What are the connotations of "Ve'ahavta es Hashem ... "?
Rashi #1: It means that one should serve Hashem not (only) out of fear but also out of love. 1
Rashi #2 (in Sanhedrin, 74a): It means that one should not exchange Him for any other god.
Ramban (citing the Sifri): It means that one should not study Torah in order to be called 'Rebbi', to sit in a (prestigious) Yeshivah, to live a long life or to merit Olam ha'Ba, but out of love of Hashem.
Seforno: It means that one should be happy to do whatever is good in the Eyes of Hakadosh-Baruch-Hu.
Hadar Zekenim (in 5:1): You should love Hashem like the Avos did. 2
Mesilas Yesharim (Perek 19): The test of love is [serving even] at a time of hardship and affliction.
Targum Yonasan: 'Take your cue from the integral worship of the Avos and love Hashem ... '?
Yoma, 86a: It means that one should behave in a manner that causes Hashem's Name to become beloved - by learnibg Torah, Mishnah and Gemara, doing business with integrity and speaking softly with people - thereby causing thm to declare 'How nice are th deeds of P'loni who studied Torah! How beautiful are his ways and how refined are his deeds!'
It says about Avraham "u'Matzasa es Levavo Ne'eman Lefanecha" (Nechemyah 9:8), Yitzchak was Moser Nefesh to be a Korban to Hashem, and Ya'akov undertook to tithe on behalf of Hashem all that he will own (Me'odecha).
How is it possible to tell someone to love Hashem, seeing as love is something that stems from inside a person and cannot be forced?
Sifrii: Once a person knows about Hakadosh-Baruch-Hu, he woujld inevitably love Him; Hence the Pasuk continue "Vehayu ha'Devrim ha'Eileh ... al Levavecha". Then you will automatically live Him and go in His ways. 1
If one should serve Hashem purely out of love - and not for any ulterior motive - why did the Torah write earlier (4:40) "Lema'an Yitav lach ... " and "u'Lema'an Tichyu u'Va'sem Viyerishtem es ha'Aretz"?
Ramban: It is in the form of a warning - that if we don't keep the Mitzvos, we will forfeit our rights to live, or to continue to live, in Eretz Yisrael. It is not a reason for observing the Mitzvos!
Since the Torah will say (in Pasuk 13) "es Hashem Elokecha Tiyra", why does it need to add "Ve'ahavta ... "? Why is it not enough to fear Hashem?
Rashi: Because someone who serves his master out of fear will desert him if he pressurizes him excessively, which he will not do if he serves him out of love. 1
Ramban (citing the Yerushalmi in B'rachos, 9:5): 'Serve both out of love and out of fear - Out of love, because someone who loves will not hate; out of fear, so that, in the event that you come to lash out, you will not do so!' 2
What are the implications of "be'Chol Levavcha"?
Rashi #1 (citing B'rachos 54a) and Targum Yonasan: It implies that should serve Hashem with the Yeitzer ha'Ra as well as with the Yeitzer ha'Tov. 1
Rashi #2: It implies that one should serve Hashem in totality, with certainty 2 and not in half-measures (to serve Hashem one day and Ba'al, the next). 3
Ramban #1: It implies that one should control the desires of one's heart due to the love of Hashem. 4
Ramban #2 (citing the Ibn Ezra): One should love Hashem with one's mindset. 5
Which we learn from the second 'Veis' in "Levavcha". See Sifsei Chachamim. In other words, to harness one's bad Midos - such as Ta'avah (desire) in the service of Hashem (See also commentary of Mosad ha'Rav Kook) and Ba'al ha'Turim.
It also implies that one should serve Hashem without doubts - See Peninim mi'Shulchan ha'Gra, Bereishis, 4:5-7.
Which we learn from the word "be'Chol". See also commentary of Mosad ha'Rav Kook.
Ramban: As in Tehilim, 21:3 and in Mishlei, 21:5.
Ramban: As in Mishlei, 10:8. And it also goes well with "Al Levavecha" in the next Pasuk.
What are the implications of "be'Chol Naf'sh'cha"?
Rashi (citing B'rachos, 54a) and Targum Yonasan: It implies that one should love Hashem even if He takes one's life. 1
Ramban #1: It implies that one should also love Hashem with one's mind. 2
Ramban #2 (citing the Ibn Ezra): It implies that one should give up one's desires out of love of Hashem. 3
B'rachos, 54a: Refer to answer #!. And it teaches us that one should bless Hashem for 'the bad' just as one blesses Him for the good. 4
In other words, one should be prepared to give up one's life for the love of Hashem. Ramban: According to this explanation, either the words "be'Chol Nafsh'cha" are superfluous, or it means even going so far as to give up one's life, as opposed to merely suffering or giving up a single limb, which is like half one's soul..
Ramban: As in Shmuel 1, 25:29. And it means to have the correct Hashkafos - in matters concerning Emunah and Bitachon.
Ramban: As in 23:25 and in Tehilim, 27:12.
See Torah Temmmimah, note 22, who cites the Gemara and elaborates.
What are the implications of "be'Chol Me'odecha"?
Rashi #1 and Targum Yonasan: It implies that one should be prepared to give up all that one owns 1 for the sake of Hashem. 2
Rashi #2: It implies that one should thank Hashem for whatever Hashem grants him, 3 whether it is a good measure or a bad one 4 (a measure of punishment). 5
Rashi #3 (in Sanhedrin, 74a): "be'Chol Naf'sh'cha u've'chol Me'odecha" implies that one's love of Hashem should override everything that one holds dear.
Ramban: It implies that one's love for Hashem should be intense. 6
Ramban: The Torah tends to refer to one's money as 'an abundance' - See Ramban.
Rashi (citing B'rachos 61b): Even though it already obligates giving up one's life for Hashem, some people love their money more than their bodies. See Sifsei Chachamim. One is obligated to give up all one's money to avoid transgressing a Lo Sa'aseh, but for an Asei, only a fifth.
Rashi: be'Chol Midah u'Midah she'Hu Moded lo, Hevei Modeh Lo Me'od Me'od' - a play on the word "Me'odecha".
Rashi: As David ha'Melech said in Tehillim, 116:13, 3 & 4 "Kos Yeshu'os Esa u've'Shem Hashem Ekra", and "Tzarah ve'Yagon Emtza; u've'Shem Hashem Ekra!"
Ramban: As if it had written "Me'od Me'od".
Why does the Torah see fit to write both "be'Chol Nafsh'cha" and "be'Chol Me'odecha"?
B'rachos, 61b (citing R. Eliezer): It writes "be'Chol Nafsh'cha" with reference to people who love their bodies more than their money - to give Hashem their bodies (to exert themselves physically - G'ro ) on His behalf, and "be'Chol Me'odecha", with reference to those who love their money more than their bodies - to give Hashem their money.
Rashi (citing B'rachos 54a) writes that one must serve Hashem with the Yeitzer ha'Ra and the Yeitzer Tov. How does one do that?
R. Yonah al ha'Rif (Brachos 44b) #1: One serves with the Yeitzer Tov by performing Mitzvos, and the Yeitzer ha'Ra by overcoming it. 1
R. Yonah all ha'Rif (Brachos 44b) #2: The Yeitzer Tov is Midos such as mercy. The Yetzer ha'Ra was created for cruelty. When a person is not merciful on Resha'im and is cruel to them, he does a great Mitzvah and serves Hashem with the Yetzer ha'Ra.
Lev Eliyahu (Sh'mos p.192): Also eating, drinking and sleeping, from which comes evil, also with them one can serve Hashem, to do everything l'Shem Shamayim.
QUESTIONS ON RASHI
Rashi writes that we need "be'Chol Me'odecha", because some people love their money more their bodies. How will we reconcile this with the Pasuk in Iyov 2:4 "ve'Chol asher la'Ish Yiten Be'ad Nafsho" - and one who forfeits his life loses all his money?
Kol Eliyahu and Divrei Eliyahu: Rashi cites the opinion of R. Eliezer. 1 According to R. Akiva "be'Chol Nafshecha" obligates a person even to give-up one's life for the sake of Hashem. 2
His Talmidim did not understand how he accepted Ol Malchus Shamayim during his excruciating execution, because they held like R. Eliezer. (How is this relevant? R. Akiva did not have a choice to live at the time! Perhaps they asked why he openly taught Torah and brought this on himself.Or, they thought that if he retracts, they will lighten his death = PF).
