The foundation-stone of Chassidism is the Zoharic dictum of the intrinsic unity of G‑d, Torah and the People of Israel (a Jew). R. Israel Baal Shem Tov thus taught: The essence of avodah (worship) is that man bring himself to an all-encompassing love of G‑d, love of Torah, and love of Israel.

And the very first declaration the Rebbe issued on the day he assumed Chassidic leadership was to the effect that these three loves are wholly and inextricably one:

One cannot distinguish between them, for they are truly one, like unto one essence. The Baal Shem Tov states in the name of earlier sages that when seizing but a part of etzem (essence) one seizes it in its totality. Hence, as the three loves are essentially one, every one of them compounds all three; for when seizing a part of essence one seizes it all.

Where there is love of G‑d but no love for Torah and the People of Israel, that love of G‑d is clearly defective. (The Baal Shem Tov taught: "Love of Israel is love of G‑d. `You are the children of G‑d, your G‑d,' (Deuteronomy. 14:1) when one loves the Father one loves the children;" Keter Shem Tov, Hossafot, par. 89.) In turn, where there is a true love of the People of Israel, then, notwithstanding the fact that this itself is one of the 'rational commandments' which reason itself obligates, ultimately one will arrive at love of Torah and G‑d.

And this must be made known: a Jew who has love of G‑d but lacks love of Torah or Israel is to be told and made to realize that it cannot endure. In turn, a Jew who has but love of Israel must be brought to love of Torah and love of G‑d. One must further see to it that his love of Israel should not be limited to merely providing food for the hungry and water for the thirsty. Ahavat Yisrael (Love of Israel) also means to bring fellow-Jews to love of Torah and love of G‑d.

When these three loves are united they form the "three-ply cord that is not quickly severed" (Ecclesiastes 4:12). That will also bring about the ultimate redemption. For just as this last galut (exile) was caused by the opposite of ahavat Yisrael, so, ahavat Yisrael will bring about the redemption from this galut speedily in our days.

The Baal Shem Tov interpreted the Mishnah, "Torah that is not combined with work, will ultimately cease" : in order for Torah to endure, it must be combined with `work' and effort in ahavat Yisrael. (He who says that he has nothing but Torah, he has not even Torah. One must be engaged with Torah and the performance of kindness. (Yevamot 105a and 109b.)) Every one must make an effort with ahavat Yisrael to influence a fellow-Jew to improve. Indeed, this will be to his own benefit as well, as our sages comment on the verses "The poor man and the man of substance meet together, G‑d enlightens the eyes of both" (Proverbs 29:13), and "The rich and the poor meet together, G‑d is the Maker of them all" (Proverbs 22:2). For just as it is with those who are poor and rich in the material sense, so, too, it is with the poor and rich in the spiritual realm: when the rich benefits the poor, the Almighty benefits the rich as well.

Only he who submits with complete self-sacrifice to ahavat Yisrael can be sure of himself: he himself will remain intact, and he will also be able to restore the spiritual losses of others. R. Shneur Zalman of Liadi, founder of Chabad, thus taught that the commandment "You shall love your fellow like yourself" (Leviticus 19:8) is a means and prerequisite to the commandment "You shall love G‑d, your G‑d" (Deuteronomy 6:5). The act of material and spiritual tzedakah (charity) effects that "Tzedakah exalts a people" (Proverbs 14:34); that is, the benefactor's mind and heart will be purified (`exalted') a thousandfold.