Moses’ Intention: Implanting an Attainable Love
The passage explains that it is specifically the second type of love—the love that is produced through contemplation—that Moses sought to implant in every Jew. This intention is reflected in the verses beginning with “And now, Israel…,” where Moses speaks both about the greatness of G‑d and about His love for the Jewish people. By presenting these themes together, Moses provides the material for reflection that can awaken love within the heart. His goal was not to demand an elite, spontaneous love, but rather to guide every individual toward a form of love that can be consciously developed.
The Content of the Reflection
The verses cited contain two essential elements that serve to arouse this love. First, they emphasize the greatness of G‑d, as expressed in the statement that the heavens and all that they contain belong to Him. This establishes a sense of His exaltedness and infinite scope. Second, they highlight G‑d’s particular love for the Jewish people, recalling how He chose their forefathers, brought them out of Egypt, and multiplied them. These reminders are not merely historical; they are meant to be internalized as expressions of an ongoing relationship of care and closeness.
“You Shall Love” as a Command
On the basis of this preparation, the Torah commands, “You shall love the L‑rd your G‑d.” The passage explains that this command is intelligible specifically with regard to the second type of love. Since this love is generated through understanding and focused reflection, it can be commanded in the sense that one is instructed to engage in the process that produces it. The phrase “which I command you to do” thus refers to directing one’s mind and heart toward ideas that naturally awaken love.
The Role of Shema and Ongoing Reflection
This concept is already established in the first paragraph of the Shema, which instructs that “these words… shall be upon your heart.” The implication, as explained in the Sifrei, is that by placing these teachings upon the heart through constant reflection, one will come to love G‑d. The command is therefore not to produce love directly, but to engage in the intellectual and emotional work that leads to it. Through repeated contemplation, the love becomes internalized and stable.
Why Command Does Not Apply to the Higher Love
In contrast, the first type of love—the spontaneous, intense love experienced by tzaddikim—cannot be commanded. This is because it arises of its own accord, as a result of a person’s complete spiritual refinement. It is not something that can be generated simply through deliberate thought, and therefore it lies beyond the scope of direct obligation.
The Higher Love as a Gift
The passage concludes by explaining that this higher form of love is not a requirement but a reward. It is described as a foretaste of the World to Come, given to tzaddikim even in this world. The verse “I shall grant your priestly service as a gift” is understood to refer to this elevated love, known as ahavah betaanugim—a love characterized by deep delight. Unlike the contemplative love, which is the result of effort, this level is bestowed from above as a gift.
Overall Conclusion
The section clarifies that the Torah’s commandment to love G‑d refers specifically to a form of love that is within reach of every person—one that is cultivated through reflection on G‑d’s greatness and His love for His people. Moses structured his teachings to provide the necessary material for this reflection, ensuring that every Jew has access to a practical path toward love. At the same time, the text distinguishes this accessible love from the higher, spontaneous love of the tzaddikim, which cannot be commanded and is instead granted as a reward.
