Based on the above, it is possible to explain the connection between, and therelevance of, the Jews’ choice of the Holy One, blessed be He, and His choice of the Jewish people.1 His choice of the Jewish people as His treasured people2 is [a result of the fact] that G‑d’s inner will is focused on the Jewish people. ([As such,] they are not an intermediary to another purpose).3 [G‑d’s choice of the Jews] is the source and the [sole] factor empowering the Jews’ choice of the Holy One, blessed be He. For, as explained above at length,3 the Jews’ choice of G‑d comes as a result of their being rooted within the inner dimension of G‑d’s will.

{G‑d’s choice of the Jewish people is [focused on] their bodies.4 It is possible to explain that this choice empowers them to reveal the inner dimensions of G‑d’s will even in their material matters, enabling them to feel that their material dimensions exist for the sake of their Divine service.}

On this basis, it is possible to explain why the sacrifices brought by [the prince of] Asher came “in recognition of G‑d’s choice of Israel5 even though “Israel’s good fortune is solely that she chose the Holy One, blessed be He.” For the primary positive quality possessed by the Jewish people is not what they have been granted from Above, but what they achieve through their Divine service.6 This — i.e., what the Jews achieve through their Divine service — is what generates the principal satisfaction and pleasure that the Holy One, blessed be He, derives.7 Nevertheless, the Jewish people are able to make this choice only because G‑d empowered them by drawing down and revealing His choice of the Jewish people.

The revelation of this choice was drawn down through the sacrifices offered by [the prince of] Asher.8 Every Jew possesses an [inherent] potential [to make such a choice] because [the Jewish people] are rooted in the inner dimension of [G‑d’s] will. [Nevertheless,] the sacrifices brought by [the prince of] Asher assisted in drawing down and revealing this potential.9

We may say that [a similar objective was accomplished by] the Alter Rebbe by saying: “I want nothing but You alone” (particularly after this was publicized by the Tzemach Tzedek).10 [His statement] generated the potential (to an even greater extent) for every Jew, particularly those who follow in his footsteps and paths, that even though one has many different desires, even desires stemming from the animal soul,11 he will relate to all these desires with detachment12 and his fundamental desire will be to fulfill G‑d’s essential desire that a dwelling for Him [be made] in the lower realms. ([This approach] reflects and resembles, albeit in microcosm, the Alter Rebbe’s desire for nothing else but G‑d.) Even the person’s desire for material things will be (primarily) motivated by the intent to transform the material entities into mediums for G‑dliness.

This approach will also draw down an abundance of material influence for him, as the Alter Rebbe said: “G‑d gives the Jews material things and the Jews transform the material into something spiritual.”13 From this, we can conclude that when the Holy One, blessed be He, grants the Jews an abundance of material blessings, the Jews transform them into spiritual abundance, an abundance that is both quantitative and qualitative, reaching a consummate level of perfection. [The Jews] will reach the level where they are bonded and united with the Holy One, blessed be He — “Israel, the Torah, and the Holy One, blessed be He, are all one.”14

All of this will be accomplished amidst happiness and gladness of heart, in these days of preparation for “the season of our freedom.”15 And this will bring about the actual experience of “the season of our freedom,” the true and complete Redemption to be led by Mashiach. May it take place in the immediate future.