“For the Lord chose Jacob for Himself.” Our sages asked, “Who chose whom? Did the Creator choose Jacob or did Jacob choose the Creator?”
The thing is that on one hand, one must believe that the Creator chose him, and this is called “private Providence,” and a person must praise the Creator for giving him the possibility to serve Him with the work in Torah and Mitzvot [commandments].
Although one still does not feel the importance of the matter, since he is used to engaging in Torah and Mitzvot since childhood, when he was still unable to feel the importance in Torah and Mitzvot, and afterward, when he grew up, the habit stayed with him and his heart became insensitive while engaging in Torah and Mitzvot, so he did not feel any deficiency about feeling the importance of the matter. At that time, one must overcome the habits and always look into who and what he is engaged in now. Also, he should consider that he is among those who were invited to come to the King’s palace.
This means that Providence has made it that he was not born among the nations or among secular Jews, but specifically to Jewish orthodox parents and he is always in an environment that obligates him to engage in Torah and Mitzvot, and this is considered that the Creator chose Jacob for Himself, meaning that the Creator has chosen him.
Afterward, one must engage in the intention in Torah and Mitzvot, meaning to what goal the Torah and Mitzvot should bring him. This requires much attention, meaning that the Torah and Mitzvot can bring him to choose the path of the Creator, where all his actions and thoughts will be only to bestow contentment upon his Maker. This falls into the category of reward and punishment, meaning that the work comes from man’s choice.
This is regarded as Jacob choosing the Creator, meaning that he chose that all his actions will be for the Creator. This is regarded as “intention.” As for actions, any person belongs to this, meaning that in any state that one is in, he should praise the Creator for awarding him the opportunity to engage in Torah and Mitzvot, in the practical part of Torah and Mitzvot. This falls into the category of “private Providence.”
On the intention, there is prayer. One should pray that his actions will be for the sake of the Creator. This choice pertains specifically to those who want to walk in the ways of the Torah, in the view of Torah. Conversely, those who belong only to the view of landlords belong only to the first discernment, meaning to the part of actions without intentions, since the prime intention is only to achieve the power of bestowal.
Also, the matter of reception and bestowal applies to all the degrees, since before the correction of the Masach [screen], it is called “reception,” meaning Lo Lishma [not for Her sake], and the correction of the Masach is the meaning of Lishma [for Her sake], meaning bestowal.