The preceding sections explain the three distinct approaches to a Jew’s Divine service: “turn[ing] away from evil,” “do[ing] good,” and “seek[ing] peace,” which are identified with the service of fear, the service of love, and the absolute bittul of Torah study, respectively. To summarize: A person’s fear and awe of G‑d will lead him to seek to carry out His will precisely. He will hence refrain from performing any act that runs contrary to His will, and will fulfill everything He commands him to do.
One’s love of G‑d will cause him to lose consciousness of his own desires. Instead, he will be entirely focused on G‑d, devoting himself wholeheartedly to fulfilling His will. To contrast these two approaches: When a person’s Divine service is motivated by fear, he feels a need to fulfill his obligations towards G‑d. When it is motivated by love, the person desires to do whatever G‑d wants, because his desires are one with G‑d’s.
“Seeking peace” represents an altogether different approach. The person rises above his personal identity entirely, becoming nothing more than a medium via which to reveal the Torah, G‑d’s truth. The words he speaks are not his own, but G‑d’s.
These three approaches correspond to three levels of G‑dly light: memale kol almin, the G‑dly light that enclothes itself within the worlds and grants them life (identified with G‑d’s name Elokim); sovev kol almin, the G‑dly light that transcends the worlds and views them as nothing more than a medium for the fulfillment of His will (identified with the name Havayah); and the Essence of His light, a level at which nothing else exists but Him and in which all existence reflects Him (a level defying any given name or description).
The approach of fear, “turning away from evil,” relates to the light that is memale kol almin, because in both instances, a person’s individual identity and the identity of the worlds remain intact. As mentioned, because of fear, a person focuses on his obligations, and the light that is memale kol almin adapts itself to the worlds.
The approach of love, “doing good,” relates to the Divine light that is sovev kol almin, because in both instances, the identity of the person and that of the worlds are redefined. The person is not concerned with his own desires, and existence is not defined by its ordinary limits. Here, the entire focus, both of the person and of existence as a whole, is to carry out G‑d’s will.
The third approach, that of Torah study, relates to the Essence of His light, that dimension of G‑dliness where He is the totality of all existence. Neither the person’s self nor the existence of the worlds enter into the picture at all. All that exists is G‑d and the Torah as it is wholly one with Him.
While the love of G‑d is generally identified with the second level of G‑dly light, nevertheless,
there are parallels to these three levels within the Divine service of loving G‑d. We are commanded to love Himוְהִנֵּה עַל דֶּרֶךְ זֶה הוּא בְּהָעֲבוֹדָה דְּאַהֲבַת ה', שֶׁיֵּשׁ בָּהּ ג' מַדְרֵגוֹת.
“with all your heart, with all your soul, and with all your might.”1בְּכָל לְבָבְךָ, בְּכָל נַפְשְׁךָ, וּבְכָל מְאֹדֶךָ.
It is explained in many sources2 that the love for G‑d “with all your heart” can be attained by contemplating the G‑dly light that enclothes itself within the created beings to grant them life,וּמְבֹאָר בְּכַמָּה מְקוֹמוֹת, שֶׁהָאַהֲבָה דִּבְכָל לְבָבְךָ הִיא עַל יְדֵי הַהִתְבּוֹנְנוּת בָּאוֹר הָאֱלֹקִי הַמִּתְלַבֵּשׁ בַּנִּבְרָאִים לְהַחֲיוֹתָם,
which on the whole is identified with the light that is memale kol almin.דְּבִכְלָלוּת הוּא אוֹר הַמְּמַלֵּא.
By contemplating the concept that the life-energy of all existence is G‑dliness –דְּעַל יְדֵי שֶׁמִּתְבּוֹנֵן שֶׁהַחַיּוּת שֶׁל כָּל דָּבָר הוּא אֱלֹקוּת,
and if a person’s contemplation is carried out in a manner that it is also understood by the intellect of the animal soul –וְהַהִתְבּוֹנְנוּת שֶׁלּוֹ הִיא בְּאֹפֶן שֶׁזֶּה יִהְיֶה מוּבָן גַּם בְּהַשֵּׂכֶל דְּנֶפֶשׁ הַבַּהֲמִית,
he will come to love G‑d with “all your heart,”עַל יְדֵי זֶה יָבוֹא לְאַהֲבָה אֶת הֲוָיָ׳ בְּכָל לְבָבְךָ
which is interpreted by our Sages3 as meaning “with both your inclinations,” that even man’s natural inclination be channeled toward the love of G‑d.בִּשְׁנֵי יְצָרֶיךָ.
It is written:4 “And you shall love G‑d, your L-rd... because He is your life.” Every human being possesses a natural desire to live, and he will do anything and everything necessary to maintain and enhance his life. The natural soul also shares this desire. When one realizes – and takes to heart – that G‑dliness is true life, the source of the existence of all things, he will seek to align himself with G‑dliness with powerful love.5
This love stems from the awareness of the G‑dly light that maintains the worlds and enclothes itself within them. Just as this G‑dly light adapts itself to the limits of the world, so too, the love it engenders does not take a person beyond his own personal limits. On the contrary, one’s love for G‑d begins with the realization that “This is what is good for me, what will make my life better.” It is only that the person is able to realize that it is G‑dliness and not the desires of this world that make his life truly good.
Loving G‑d “with all your soul” reflects a higher level. It stems from contemplating on and gaining the awareness that the G‑dly light that gives life to all of existence is only a ray,וְהָאַהֲבָה דִּבְכָל נַפְשְׁךָ הִיא עַל יְדֵי הַהִתְבּוֹנְנוּת שֶׁהָאוֹר הַמְּחַיֶּה אֶת הָעוֹלָמוֹת הוּא הֶאָרָה בִּלְבַד
and that this ray is incomparable to G‑d’s infinite light.וְשֶׁהֶאָרָה זוֹ הִיא בְּאֵין עֲרוֹךְ לְגַבֵּי אוֹר אֵין סוֹף,
On the whole, this contemplation focuses on G‑d’s light that is sovev kol almin.דְּבִכְלָלוּת הוּא אוֹר הַסּוֹבֵב,
It will bring a person to the level of loving G‑d “with all your soul,”עַל יְדֵי זֶה יָבוֹא לְהָאַהֲבָה דִּבְכָל נַפְשְׁךָ,
a love for G‑d that will motivate him to total self-sacrifice,שֶׁאַהֲבָתוֹ אֶת הֲוָיָ׳ הִיא בְּאֹפֶן דִּמְסִירַת נֶפֶשׁ,
Thus, our Sages3 interpret these words as implying “even when your soul will be taken.”אֲפִילוּ נוֹטֵל אֶת נַפְשְׁךָ.
On this level, the person redefines his identity; he gives up his existence for G‑d’s sake. Whether he actually sacrifices his life for the sanctification of G‑d’s name or lives a life of self-sacrifice, he no longer views himself as the focus of his existence. His life revolves entirely around fulfilling G‑d’s will.
This level of love cannot be shared by the animal soul. The animal soul is neither prepared to, nor is it capable of, thinking of existence beyond its own self. It seeks its own satisfaction alone. Although it is willing to learn that the ultimate satisfaction lies in G‑dliness, it is not capable of going entirely beyond its own identity. Therefore, it relates only to G‑d’s light that is memale kol almin, the light that makes possible the worlds’ existence.
The G‑dly soul, in contrast, is able to transcend itself and appreciate His light that is sovev kol almin, i.e., to comprehend that all existence can and should transcend its own identity.
Loving G‑d “with all your might” represents an even higher rung.וְהָאַהֲבָה דִּבְכָל מְאֹדֶךָ
It comes about via the revelation of the Essence of the Or Ein Sof that transcends the framework of worlds entirely.הִיא עַל יְדֵי גִּלּוּי עַצְמוּת אוֹר אֵין סוֹף שֶׁאֵינוֹ בְּגֶדֶר עָלְמִין כְּלָל,
As a result of this revelation,שֶׁעַל יְדֵי גִּלּוּי זֶה,
the love for G‑d evoked is beyond the person’s individual, natural limits and bounds.הָאַהֲבָה הִיא לְמַעְלָה מִמְּדִידָה וְהַגְבָּלָה.
True, the love of G‑d “with all your soul” extends even to the point that “your soul will be taken,” i.e., it includes mesirus nefesh, sacrificing one’s very life,וַהֲגַם שֶׁגַּם הָאַהֲבָה דִּבְכָל נַפְשְׁךָ הִיא אֲפִילוּ נוֹטֵל אֶת נַפְשְׁךָ
and mesirus nefesh is obviously an expression of love beyond a person’s natural, individual limits and bounds, for every person has a fundamental desire to live. Nevertheless, there is a difference between mesirus nefesh evoked by the love for G‑d “with all your soul” and that evoked by the love for Him “with all your might.”וְעִנְיַן הַמְּסִירַת נֶפֶשׁ הוּא לְמַעְלָה מִמְּדִידָה וְהַגְבָּלָה,
The mesirus nefesh6 evoked by the love “with all your soul” as a whole relates to the level of the soul referred to as chayah.7הִנֵּה הַמְּסִירַת נֶפֶשׁ שֶׁבְּהָאַהֲבָה דִּבְכָל נַפְשְׁךָ, שֶׁהוּא בִּכְלָלוּת בִּבְחִינַת חַיָּה,
As the Midrash relates,8 the soul has five levels: nefesh, ruach, neshamah, chayah, and yechidah. Nefesh, ruach, and neshamah refer to those levels of the soul of which a person is aware, and that are within his conscious control. Chayah and yechidah, by contrast, refer to the soul’s encompassing powers, powers whose existence a person is not aware of and that are thus beyond his conscious control. On the contrary, they control him, motivating his inner self and prompting his thoughts and feelings. The level of chayah thus takes a person beyond his personal identity.
It expresses itself in a manner in which the person desires to sacrifice his life.הִיא בְּאֹפֶן שֶׁהוּא רוֹצֶה לִמְסוֹר אֶת נַפְשׁוֹ
[Moreover, this desire is somewhat similar to a desire motivated by reason,[וִיתֵירָה מִזּוֹ שֶׁרָצוֹן זֶה הוּא דֻּגְמַת הָרָצוֹן שֶׁעַל פִּי טַעַם,
since it is motivated by the realization that all existence is incomparable to the Or Ein Sof.]מִצַּד זֶה שֶׁכָּל הָעִנְיָנִים הֵם בְּאֵין עֲרוֹךְ לְגַבֵּי אוֹר אֵין סוֹף].
There is a fundamental difference between a desire motivated by a rationale and a desire that stems from one’s inner will, beyond reason. A desire motivated by a rationale is only as strong as that rationale. A desire stemming from the person’s inner will, by contrast, is far stronger, since it is a reflection of the person himself.
Since the person’s willingness to sacrifice his life stems from the intellectual realization that all existence is as nothing in relation to G‑d, it bears a resemblance to a desire stemming from a rationale. In reality, however, this type of love is not entirely comparable to such a desire, for this love stems not from reason, but from the soul, i.e., it reflects the soul’s inherent desire to bond with G‑d. It is only that it is aroused through meditation and thought.9
The love of G‑d “with all your might,” which as a whole stems from the level of yechidah,7 by contrast,וְהָאַהֲבָה דִּבְכָל מְאֹדֶךָ, שֶׁהִיא בִּכְלָלוּת בִּבְחִינַת יְחִידָה,
is not motivated by the person’s will. Instead,הִיא לֹא מִצַּד הָרָצוֹן שֶׁלּוֹ אֶלָּא
it comes about because the person cannot think of separating himself from G‑d’s oneness.מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לְהִפָּרֵד חַס וְשָׁלוֹם מֵאַחְדּוּתוֹ יִתְבָּרֵךְ.
As Tanya10 states: “It is utterly impossible for him to deny the one G‑d.”
When a person sacrifices his life because he wants to, his personal identity is involved. Although this is certainly a refined level of self, there is nevertheless a conscious “I.” Thus, when Rabbi Akiva was being tortured and subsequently killed in sanctification of G‑d’s name, he told his students that throughout his entire lifetime he had longed for the opportunity to express his love for G‑d in this manner.11 He saw mesirus nefesh as a personal goal, the most complete expression of his lifelong quest for spiritual fulfillment.
Mesirus nefesh of this type stems from the level of chayah. The mesirus nefesh stemming from the level of yechidah is of an entirely different nature.12 It is not that “I want to sacrifice my life for G‑d,” but that “It is impossible not to.” When a person’s self-sacrifice is motivated by the level of chayah, he has a choice, as it were, and he makes a conscious decision to sacrifice his life. When a person’s self-sacrifice is motivated by the level of yechidah, he has no choice; he sacrifices his life because that is his entire being and identity. It is impossible for him to live otherwise.
This is what distinguishes the mesirus nefesh of a Jew from the self-sacrifice of a non-Jew. Many non-Jews have sacrificed their lives for their ideals and their values. They had spiritual or moral goals for which they felt it worth sacrificing their life. Thus, their self-sacrifice still had a dimension of self. The mesirus nefesh that is the spiritual heritage of a Jew, by contrast, takes him totally beyond his own self. He gives up his life not because he wants to, but because he can’t do otherwise. His inner G‑dly core compels him to do so.13
Mesirus nefesh of this nature represents the true expression of bittul.דִּמְסִירַת נֶפֶשׁ בְּאֹפֶן זֶה הוּא אֲמִתִּית עִנְיַן הַבִּטּוּל,
Bittul does not mean that one considers himself as nothing. The true concept of bittul is that one’s identity is subsumed within something greater, like a candle whose light is subsumed within a torch.14
For his mesirus nefesh does not stem from his own will (his own being), but from G‑dliness.מִכֵּיוָן שֶׁהַמְּסִירַת נֶפֶשׁ הִיא לֹא מִצַּד הָרָצוֹן (מְצִיאוּת) שֶׁלּוֹ אֶלָּא מִצַּד הָאֱלֹקוּת.
This resembles the higher quality possessed by the Divine service of “seek[ing] peace” when compared to the Divine service of “do[ing] good,” as explained above (sec. 3).וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר לְעֵיל (סְעִיף ג) מַעֲלַת הָעֲבוֹדָה דְּבַַקֵּשׁ שָׁלוֹם עַל הָעֲבוֹדָה דְּוַעֲשֵׂה טוֹב.
As explained, “do[ing] good” reflects the individual’s love for G‑d and his desire to cleave to Him. When involved studying the Torah in the manner characterized by “seek[ing] peace,” the person’s identity is entirely subsumed in the Torah he studies. He is speaking G‑d’s word, not his own.
It is possible to explain that this is the reason that the second passage of the Shema mentions only loving G‑d “with all your heart and with all your soul,”15 with no mention of loving Him “with all your might,”וְיֵשׁ לוֹמַר, דְּזֶהוּ הַטַּעַם שֶׁבְּפָרָשָׁה שְׁנִיָּה דִּקְרִיאַת שְׁמַע נֶאֱמַר רַק בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם,
because loving G‑d “with all your might,”כִּי הָאַהֲבָה דִּבְכָל מְאֹדֶךָ,
being motivated by a revelation of the Or Ein Sof that transcends the worlds entirely,לִהְיוֹתָהּ בָּאָה עַל יְדֵי הַגִּלּוּי דְּאוֹר אֵין סוֹף שֶׁאֵינוֹ בְּגֶדֶר עָלְמִין כְּלָל,
is not within everyone’s grasp.אֵינָהּ לְכָל אֶחָד וְאַחַת.
Our Sages16 taught:
“You shall gather your grain.”17 What does this verse teach?
“Since it is written:18 ‘This Torah scroll shall not depart from your mouth,’ one might think that the words should be taken literally [i.e., one’s entire day should be devoted to Torah study. Hence,] it is [also] written: ‘And you shall gather your grain,’ [which teaches that] one should follow the way of the world, [i.e., devote time to gainful employment,]” these are the words of Rabbi Yishmael.
Rabbi Shimon bar Yochai declared: “Is it possible that a man will plow in the plowing season, sow in the sowing season, harvest in the harvest season, thresh in the threshing season, and winnow in the season of the wind? If so, what will become of the Torah? Instead, when Israel carry out the will of the Omnipresent, their work is performed by others, as it says,19 ‘Strangers will arise and pasture your herds.’ And when Israel do not carry out the will of the Omnipresent, they must carry out their work themselves, as it written, ‘You shall gather your grain.’”…
Abbaye commented: “Many followed the course of behavior recommended by Rabbi Yishmael and were successful. [Others followed the course of behavior recommended] by Rabbi Shimon bar Yochai and were not successful.”
Our Rabbis question:20 How can it be said that “You shall gather your grain” is speaking about a time when the Jews are not carrying out G‑d’s will? The preceding verse15 speaks about loving G‑d “with all your heart and with all your soul.” They explain that since this passage does not mention loving G‑d “with all your might,” the Jews are considered as not carrying out His will. Thus, loving G‑d “with all your might” is identified with “carrying out G‑d’s will,” as will be explained in sec. 5.
From our Sages’ conclusion that “Many followed the course of behavior recommended by Rabbi Yishmael and were successful. [Others followed the course of behavior recommended] by Rabbi Shimon bar Yochai and were not successful,” it is apparent that loving G‑d “with all your might,” and thus “carrying out G‑d’s will,” is relevant only to a select few.
What is demanded of every person – and therefore, what is demanded in the second paragraph of the Shema which is associated with reward and punishment –וְזֶה שֶׁדּוֹרְשִׁים מִכָּל אֶחָד וְאַחַת
is loving G‑d “with all your heart and with all your soul,” i.e., the love of G‑d associated with His light that is memale kol almin and sovev kol almin.הִיא הָאַהֲבָה שֶׁמִּצַּד אוֹר הַמְּמַלֵּא וְאוֹר הַסּוֹבֵב.
Similarly, with regard to the three approachess of “turn[ing] away from evil, do[ing] good, and seek[ing] peace,”וְעַל דֶּרֶךְ זֶה הוּא בַּנּוֹגֵעַ לְג' הָעִנְיָנִים דְּסוּר מֵרָע וַעֲשֵׂה טוֹב וּבַקֵּשׁ שָׁלוֹם,
in many places only the two types of Divine service – “turn[ing] away from evil” and “do[ing] good” – are mentioned. “Seek[ing] peace” is not mentioned, because it is a higher rung of Divine service that is not within everyone’s reach.שֶׁבְּכַמָּה וְכַמָּה מְקוֹמוֹת נִזְכְּרוּ רַק שְׁנֵי הָעִנְיָנִים דְּסוּר מֵרָע וַעֲשֵׂה טוֹב.

Summary

Parallels to the three approaches to Divine service: “turn[ing] away from evil,” “do[ing] good,” and “seek[ing] peace,” exist within the love of G‑d. We are commanded to love Him “with all your heart, with all your soul, and with all your might.”
The love for G‑d “with all your heart” is attained by contemplating the G‑dly light that enclothes itself within the created beings to grant them life, which on the whole is identified with the light that is memale kol almin. Just as this G‑dly light adapts itself to the limits of the world, so too, the love it engenders does not take a person beyond his own personal limits.
Loving G‑d “with all your soul,” a love for G‑d that motivates total self-sacrifice, stems from contemplating on G‑d’s light that is sovev kol almin. On this level, the person redefines his identity.
Loving G‑d “with all your might” stems from the revelation of the Essence of the Or Ein Sof that transcends the framework of worlds entirely. The love for G‑d evoked is beyond the person’s individual natural limits and bounds.
This represents an even higher rung than the love of G‑d “with all your soul.” True, loving G‑d “with all your soul” includes mesirus nefesh, sacrificing one’s very life, and mesirus nefesh is obviously an expression of love beyond a person’s natural limits. However, ultimately, the person’s love for G‑d is so great that he desires to sacrifice his life. It does not take him beyond his own identity. By contrast, the mesirus nefesh stemming from the love of G‑d “with all your might” is not motivated by the person’s will. Instead, it comes about because he cannot think of separating himself from G‑d’s oneness. Mesirus nefesh of this nature represents the true expression of bittul. This resembles the higher quality possessed by the Divine service of “seek[ing] peace” when compared to the Divine service of “do[ing] good.”
The love of G‑d “with all your soul” stems from the level of chayah. In contrast, the love of G‑d “with all your might” stems from the level of yechidah.
The above explains the reason why the second passage of the Shema mentions only loving G‑d “with all your heart and with all your soul,” with no mention of loving Him “with all your might,” because loving G‑d “with all your might” is not within everyone’s grasp. What is demanded of every person is loving G‑d “with all your heart and with all your soul.” The love of G‑d “with all your might,” by contrast, is a rung that only a select few can attain.