The demand to love God represents a profound spiritual elevation, shifting the foundation of the human relationship with the Creator from fear to love. The primary approach among commentators is that a fundamental difference separates the two. A person who serves out of fear alone may abandon his duties the moment they become burdensome. In contrast, one who serves out of love acts with joy and a deep internal desire to do what is right in God's eyes, recognizing that there is no higher purpose [רש״י, ספורנו, רמב״ן].
This love is not meant to remain an abstract emotion or a detached intellectual exercise. It must manifest in acts of justice and righteousness within human society [שד״ל]. Furthermore, the essence of this love includes making God beloved by others. This is achieved when a person acts with integrity, conducts business honestly, and speaks gently with those around him [תורה תמימה, רבנו בחיי]. For this reason, the requirement focuses specifically on love rather than obsession. While obsession disconnects a person from basic human needs like eating and sleeping, love allows a person to fully participate in the physical world while maintaining a deep connection to the Creator in every action [רבנו בחיי].
To encompass the perfection of this required love, it is broken down into three distinct dimensions. The first involves the heart, which symbolizes the seat of the intellect, knowledge, and desire [אבן עזרא, רמב״ן]. The demand is to love God with both the good and the evil inclinations [רש״י]. Loving Him with the good inclination means performing rational and moral commandments with pure intentions. Loving Him with the evil inclination requires conquering natural urges and fulfilling laws that lack a rational explanation, actively overcoming internal resistance [הכתב והקבלה]. The heart must also be completely whole and undivided, free from any dual loyalties or doubts that might create distance from God [רש״י, בכור שור, חזקוני]. Because the heart is the first organ to form in a human being and the last to die, this love must accompany a person from his first breath to his final moment [רבנו בחיי].
The second dimension requires devotion of the soul, representing human vitality and the rational spirit [רמב״ן, שד״ל]. The primary approach among commentators is that this demands absolute dedication. A person must love God even if it costs him his life, remaining steadfast rather than abandoning his faith [רש״י, רשב״ם, תורה תמימה].
The third dimension encompasses one's might or capacity. On a basic level, this means loving God to the absolute maximum of one's ability [אבן עזרא, רמב״ן, חזקוני]. However, the most common interpretation is that this refers to loving God with all of one's wealth and possessions. This material addition is necessary even after demanding one's life, because there are individuals who value their money more than their own bodies [רש״י, ברטנורא]. This devotion is expressed by a willingness to spend generously to perform commandments beautifully [רבנו בחיי], and by weaving the love of God into all business and financial dealings [הכתב והקבלה]. Another perspective interprets this dimension as a matter of measure, demanding that a person love and thank God for every circumstance He metes out in life, whether it brings goodness or hardship [רש״י, תורה תמימה].
Beyond the immediate instructions, these three dimensions reflect deep parallels to human nature and the cycles of life. They correspond to the three Patriarchs: the heart mirrors Abraham, who drew human hearts toward faith; the soul reflects Isaac, who offered his life at his binding; and one's wealth parallels Jacob, who pledged to tithe all his possessions [קיצור בעל הטורים, רבנו בחיי]. Psychologically, these dimensions align with the three stages of human life. The heart addresses youth, a time of boiling blood and strong urges. The soul speaks to middle age, when a person's mind is settled. Finally, the devotion of wealth targets old age, a time when physical strength wanes and a person tends to worry about and hoard his money [שפתי כהן]. On a profound level, these three demands address the core human desires for children, life, and livelihood. A person is asked to value the love of God with the same intensity as if he were granted all the wishes of his heart for children, his soul for life, and his capacity for wealth, and to maintain that love even if these blessings are taken away [אור החיים].