Editing Matan Torah (section)

== The Choice of the Essence ==
At Matan Torah, the concept of "choice" was introduced. Until then, the Jewish people's connection and endearment to Hashem was based on their status as children, as Hashem told Moshe Rabbeinu in Mitzrayim, "So said Hashem, My firstborn son is Israel." However, at Matan Torah, a connection based on choice was revealed. This is why halacha states that during prayer, in the blessing of Ahavas Olam, "when saying 'You chose us,' one should remember Matan Torah."

We also find a difference between the text of Kiddush on Shabbos night, which doesn't begin with Hashem's choice of His people, versus the Kiddush for Yomim Tovim, which starts with "Who has chosen us from all peoples." The reason is explained:

"The reason we don't say on Shabbos 'Who has chosen us from all peoples and elevated us above all tongues' as we do on Yomim Tovim, is because the commandment of Shabbos was given at Marah, as it says: 'There He established for him a decree and an ordinance, and there He tested him.' Our Sages said: 'Shabbos and civil laws were commanded at Marah.' Hashem had not yet chosen them until He gave them the Torah, but when they were commanded about Yomim Tovim, they had already received the Torah and He had chosen them, therefore we don't say 'Who has chosen us' on Shabbos."

— Sefer Abudraham, Order of Shabbos Prayers and Its Explanation

The innovation of choice has several aspects: Free choice is defined as being motivated solely by the chooser's will, without any consideration of the chosen object's qualities. Just as a choice made under external coercion isn't considered free choice, neither is a choice motivated by the chosen object's qualities. As the Rebbe explains: "For a rational person, logical reasoning compels and forces more than physical coercion."