God's Unconditional Love for Every Jew

Jeremiah

ירמיהו ל״א:ב׳-ג׳

Jeremiah 31:2-3

God declares 'I have loved you with an everlasting love' (ahavat olam ahavtikh), and even in the moment of Israel's exile and sin, He calls them to return, promising that His love has never ceased.

Why it matters — The foundational biblical expression of God's unconditional, eternal love for Israel regardless of their spiritual state.

Talmud, Kiddushin

קידושין ל״ו א

Kiddushin 36a

The Talmud records the debate over whether Israel is called 'children of God' even when they sin — and concludes: even when they behave not as children, they are still called children of God (banim atem).

Why it matters — Directly establishes the rabbinic principle that Jewish identity and divine parenthood — and by extension divine love — are not forfeited by sin.

Tomer Devorah

תומר דבורה א׳:א׳

Tomer Devorah 1:1

The Ramak opens by teaching that a person must emulate God's thirteen attributes of mercy, the first of which is 'Mi El Kamocha' — that God bears insult and sin from Israel without withdrawing His goodness or presence from them.

Why it matters — Explicitly teaches that God's love and beneficence toward Jews continues even when they sin, and that this is a model for human behavior.

recovered from “Tanya, Likutei Amarim 2”

Tanya, Likutei Amarim

תניא, חלק ראשון; ליקוטי אמרים ב׳

Tanya, Part I; Likkutei Amarim 2

The Alter Rebbe teaches that every Jew possesses a Divine soul (chelek Eloka mima'al mamash), a literal portion of God above — making the bond between God and each Jew intrinsic and unbreakable regardless of one's deeds.

Why it matters — The ontological foundation for God's love of every Jew: since each Jew carries a divine spark, God's love is inseparable from His love of His own essence.