑d’s will) because the Jewish people are characterized by inwardness (pnimiyus).4 And, as is well known, the source of inwardness is the inner dimension of [G‑d’s] encompassing light.

Therefore the fundamental virtue reflected by the Jews’ choice of G‑d is expressed when the soul’s [essential] will that transcends logic — ([i.e., will that reflects] an encompassing dimension) — is drawn down and affects logic itself (the inward dimension)5 [— i.e., one’s thinking processes express the soul’s inner will].6 This reflects influence from the essence of the soul (the inner dimension of the encompassing light) which is loftier yet than the will that transcends logic ([i.e., will as it reflects] the external dimension of the encompassing light).7

It can be said that this is intimated by [the prooftext cited by the Midrash]:8 “ ‘G‑d is my portion,’ says my soul.” (The verse specifically makes use of the term cheilek, “portion”) because that term connotes inwardness (as is well known with regard to [the interpretation9 of the lines from the Morning Prayers]: “How good is our portion {chelkeinu}! How pleasant is our lot! And how attractive is our inheritance!”)

The virtue of the Jews’ choice of G‑d — the [essential and inherent identification that causes] the soul to choose G‑d — is also drawn down in an inward manner and [is thus internalized] through one’s understanding and comprehension in such a manner that it affects one’s thought, speech, and action.10 This [effort on man’s part] draws down the inner dimension of [G‑d’s] encompassing light [into his own being and into the world the world at large].