Hashem's unbreakable promise of mutual distinction

במד' אמרות ה' א"ט כו'.

The Midrash brings the pasuk "The sayings of Hashem are pure sayings" (Tehillim 12:7), etc.

The Sefas Emes opens with the Midrash on Hashem's "imros" (sayings) to introduce the idea that a word given by Hashem is utterly reliable and enduring.

פי' מה שהבטיח הקב"ה לבנ"י בעת שהקדימו נעשה לנשמע שהי' כענין המשל שכיבדו בני המדינה את המלך והבטיח להם והקב"ה שהוא אלקים חיים ומלך עולם אמירתו אמת.

The meaning is: what Hashem promised to Bnei Yisrael at the time they put "naaseh" before "nishma" — it was like the parable of the citizens of a province who honored the king and he made them a promise; and since Hashem is the living God and King of the world, His word is true.

When Bnei Yisrael declared "we will do" before "we will hear," they earned a promise from Hashem. Unlike a human king whose pledge may falter, Hashem's pledge is absolutely true and can never be revoked.

לכן אע"פ שנפלו בנ"י אח"כ ממדרגה הראשונה. מ"מ נשאר בהם מקום תיקון ע"י הכהנים כו'.

Therefore, even though Bnei Yisrael afterward fell from that first level, nevertheless there remained within them a place for tikkun (repair) through the Kohanim, etc.

Even after the people declined from their original lofty madreigah, Hashem's promise guaranteed that an avenue of restoration would always remain — channeled through the avodah of the Kohanim.

והנה אמירה היא חטיבה כמ"ש א"ה האמרת וה' האמירך כו'.

Now "amirah" (a saying) denotes a chativah (a singling-out, a distinction), as it says: "You have distinguished Hashem... and Hashem has distinguished you" (Devarim 26:17-18), etc.

The word "he'emarta / he'emircha" expresses a mutual setting-apart: Bnei Yisrael declare Hashem alone as their God, and Hashem in turn sets Bnei Yisrael apart as His treasured nation.

ודרשו חז"ל עשנו חטיבה א' שהוא התקרבות ודביקות והיינו שנטע בתוכנו חיי עולם שיש בכל לב ישראל דברי תורה וזה האמירך ממש.

And Chazal expounded that He made us into one single chativah — this is closeness and dveikus (attachment); meaning that He planted within us chayei olam (eternal life), for in every Jewish heart there are words of Torah, and this is literally "He has distinguished you."

Hashem's "distinguishing" of Bnei Yisrael is not an external title but an inner reality: He embedded eternal Torah within every Jewish heart, creating a bond of dveikus that makes us uniquely His.

וכן את ה' האמרת שזכו בנ"י במעשיהם להפיק רצון מהשי"ת ושיתן להם התורה.

And likewise "You have distinguished Hashem" — that Bnei Yisrael merited through their deeds to draw forth the ratzon (will) of Hashem, that He give them the Torah.

The relationship runs both ways. By their own avodah Bnei Yisrael awakened Hashem's ratzon to give them the Torah, completing the mutual bond between Hashem and His people.

וע"ש בפ' תבוא בא"ע:

And see there on Parshas Ki Savo, in another place.

The Sefas Emes refers the reader to his fuller treatment of these pesukim in Parshas Ki Savo.

Summary: Because Bnei Yisrael placed "naaseh" before "nishma," Hashem made an unbreakable promise to them — and since His word is true, even after they fell from that level a path of tikkun always remains. The word "amirah" expresses a mutual singling-out: Hashem planted eternal Torah in every Jewish heart, and Bnei Yisrael in turn drew forth His will to give them the Torah, forging a permanent bond of dveikus.