Middos: And is not drawn towards love more than fear or mercy or vice-versa, but his whole ‘Avodah’ lacks personal feelings and personal inclinations and that his entire existence is completely nullified to HaShem.
Three ‘Middos’: For they are a limited and defined ‘Avodah’, which is why there are differences between Love and Fear and vice versa.
Also: The deeper meaning.
The Possuk states: Devorim (6:5) וְאָהַבְתָ אֵת ה׳ אֱלֹקֶיךָ בְכָל לְבָבְךָ וּבְכָל נַפְשְ ךָ וּבְכָל מְאֹדֶךָ “And you shall love HaShem, your G-d, with all your heart and with all your soul, and with all your means”.
Love: For HaShem.
the differences between your faculties and your character traits, but ‘Bechol Me’odecho’ is beyond the differences of your faculties, because this ‘Avodah’ is greater than any measurement or limitation. As the Mishneh states: בְכָל מִדָה וּמִדָה שֶהוּא מוֹדֵד לְךָ “With whatever measure He metes out to you” which is absolute ‘Bittul’.
Traits: Those levels in one’s soul where there are differences from level to level, and on every level and in every state, there is something unique, and different from the others. As we are talking about levels that are limited and restricted, therefore the love is also limited and restricted.
Faculties: A love for HaShem from the depths and innermost crevices of one’s soul, which is beyond differences in levels and beyond limitations and restrictions.
Avodah: Of loving HaShem through ‘Bechol Me’odecho’.
Limitations: An unbounded infinite love of HaShem.
States: As the Mishneh states in Brochos (9:5) regarding the words in the Possuk ‘Bechol Me’odecho’. “A person is obligated to make a blessing upon the bad just as he blesses upon the good”. As it says, “And you shall love HaShem your G-d, with all your heart and all your soul and with all that you have.” (Devorim 6:5) “With all your heart” – with your two inclinations, with the inclination of good and the inclination of evil. “And in all your soul” – even if He takes your soul. “And with all that you have” – with all your money. Alternatively, “With all that you have” – with every measure that is measured for you thank Him very much”.
And we can add to all that is mentioned above, according to that which we say that ‘Vo’eira’ is also an expression that relates to the future. This would also include the era post ‘Matan Torah’, implying that also beyond the aforementioned special effect of the Giving of the Torah, there still remains the advantage of ‘Vo’eira El Ho’ovos’ which is the ‘Avodah’ of the ‘Ovos’.
This we can explain by taking note that the quality of ‘Bittul’ from Moshe Rabeinu also has an effect on the ‘Avodah’ of the three aforementioned strands, and that they too shall all be in a more elevated state; viz the ‘Avodah’ through Love of Avrohom, and the ‘Avodah’ through Fear of Yitzchok and also the ‘Avodah’ through Mercy of Yaakov - all three will be at a higher plane. And as the phrase ‘Bechol Me’odecho’ is explained even though the ‘Avodah’ of ‘Bechol Me’odecho’ is beyond the scope of any measurement or limitation, as mentioned earlier, together with this, the ‘Bittul’ is such that it permeates one’s whole existence, as the Mishneh says: ‘Bechol Me’odecho’ means ‘with all your money’, that it even permeates man’s money which is: כָל הַיְקוּם אֲשֶר בְרַגְלֵיהֶםוְאֵת “All the possessions at their feet”, as our Rabbis of blessed memory have stated that this refers to man’s money which stands a man on his feet, and that as a result of the ‘Bittul’ of ‘Bechol Me’odecho’ in the way it is supposed to be, the name of Havaye also illuminates man’s money.
Further, concerning the expression of our Sages of blessed memory: כֹרֵעַ יה שֵ כִי מָטָא לְמוֹדִ ים מִנַפְ “when I reach Modim it (My Head) bows down on its own” so that the ‘Bittul’ works in an instinctive way without the need for contemplation. And it can be said that this also alludes to in the reason why our Sages have made this statement regarding Modim specifically, because the word ‘Modim’ alludes to a state of ‘Bittul’ and ‘submission’, that one admits and submits absolutely to HaShem.
And so too, developing this idea concerning our subject, one’s ‘Bittul’ actually intensifies ones Love, Fear and Mercy of HaShem in a greater way.
And by the same token the way in which our ability to serve HaShem in the three aforementioned ways is bequeathed hereditarily to each and every Jewish person, so too is it regarding the Blessings of the Ovos, viz all the ‘Brochos’ of the ‘Ovos’ extend to every Jew and Jewess.
And may it be HaShem’s Will that all these blessings will be fulfilled within us, especially Yitzchok’s, which are the main blessings, [as is explained in the Maamorim of Rosh HaShonoh] that the virtue of Yitzchok is that he has an ‘overwhelming force of life’ which is revealed on Rosh HaShonoh.
In actuality this ‘overwhelming force of life’ becomes revealed specifically on ‘Rosh Chodesh’ because it is then that the light of ‘Rosh HaShonoh’ becomes revealed, as is explained in several places. This ‘Hamshocho’ of ‘Rosh HaShonoh’ gets divided into twelve portions, and each part becomes revealed on ‘Rosh Chodesh’, and specifically on the Shabbos Mevorchim ‘before’, when the particular month is being blessed (in Shul) with the ‘Koach’ of HaShem’s blessing originating when He (HaShem) blesses the month of ‘Tishrei’ with the blessing of: אַתֶם נִצָבִים הַיּוֹם כֻלְכֶם “You are all standing this day”.
Specifically since we are going to read the Parsha of: אֶל־פַרְ עֹה בֹא “Come to Pharaoh” in which all the spiritual lights are torn open. What is understood from all of this is that as a result of the perfection of serving HaShem (in these three ways elevated through the quality of ‘Bittul’) we will come very soon to the time of the building of the third Beis Hamikdosh, which can be compared to a three-twined rope which does not break so readily, and all the way to the ‘Kodesh HaKodoshim’ which is the ‘Yechidah’ of (all) ‘places’ together with the ‘Yechidah’ of Yisroel יְחִידָה לְיַחֲדָךְ - ʺone people that affirm Your Oneness, HaShem” with the true and complete redemption through our righteous Moshiach!
