In the previous sections, the maamar described two levels of G‑dly light:
a) The Divine light that maintains Seder HaHishtalshelus, the Spiritual Cosmos (in chassidic terminology, the Divine light that is memale kol almin). On this level, there is an order and a structure to existence and the deeds of the created beings are significant. Therefore, the Jewish people are worthy of prominence.
b) The Divine light that transcends Seder HaHishtalshelus (in chassidic terminology, the Divine light that is sovev kol almin). This level of light is totally undefined, knowing no structure or limits whatsoever. As such, on this level, the deeds of the created beings have no significance at all. Hence, no one people are more worthy than another.
The section to follow introduces a third level of Divine light, a light that is not defined by either structure or transcendence, but is above all limits entirely. Both levels described previously refer to G‑dly light that recognizes and relates to the structures of our world. The first is the source for those structures, but even the second is described in relation to them, i.e., in contrast to our world which is limited, this light is defined as having no limits.
G‑d’s Essence, by contrast, is not defined in terms of limitation or transcendence. He is what He is, above any definitions, positive or negative, that man can give.1 The potential of choice explained in the coming section is an expression of His Essence.
Just as a lottery is above intellect and above will, the second level described above,וְהִנֵּה כְּמוֹ שֶׁגּוֹרָל הוּא לְמַעְלָה מֵהַשֵּׂכֶל וּלְמַעְלָה גַּם מֵהָרָצוֹן,
similar concepts apply with regard to free choice.עַל דֶּרֶךְ זֶה הוּא בְּנוֹגֵעַ לַבְּחִירָה
It is also above intellectשֶׁהוּא לְמַעְלָה מִשֵּׂכֶל
and above will. This refers even to a will that transcends knowledge, like a father’s yearning for his son.וּלְמַעְלָה גַּם מֵרָצוֹן.
When a person’s mind determines that a given object is worthy of being chosen –דְּכַאֲשֶׁר שִׂכְלוֹ מְחַיֵּב שֶׁדָּבָר זֶה רָאוּי לִבְחוֹר בּוֹ,
and similarly when he desires somethingוְגַם כְּשֶׁהוּא רוֹצֶה בְּאֵיזֶה דָּבָר
(with a will that transcends logic) –(רָצוֹן שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל)
he is being compelled to select it;הֲרֵי הוּא מֻכְרָח בָּזֶה
it is not free choice.וְאֵין זֶה בְּחִירָה חָפְשִׁית,
For a person whose mind controls his conduct, there is nothing more powerful than the recognition of the truth. It cannot be said that he is choosing what to do. Once he understands that a particular course of action is correct, that recognition is a more powerful motivator than any physical compulsion.
Similarly, with regard to desire, a father cannot help but desire his son’s welfare. He feels a natural attraction to his son and therefore desires to help him.
In both instances, the object – either because of its worth or because it evokes a natural response – compels the person to act. He is not choosing freely.
Thus, the person’s essence, who he is unto himself, is not involved. His conduct is determined by levels within himself that relate to others, not his own inner being.
The true concept of free choice isוַאֲמִתִּית עִנְיַן הַבְּחִירָה הוּא
that one chooses, not because of an intellectual recognition of the object’s worth, nor because of an inner desire for it,2כְּשֶׁהַבְּחִירָה שֶׁלּוֹ הִיא לֹא מִצַּד הַשֵּׂכֶל וְגַם לֹא מִצַּד הָרָצוֹן,
but because he chooses to act in this manner, entirely out of his own free choice, without the chosen object exerting any influence on him at all. Truly choosing freely means acting in a given manner when there is nothing pulling one toward the object or repelling him from it, and his actions are solely dependent on his own initiative.אֶלָא שֶׁכָּךְ בּוֹחֵר בִּבְחִירָתוֹ הַחָפְשִׁית.
The positive dimension of such a choice is illustrated by the contrast between a lottery and free choice. In both instances, the person’s conduct is not determined by his mind or his inner desire.
The difference between a lottery and free choice is thatוְהַחִלּוּק בֵּין גּוֹרָל וּבְחִירָה הוּא,
when a person casts a lot and decides that his desire will be determined by the way the lot falls,דִּכְשֶׁאָדָם עוֹשֶׂה גּוֹרָל וּמַחְלִיט דִּכְמוֹ שֶׁיִּפּוֹל הַגּוֹרָל כֵּן יִהְיֶה רְצוֹנוֹ,
the person’s desire does not come from his own self,הָרָצוֹן שֶׁלּוֹ הוּא לֹא מִצַּד הָאָדָם
but is determined by the way the lot fell.אֶלָּא מִפְּנֵי שֶׁכֵּן נָפַל הַגּוֹרָל,
Why would a person cast a lot? Since he does not know what to do, he resolves that he will let the lot determine his course of action. In such an instance, it cannot be said that he is choosing to do what the lot determines. Instead, he abdicates his power of choice; his inner self does not determine his conduct in the slightest.
When, by contrast, a person chooses, he – his inner, intrinsic self – is the one who chooses.וּבְחִירָה הִיא שֶׁהָאָדָם הוּא הַבּוֹחֵר.
Since there is no motivation from the outside – his conduct is not being determined by his logic or even his inner desire – the motivation will be coming from his inner core, from the depths of his own being. Who he really is will be expressed.
It is very difficult to understand this level because it is fundamentally above man’s potential. Why does man have free choice? Because in contrast to other living beings, he was granted this potential from Above. As Rambam writes:3
The Torah’s statement:4 “Behold man has become unique as Ourselves”… [implies that] the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative... do anything that he desires.
From the above, it is understood that free choice represents a loftier level than a lottery.וּמִזֶּה מוּבָן, דִּבְחִירָה הִיא לְמַעְלָה מִגּוֹרָל.
A lottery reflects a level in the soul that is defined and compelled, as it were, to regard the two alternatives as equal. It reflects a level in the person’s soul that is above involvement.דְּגוֹרָל הוּא הַדַּרְגָּא בַּנֶּפֶשׁ שֶׁהִיא מֻגְדֶּרֶת וּמֻכְרַחַת בָּזֶה שֶׁשְּׁנֵי הַדְּבָרִים הֵם שָׁוִים לְגַבָּהּ,
Similarly, in the analogue, it refers to a level of G‑dliness which is defined as being above the limits of this world. That definition prevents it, as it were, from being involved in the world and determining its fate. To borrow an expression used by the Zohar5 regarding the exile, “When the Holy One, blessed be He, rises to the heights,” He stands above everything that transpires in this world and is unaffected by it.
The concept of free choice is that the person is not defined and compelled by any outside factor,וְעִנְיַן הַבְּחִירָה הוּא שֶׁאֵינוֹ מֻגְדָּר וּמֻכְרָח בְּאֵיזֶה דְּבָרִים,
including the perspective that all alternatives are the same for him. For such a perspective obligates him, as it were, to remain removed.כּוֹלֵל דְּבָרִים שָׁוִים לְגַבֵּיהּ,
Instead, it is possible for him to choose whatever he desires. And when he chooses, he is involved in his choice, investing himself fully in what he chooses.וּבִיכָלְתּוֹ לִבְחוֹר בְּמַה שֶּׁיִּרְצֶה.
Similarly, Above, when G‑d chooses, the intent is not that He decides to lower Himself to the level of memale kol almin, where Divine providence is determined, as it were, by the conduct of the created beings, but that His involvement comes from His Essence. To clarify this, the maamar continues:
It is possible to say that free choice possesses two dimensions:וְיֵשׁ לוֹמַר, דְּבִבְחִירָה יֶשְׁנָם שְׁנֵי הָעִנְיָנִים.
a) the level in the soul that transcends intellect,הַדַּרְגָּא דְּנֶפֶשׁ שֶׁלְּמַעְלָה מִשֵּׂכֶל
in relation to which the two alternatives are equal –שֶׁלְּגַבָּהּ שְׁנֵי הַדְּבָרִים הֵם בְּשָׁוֶה –
the level of a lottery, in which the person is removed,דַּרְגַּת הַגּוֹרָל,
and b) the fact that he chooses what he wants, and invests himself,וְזֶה שֶׁהוּא בּוֹחֵר כְּמוֹ שֶׁרוֹצֶה
{even though both alternatives are equal (in his eyes), i.e., his selection is not being determined by the qualities possessed by the object of his choice,}(הֲגַם שֶׁשְּׁנֵי הַדְּבָרִים הֵם שָׁוִים (לְגַבֵּיהּ))
Instead, it comes from the essence of the soul. In the analogue, when G‑d chooses, He invests His Essence in His choice. That essential choice then redefines the nature of His light. Thus,הוּא בָּא מֵעֶצֶם הַנֶּפֶשׁ.
through choice, Divine energy is drawn down from His Essence to the level of a lotteryוְעַל יְדֵי הַבְּחִירָה, הַהַמְשָׁכָה מֵהָעֶצֶם לְהַדַּרְגָא דְּגוֹרָל
(the level on which both alternatives are equal).(הַדַּרְגָּא שֶׁלְּגַבָּהּ שְׁנֵי הַדְּבָרִים הֵם בְּשָׁוֶה),
As a result, even the lotגַּם הַגּוֹרָל
(which, in and of itself, could fall either way),(הֲגַם שֶׁמִּצַּד עַצְמוֹ אֶפְשָׁר לִהְיוֹת בִּשְׁנֵי הָאוֹפַנִּים)
falls in a manner representative of G‑d’s choice.הוּא כְּפִי הַבְּחִירָה.
This is indicated by the verse,6 “You guide my lot.”וְעַל דֶּרֶךְ מַה שֶּׁכָּתוּב אַתָּה תּוֹמִיךְ גּוֹרָלִי,
The Holy One, blessed be He, guides the lot so that it will reflect His essential choice.שֶׁהַקָּבָּ"ה תּוֹמֵךְ אֶת הַגּוֹרָל שֶׁיִּהְיֶה כְּפִי בְּחִירַת הָעַצְמוּת.
Thus, it is written,7 “Choose for us our heritage, the glory of Yaakov….”וְזֶהוּ מַה שֶּׁכָּתוּב יִבְחַר לָנוּ אֶת נַחֲלָתֵנוּ אֶת גְּאוֹן יַעֲקֹב גוֹ',
With regard to Yaakov, it is written,8 “Yaakov is the lot (chevel) of His inheritance.”דִּבְיַעֲק ֹב כְּתִיב יַעֲק ֹב חֶבֶל נַחֲלָתוֹ
This translation is reflected in the Aramaic translation by Onkelos, adav achasanteiוְתִרְגֵּם אֻנְקְלוּס יַעֲק ֹב עֲדַב אַחֲסַנְתֵּיהּ
for the Aramaic term adav is synonymous with the Hebrew goral, meaning “lot.”9דַּעֲדַב הוּא גּוֹרָל,
The insight implied by the verse, “Choose for us… the glory of Yaakov” is10וְעִנְיַן יִבְחַר גוֹ' אֶת גְּאוֹן יַעֲקֹב הוּא,
that even on the level of a lottery, which transcends the structure of Seder HaHishtalshelus,שֶׁגַּם בְּדַרְגַּת הַגּוֹרָל שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
where all are equal and thus the possibility exists for exile to present challenges,שֶׁהַכֹּל שָׁוִים שָׁם,
G‑d’s choice is focused on the Jews. He chooses them, not because of their virtues or even because of the intimate bond their souls share with Him, but as an expression of His Essence.הַבְּחִירָה הִיא בְּיִשְׂרָאֵל דַּוְקָא.
To explain, quoting the Rebbe Rashab:11 “[G‑d possesses] free choice…. Nevertheless, He chose specifically the Jewish people. There is no other alternative. Whom else should He desire – Ivan?!...12 The concept of free choice is only that [His choice] can be concealed [temporarily].”

Summary

Like a lottery, free choice is also above intellect and above will. When a person’s mind determines that a given object is worthy of being chosen – and similarly when he desires something – he is being compelled to select it; it is not free choice. The true concept of free choice is that one chooses, not because of an intellectual recognition of the object’s worth, nor because of an inner desire for it, but because he chooses to act in this manner without the chosen object exerting any influence on him at all.
There is, however, a difference between a lottery and free choice: When a person casts a lot and decides that his desire will be determined by the way the lot falls, the person’s desire does not come from his own self, but is determined by the way the lot fell. When, by contrast, a person chooses, he – his intrinsic self – is the one who chooses.
Thus, free choice represents a loftier level than a lottery. A lottery reflects a level in the soul that is defined and compelled, as it were, to regard the two alternatives as equal. The concept of free choice is that the person is not defined and compelled by any outside factor, including the perspective that all alternatives are the same for him. Instead, it is possible for him to choose whatever he desires.
Similarly, in the spiritual parallel, there is a level where “darkness and light are equal” and then there is a higher rung: G‑d chooses. And when He chooses, He invests Himself in the Jewish people.