The three festivals and the love of Hashem

ג' רגלים בכל לבבך נפשך מאודך.

The three Regalim (festivals) correspond to "with all your heart, with all your soul, and with all your might" (Devarim 6:5).

The Sefas Emes maps the three festivals onto the three modes of loving Hashem listed in the Shema — heart, soul, and resources.

בפסח נגאלו מיצה"ר.

On Pesach, Bnei Yisrael were redeemed from the yetzer hara.

Pesach is the redemption of the "heart" — the freeing of the inner will from the grip of the yetzer hara.

ושבועות הרגשה בנפש נפשי יצאה בדברו.

And Shavuos is a feeling within the nefesh (soul) — "my soul departed when He spoke" (Shir HaShirim 5:6).

Shavuos corresponds to "your soul"; at Matan Torah the very souls of Bnei Yisrael went out toward Hashem with the intensity of the revelation.

ובסוכות מאודך צא מדירת קבע כמ"ש ז"ל שלא לסמוך על ממונו ובנינו רק לבטוח בהשי"ת.

And Sukkos is "your might (me'odecha)" — leave the permanent dwelling, as Chazal said, not to rely on one's money and buildings but to place one's bitachon in Hashem.

Sukkos corresponds to "your might," meaning one's wealth and possessions; leaving the solid house for the temporary sukkah trains a person to trust in Hashem rather than in material security.

וכן חיבת ענני הכבוד הוא חיבה יתירה כענין העשירות שחוץ לגוף.

So too the cherishing of the Ananei HaKavod (Clouds of Glory) is an extra affection, like wealth, which lies outside the body.

The Clouds of Glory that surrounded Bnei Yisrael are like an external gift of "wealth" — a special love that comes from beyond a person's own self.

וכעין זה שמעתי ממו"ז ז"ל אשר ג' רגלים נגד קנאה ותאוה וכבוד.

And something like this I heard from my grandfather, of blessed memory, that the three Regalim correspond to jealousy, desire, and honor.

His grandfather taught a parallel scheme: the three festivals come to repair the three traits that "remove a person from the world" — kinah, taavah, and kavod.

והוא ג"כ כנ"ל.

And this too aligns with the above.

The two schemes map onto each other — heart, soul, and might correspond to the three destructive traits.

קנאה בגוף כמ"ש רקב עצמות קנאה.

Jealousy is in the body, as it is written, "but jealousy is the rotting of the bones" (Mishlei 14:30).

Kinah attacks the body itself, paralleling the "heart" that is purified on Pesach.

ותאוה לנפש.

And desire belongs to the nefesh (soul).

Taavah pulls at the soul, paralleling the "soul" rectified on Shavuos.

וכבוד חוץ לגוף כנ"ל:

And honor lies outside the body, as above.

Kavod, the craving for external standing, parallels "your might" — one's possessions outside the body — which is refined on Sukkos.

Summary: The three Regalim correspond to the threefold love of Hashem — heart, soul, and might — and, in his grandfather's parallel, to the repair of jealousy, desire, and honor; Sukkos in particular, by moving us out of the permanent house, refines the realm of "might" and external possessions into pure bitachon in Hashem.