예레미야 2:2의 Chasidut

In the verse (Lev. 23:43), "In order that [your future generations] may learn that I made [the Israelites] live in sukkot," and the verse (Jer. 2:2), "I remembered to your favor the lovingkindness [hesed] of your youth [... How you followed Me in the wilderness]," the general idea of the matter is that in Nisan Hashem brought us out of Egypt, and it was through Hashem's lovingkindness alone, as it is written (Ezek. 16:7), "And you were naked and bare." However, Hashem wanted that this lovingkindness be through the merit of good deeds of the Israelites, so that it would endure forever. And so it is written (Ps. 62:13), "The lovingkindness is yours, Lord, for You will repay each person according to his deeds." The meaning is that the Holy One, blessed be He, engineers through His lovingkindness that the person merits this lovingkindness on his own, through his or her own deeds, for everything is ultimately attributable to the Cause of all causes. And this happened afterwards in that the Israelites traveled into the wilderness and merited the clouds of glory. The meaning is that the fact that they merited this through their own deeds removes the Accuser from B'nai Yisrael; "One who eats what is not his, feels ashamed [to look in the face of his benefactor]" (Yerushalmi, Orlah 1:3), but one who merits through his own deeds is honored. And see what I have said below [in another piece from Sukkot the same year]. And this matter appears every year. At Pesah there is the exodus from Egypt through Hashem's lovingkindness. And afterwards, at Rosh Hashana, a person is judged with regard to whether he has repaired his deeds the lovingkindness. For all of Hashem's lovingkindness is so that a person will repair his deeds by means of the lovingkindness. And when he merits by right, the lovingkindness winds up being repaid, even according to the criterion of justice [midat hadin]. And this is the lovingkindness of the holiday of Sukkot -- the lovingkindness that comes by right. All of this happened to our ancestors, and this is why it says, "I remembered to your favor the lovingkindness of your youth [... How you followed Me in the wilderness]" The meaning is that the Holy One, blessed be He, caused the lovingkindness to be remembered throughout the generations in that it was on account of Israel's own good deeds, and the remembering is by right. The meaning is that lovingkindness is just for a moment, except that, for one who merits that lovingkindness by right, it endures forever. (And this is "[I will make with you an everlasting covenant,] The enduring lovingkindness promised to David.") And this why it says, "I made [the Israelites] live in sukkot," for even the sukkot are a reminder of the exodus from Egypt, but they are a reminder of the lovingkindness that was done through the merit of B'nai Yisrael, etc. And in this way the question of the Tur [why Sukkot is observed in the Fall rather than in Nisan] is resolved.

So says the Lord, I have remembered for your sake the chesed of your youth, [it is] the ahavah, “love,” of your marriage (Jer. 2:2).