D'var Torah: "For you are a holy people to HaShem, your G-d; HaShem, your G-d has chosen you to be for Him a treasured people above all the peoples that are on the face of the earth. Not because you are more numerous than all the other nations did HaShem desire you and choose you, for you are the fewest amongst the nations. Rather because HaShem loves you" (Devarim 7:7). The phrase "HaShem desires you" implies that HaShem is bound to Klal Yisrael with a powerful bond that will never be undone. HaShem chose Klal Yisrael from all the other nations to be His special nation and inheritance. What is the reason why HaShem has such affection for Klal Yisrael? The verse states that HaShem desires us "because HaShem loves us," without giving a reason. HaShem, the Highest Wisdom, perceives that we are fitting to be beloved to Him, more than all the other nations.
Moral: In personal relationships, people love each other because they recognize certain positive qualities in their beloved. Whereas, HaShem's love for Klal Yisrael is not based on a particular good trait, or even many traits. HaShem loves the essence of Klal Yisrael. His love for Klal Yisrael, who reflect the Light of HaShem to the world, is greater than the sum of all external reasons.
Application: (1) Review the verse, ""For you are a holy people to HaShem, your G-d; HaShem, your G-d has chosen you to be for Him a treasured people above all the peoples that are on the face of the earth. Not because you are more numerous than all the other nations did HaShem desire you and choose you, for you are the fewest amongst the nations. Rather because HaShem loves you." (2) Instill in your heart the beautiful truth that HaShem loves the essence of Klal Yisrael, with powerful love that will never be rescinded. (3) Make the knowledge of HaShem's eternal love for Klal Yisrael the foundation of your understanding of HaShem. (4) Take a moment to reflect on HaShem's love for us before you pray. (5) Rejoice in knowing Klal Yisrael, alone, is eternally beloved to HaShem.
(Based on the commentary of the Ramban, as explained by Rav Yerucham Levovitz)
