Universal yichud versus Yisrael's loving mitzvos

במדרש תנחומא מה לקבל עול מלכות שמים כשהוא מהלך כו' ואהבת כו' מי שמדקדק אחר המצות שכרו מרובה כו'.

In the Midrash Tanchuma: "What is it to accept ol malchus Shomayim (the yoke of the Kingdom of Heaven) while one walks…?" — "And you shall love…" — whoever is meticulous in the mitzvos, his reward is great.

The Midrash distinguishes between accepting Hashem's sovereignty (Shema) — which applies even "on the way," everywhere — and the loving, detailed observance of mitzvos ("And you shall love"), which carries a great reward.

כבר כתבנו דברי מו"ז ז"ל פי' המדרש כי מצוה ראשונה לאאע"ה התחיל בלך לך הטעם כי כבר הי' אצל ואהבת כמ"ש אברהם אוהבי כו' ודברי פח"ח.

We have already written the words of my grandfather of blessed memory, who explained the Midrash: the first mitzvah to Avraham Avinu began with "Lech Lecha" — the reason being that he had already reached "And you shall love," as it is written, "Avraham who loves Me" — and these are sweet and pleasant words.

Citing his grandfather (the Chiddushei HaRim), the Sefas Emes notes that Avraham's first command was "Lech Lecha" precisely because he had already attained the level of "And you shall love" — he was already "Avraham who loves Me."

וביאור הדברים כי יחוד ה' ב"ה הוא על כל הבריאה ויש לכל האומות ג"כ חיוב זה שע"ז נצטוו גם בני נח וגם פי' הכתוב ה"א יהי' ה' אחד בפי כל כדברי רש"י ז"ל.

And the explanation of the matter is that the yichud Hashem (unity of Hashem) applies over all of creation, and all the nations too have this obligation, for the Bnei Noach (descendants of Noach) were also commanded in it; and this is also the meaning of the verse "Then Hashem shall be one in the mouth of all," as Rashi explains.

Recognizing Hashem's oneness is a universal duty binding on all mankind — even the nations are commanded in it, and ultimately "Hashem will be one in the mouth of all."

אמנם ואהבת שייך רק לבני ישראל.

However, "And you shall love" pertains only to Bnei Yisrael.

By contrast, the loving service expressed in "And you shall love" belongs uniquely to Bnei Yisrael.

והוא עבודת המצות שניתנו לבני ישראל שע"י המצות יתקשרו נפשותם בדביקות עליון לכן אין שייכות זה רק לבנ"י עמו וחלקו ית'.

And this is the avodah of the mitzvos that were given to Bnei Yisrael, for through the mitzvos their souls are bound in a supernal deveikus (cleaving); therefore this pertains only to Bnei Yisrael, His people and His portion.

The mitzvos are the instrument by which the souls of Bnei Yisrael cleave to Hashem with a higher attachment — a bond reserved for "His people and His portion."

אבל יחוד ה' הוא הביטול להשי"ת בלי התחלקות הלבבות והמעשים ואין זה מצד האדם לכן [יש] שייכות לכל הנבראים בזה.

But the yichud Hashem is the bittul (self-nullification) to Hashem Yisborach, without any division of hearts and deeds; and this is not from the side of man — therefore all created beings have a share in it.

Proclaiming Hashem's oneness is an act of pure bittul, recognizing a truth that stands above any human particularity. Since it does not depend on man's individuality, every creature can partake of it.

אבל ואהבת הוא דקדוקי מצות לכן נאמר בכל לבבך ב' יצריך ונאמר ודברת בשבתך בלכתך כו' שמצד האדם יש השתנות הזמנים והמעשים וכל השינויים יש לקרבם להשי"ת ע"י המצות:

But "And you shall love" is the fine details of the mitzvos; therefore it says "with all your heart" — both your inclinations — and it says "and you shall speak of them when you sit, when you walk…" — for from the side of man there is variation of times and deeds, and all these changes are to be brought close to Hashem Yisborach through the mitzvos.

"And you shall love" engages a person in all his particularity — both the yetzer hatov and yetzer hara, the changing times and circumstances of "when you sit… when you walk." Precisely through the detailed mitzvos one draws all these shifting human realities close to Hashem.

Summary: There are two tiers of avodah. Yichud Hashem — acknowledging Hashem's oneness through pure bittul — is universal, binding on all creation, since it transcends human individuality. "And you shall love," the loving and detailed keeping of mitzvos, belongs uniquely to Bnei Yisrael, for through it a person sanctifies all his changing circumstances and binds his very soul to Hashem. Avraham's first command came only after he had already reached this higher level of love.