Transcript

אלוה זה אחד הוא ואינו שנים שאין כיחודו אחד מן האחדים הנמצאים בעולם.

Hakadosh Baruch Hu whom the passuk Anochi Hashem Elokecha identifies is echad. The yichud Hashem is absolutely unique.

לא אחד כמין שהוא כולל אחדים הרבה לא אחד כגוף שהוא נחלק למחלקות ולקצוות אלא ייחוד שאין אחד כמותו בעולם.

Then the Rambam proceeds to present a condensed proof how we know mitzad hachakira, mitzad hahigaion that Hakadosh Baruch Hu is echad umeyuchad. And then the Rambam concludes

וידיעת דבר זה מצוות עשה שנאמר ה' אלהינו ה' אחד.

Okay. So the Rambam's presentation, the Rambam's definition parallels that of the previous mitzvah of Anochi Hashem Elokecha. The Rambam tells us what the mitzvah entails, the Rambam tells us how we know it, and the Rambam tells us that that yedi'ah is a mitzvas asei. And again, as we've discussed, that precisely because it lends itself to logical, again in a formal philosophical sense, because it lends itself to logical proof, that's why it's nitfas as being a mitzvas asei. Okay. It's interesting that in each of the cases where the Rambam mentions this in Minyan Hamitzvos, whether it's at the beginning of Hilchos Yesodei HaTorah or whether it's in the list of the two listings in the beginning of the Yad HaChazaka, the first the list of the Taryag, the second al seder hahalachos, in each of these cases the Rambam says leyachado שנאמר ה' אלהינו ה' אחד. Right? He says the same again in the מניין המצוות על סדר ההלכות, leyachado. And so too here in the heading of Hilchos Yesodei HaTorah, leyachado. In contrast, each of in each of these places when he lists the first mitzvah Anochi Hashem Elokecha, so here the listing mirrors what he says in Hilchos Yesodei HaTorah,

מצווה ראשונה ממצוות עשה לידע שיש שם אלוה שנאמר אנכי ה' אלהיך. לידע שיש שם אלוה, לידע שיש שם אלוה.

So what do you have this difference in formulation that the Rambam in the Minyan Hamitzvos speaks of leyachado? He doesn't say leda'ah, he should have said leda'ah shehu echad. Okay. So ha'emes hi, so maybe the answer is that lashon katzer naka, that what you can say in one word you don't say in three words. And maybe that's all it means. Maybe leyachado simply means leda'ah shehu echad. Ella mai, we'll see that there would seem to be more to it than that. And even just initially, leyachado doesn't exactly mean leda'ah shehu echad. Leyachado seems to mean, if if I have two things, I'm meyached, me'ached, it seems to have a different connotation than leda'ah shehu echad. And that connotation seems meaningless לגבי הקדוש ברוך הוא, so what does the Rambam mean? Now in Sefer Hamitzvos, in Mitzvas Asei Beis where the Rambam lists the mitzvah of yichud Hashem,

מצווה ב' היא הציווי שציוונו בהאמנת הייחוד והוא שנאמין שפועל ה. וסיבתו הראשונה אחד והוא אמרו יתעלה שמע ישראל ה' אלהינו ה' אחד.

Now, listen carefully Rabosai.

וברוב המדרשות תמצא הם אומרים על מנת לייחד את שמי,

al menas leyachedeni, v'rabbim ka'eileh. So the beginning of the sentence is missing. What is על מנת לייחד את שמי? What is al menas leyachedeni? So the Rambam elaborates.

רוצה בזה המאמר אנחנו אמנם הוצאנו מעבדות ועשה עמנו מה שעשה מן החסדים והטובות על תנאי האמנת היחוד כי אנחנו מחויבים בזה.

Then the Rambam says

ויקראו גם כן זאת המצוה מלכות שמים כי הם אומרים כדי לקבל עליו מלכות שמים.

So the Rambam here says that another essential definition of the mitzvah of yichud Hashem is קבלת עול מלכות שמים. Now lich'ora yichud Hashem and קבלת עול מלכות שמים are two very distinct notions and therefore should be two very distinct mitzvos. yichud Hashem in the sense of שמע ישראל ה' אלהינו ה' אחד, knowing that Hashem is one, refers to philosophical theological knowledge about Hakadosh Baruch Hu. To know something about Hakadosh Baruch Hu. We have to know that Hakadosh Baruch Hu is eino guf, we have to know Hakadosh Baruch Hu is kadmon, we have to know Hakadosh Baruch Hu is kol yachol, we have to know Hakadosh Baruch Hu is echad. It refers again to philosophical theological knowledge. קבלת עול מלכות שמים, that's not in the realm of philosophy, that's not in the realm of knowledge. קבלת עול מלכות שמים means that a person makes a commitment. There's a his'chaivus, there's a hishtabdus, there's a religious commitment. And the Rambam says no, Chazal say it's hainu hach. So let's understand with a moshal. Imagine you have a cheider classroom. The reality in the cheider is run, the class is conducted, that the melamed is clearly the boss. If he decides to punish a child, child gets punished. If he decides to expel a child, child gets expelled. He's the boss and there's no one who can protest, and no one's in a position to second guess him. Okay. One day, so the kids are being a little wild, how they say, mishtolelim. The melamed doesn't get involved. Doesn't do anything, doesn't say anything. Why not? I don't know, maybe he's giving them a little, he's being lax with them to give them a little space, he thinks they need space. Maybe he wants them to realize on their own what happens when they get wild, so he's waiting for them to experience what the consequences are. Or maybe we don't know. Or maybe it's a time of imuko imo, but it's komo imodo and we don't necessarily know why he doesn't exercise his authority. Okay. Now let's say while this is happening, we'll ask: Does the melamed have absolute authority over the cheider? Over his classroom? So the answer will be, well, from one vantage point, yes, the melamed absolutely does. He has absolute authority. If he wanted to, he could lower the boom. If he wanted to, with one snap of his fingers, everything would immediately stop and they'd freeze. So his authority is not in the least bit changed by the fact that they're being. being wild and that they're having a good time. Maidach gissa, if we'll view it not from the vantage point of the melamed, but from the vantage point of the talmidim, so then the talmidim feel that right now they don't experience his, his authority. There's no, there's no sense whatsoever that that he controls everything that's happening. They're doing whatever they want to do. They're doing whatever they want to do. If we continue one, one step further with the moshal. Now what would be if in terms of admission to the cheder, in order to be admitted to, to be a talmid in the cheder, it was stipulated that you had to accept, recognize, whatever, whatever the wording will be, we'll discuss in a minute, the melamed's authority. You want to come into the classroom, you have to understand that in the classroom the melamed is the boss. You don't want to accept that, don't come into the classroom, but you want to, you want to enroll in, in the cheder, you want to come into the classroom, understand that he's the boss. בידו להעניש בידו לגרש, whatever, whatever he chooses to do. Now we could define this requirement in one of two ways. We could define it as a recognition, as an understanding. You have to recognize, you have to understand the melamed is the boss, it's not a democracy, the melamed is the boss in, in the classroom. Alternately, it could be the definition could be, no, not simply that you have to make an affirmation that the melamed is the boss, but your behavior, your conduct has to reflect that reality. Not just enough that there's, that there's an understanding, that there's a recognition, that there's an affirmation that the melamed is the boss. No, maybe the, maybe we should define the condition for admission into the cheder as your behavior has to reflect that recognition. It has to be reflected, it has to be nikkar in your behavior that the melamed is the boss. If the melamed is the boss, so if I want to leave the room, I have to ask permission. If I want to speak up, I have to ask permission. We asked before, what does it mean leyached es Hashem, what do you mean leyached es Hashem? We don't do anything to, to Hashem. Hashem is echad yachid umeyuchad. So the answer is again following the moshal, מצד הקדוש ברוך הוא, so of course Hakadosh Baruch Hu is echad yachid umeyuchad. There's nothing for us to be meyached es Hashem. Mizad our own perception, mizad the world's perception of Hakadosh Baruch Hu, so not davka that Hakadosh Baruch Hu is echad yachid umeyuchad. What Chazal are telling us, the Rambam says, is that the mitzva of yichud Hashem is not only to know the melamed is the boss, not only to know the melamed is the boss. The mitzva of קבלת עול מלכות שמים is that that should be reflected, that should be indicated in our behavior in the classroom that the melamed is the boss. And that's what, that's what it means when the Rambam says that Chazal identify the mitzva of yichud Hashem, leida, again presumably we're not supposed to, I think Rav Chaim Heller's he'arah about emuna in mitzva aleph carries over here as well. I assume it's the same Arabic word, right? Rav Chaim Heller has, has the he'arah that a lot is made of the fact that the Rambam in Mishneh Torah says leida about anochi Hashem elokecha and in Sefer Hamitzvos he talks about emuna. And Rav Chaim Heller says he thinks that it, the whole thing is, is a misguided deal because the Arabic can be translated as leida as well. And he quotes from an expert on Semitic languages that the same word that the Rambam uses here for which is translated as emuna is the word Rav Saadia Gaon uses in ...in what we know as Emunas Ve-De'os, but it's the second word that Rav Saadia Gaon uses. It's the word that's translated as de'os. So presumably that he'ara carries over to here to Mitzvah Base. So we shouldn't be medayek in the lashon of ha-amanas hayichud. So over here הציווי שציוונו בהאמנת, maybe it should read yedias hayichud והוא שנאמין והוא שנדע שכל המציאות וסיבתו הראשונה אחד. Now, fast forward ויקראו גם כן זאת המצווה מלכות שמים because the mitzvah is the rule of admission to the cheder is not only to know that the melamed is the boss, but to carry it out. That's part of the requirement for admission. That's what the mitzvah of yichud is. So why is it- so now we sort of understand what the Rambam means by leyachado in the Minyan HaMitzvos, but why is that in the Minyan HaMitzvos and why isn't it in the Halachos in Yesodei HaTorah? So lechora the pshat is as follows: The Rav has a very famous teshuva drasha. It's printed in Al HaTeshuva as well where he points out and comments on the stira in the Rambam. That the Rambam in the Halachos in Hilchos Teshuva says כשיעשה תשובה וישוב מחטאו חייב להתוודות, right? כשיעשה תשובה וישוב מחטאו, the doing the teshuva is the backdrop, the mitzvah is the viduy. chayav lehisvados, וידוי זה מצוות עשה. The impression you have is that the mitzvah is the viduy. In the heading, the Rambam says mitzvas asei achas, mitzvas asei achas והוא שישוב החוטא מחטאו לפני השם ויתוודה. In the heading, it sounds like the teshuva is part of the mitzvah. So the Rav said there's another place where you have such a disparity in the Rambam as well and that's at the beginning of Hilchos Tefilla. In the beginning of Hilchos Tefilla in the heading the Rambam says לעבוד את השם בכל יום בתפילה. So he formulates the mitzvah la'avod bitfilla. In the Halachos he says mitzvas asei lehispalel. Also there's a discrepancy. So the Rav answers that in the Halachos, the Rambam's telling you the Halachos is a Kitzur Shulchan Aruch. The Rambam's telling you what you have to do. So he's defining the ma'aseh. The ma'aseh is to open the siddur and to davven, lehispalel. In the listing, the Rambam's telling you what the inyan hamitzvah is, what the kiyum hamitzvah is. The inyan hamitzvah, the kiyum hamitzvah is that through tefilla there should be an avodah. It should be avodah. How do you do the avodah? מצוות עשה להתפלל בכל יום. So the halacha emphasizes the ma'aseh hamitzvah. The heading emphasizes what the inyan hamitzvah is, what the kiyum hamitzvah is. ka-yotzei vo zeh says the Rav in Hilchos Teshuva. The only ma'aseh hamitzvah associated with teshuva is viduy. But the kiyum is the kiyum shebalev, not only viduy, but שישוב החוטא מחטאו ויתוודה. So the emes is you transpose that here, so it works beautifully. We need to explain a little bit more. In the Halachos, the Rambam tells us what does the mitzvah demand of us? ידיעת הדבר זה מצוות עשה. What's the inyan hamitzvah, what's the kiyum hamitzvah? The kiyum hamitzvah really involves much more than that. The kiyum hamitzvah again is that our very mahus should reflect yichud Hashem. The same way that Hashem is echad yachid u'meyuchad, there should be a total hischayvus, hishtabdus, hisbatlus for Hakadosh Baruch Hu. Okay. But doesn't that have any practical repercussion that the Rambam should have written in the Halachos? So why why in the Halachos do you only have ידיעת הדבר זה מצוות עשה? So let's continue here. If you take a look further in the Minyan HaMitzvos in Mitzvah Tes:

היא שציוונו לקדש את שמו, והוא אמרו ונקדשתי בתוך בני ישראל. ועניין זאת המצווה אשר אנחנו מצווים לפרסם האמונה הזאת האמיתית בעולם.

So which emunah? We'll see in a minute. You can probably guess.

ושלא נפחד בהזק שום מזיק ואף על פי שבא עלינו מכריח לבקש ממנו לכפרנו שלא נשמע אליו אבל נמסור עצמנו למיתה ולא נטעהו לחשוב שכפרנו אף על פי שלבנו מאמינים בו יתעלה וזאת היא מצות קידוש השם המצווים בה בני ישראל בכללה רוצה לומר התרת עצמנו למות ביד האנס בעבור אהבתו יתעלה והאמונה באחדותו.

So the Rambam says meforash, the Rambam says meforash that the mechayev of Kiddush Hashem, the mechayev to die al Kiddush Hashem is yichud Hashem. The mechayev to die al Kiddush Hashem is the mitzvah of yichud Hashem, ha'emunah b'achduso. And that's exactly, exactly the yesod which we've been talking about, that the mitzvah of השם אלקינו השם אחד is not simply yediyah, is not simply again an abstract philosophical understanding, no, but rather that a person's entire mahus reflect yediyas Hashem. Ella mai, ella mai in terms of Kiddush Hashem, so the Torah separated into two mitzvos. The Sefer HaChinuch has an important yesod. The Sefer HaChinuch has the first mitzvah in Parshas Va'etchanan, the mitzvah of lo sisa'aveh. He says

נוהגת בכל מקום ובכל זמן בזכרים ונקבות גם כל בני העולם מחוייבין בה לפי שהיא ענף למצות גזל שהיא אחת מן השבע מצות שנצטוו עליהם כל בני העולם.

He says this is a corollary, literally an offshoot, an anaf like a branch, of mitzvas gezel. Ai, but you'll tayna that there are only שבע מצות בני נח and now we have more.

ואל תתמה בני בזה החשבון של שבע מצות בני נח הידוע והמוזכר בתלמוד כי באמת שאותן שבע הן כעין כללות.

It means seven categories, doesn't mean seven mitzvos. And the Sefer HaChinuch says

והראיה שבני נח מוזהרין יותר מערוה אחת וכל עריות נחשבות בבני נח לאחת.

So you see clearly that שבע מצות בני נח means there are seven categories. So gezel is not a mitzvah, gezel is a category. And b'chlal gezel the Sefer HaChinuch says is that bnei Noach are muzhar on lo sisa'aveh as well. Now, says

ובכלל ההרחקה וכן בגזל כאילו נאמר להם אל תגזלו אבל תתרחקו ממנו בתכלית ובכלל ההרחקה שלא לחמוד.

Now,

אבל בישראל אין הענין כן שרצה המקום לזכותם והרבה להם מצות יתר מהם וגם באותן שנצטווינו אנחנו והם זכינו אנחנו להיות צוויין עליהן במצות עשה ולא תעשה נפרדים וכל זה זכות וטוב לנפשנו שכל העושה מצוה אחת קונה לו פרקליט אחד.

The Sefer HaChinuch seems to be implying that he thinks that this is pshat in רבי חנינא בן עקשיא, or at least part of the pshat in

רבי חנינא בן עקשיא רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצות.

The Sefer HaChinuch says that at least part of what that means is that what by bnei Noach are condensed into one mitzvah, by Yisrael, Hakadosh Baruch Hu separated into distinct mitzvos. Hakadosh Baruch Hu could easily have subsumed lo sachmod, lo sisa'aveh into issur gezel, into issur gezel. Hakadosh Baruch Hu says no, I'm going to make them, I'm going to make them distinct, distinct mitzvos. So the emes is that's the same as true here in terms of mitzvos yichud Hashem and mitzvas Kiddush Hashem. The emes is the Rambam says meforash that yichud Hashem is mechayev in Kiddush Hashem and it could have been, it could have been a single mitzvah. Ella mai, זכינו להיות צוויין עליהן במצות עשה ולא תעשה נפרדים. And be'emes this yesod that we're saying in terms of the relationship between kiddush Hashem and yichud Hashem, the Sefer ha-Chinuch in the very next mitzvah says mefuraish. The next mitzvah taf-yud-zayin is mitzvas achdus Hashem,

שנצטווינו להאמין כי השם יתברך הוא פועל כל המציאות אדון הכל אחד בלי שום שיתוף שנאמר שמע ישראל השם אלקינו השם אחד וזו מצוות עשה היא.

Now midinei ha-mitzvah. So what are the dinei ha-mitzvah here of yichud Hashem?

מה שאמרו זכרונם לברכה שחייב כל אחד מישראל ליהרג על מצוות ייחוד.

That's midinei ha-mitzvah of the mitzvah of yichud Hashem. Mefuraish exactly what we're saying. So that yichud Hashem again doesn't only mean, doesn't only mean knowing, recognizing, understanding. But yichud Hashem means, and that has to be reflected in the hisbatlus, in the hishtabdus that we have to Hakadosh Baruch Hu. Ela mai, the Rambam is not going to tell us the chiyuv kiddush Hashem in perek alef of yesodei ha-Torah under the mitzvah of yichud Hashem because zachinu that Hakadosh Baruch Hu divides it into, into distinct mitzvos. The emes is that it would appear that this is how the Rishonim learn pshat in the famous account which Chazal give us of Rabbi Akiva's death al kiddush Hashem.

בשעה שהוציאו את רבי עקיבא להריגה זמן קריאת שמע היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבנו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבוא לידי ואקיימנו ועכשיו שבא לידי לא ואקיימנו היה מאריך באחד עד שיצאה נשמתו באחד. יצאה בת קול ואמרה אשריך רבי עקיבא שיצאה נשמתך באחד.

So what's the inyan that Hakadosh Baruch Hu, Hakadosh Baruch Hu allowed it to happen that yatza nishmaso b'echad? Because Rabbi Akiva's death al kiddush Hashem was a kiyum in the mitzvah of yichud Hashem. And that's the pshat of yatza nishmaso b'echad. Yatza nishmaso b'echad. It's interesting later in the, in this mitzvah tes where the Rambam talks again and clearly says that the mechayev of kiddush Hashem is yichud Hashem. So the Rambam quotes a Sifrei in parshas Emor.

ולשון ספרי על מנת כך הוצאתי אתכם מארץ מצרים על מנת שתקדשו שמי ברבים.

So lichora the pshat is like this. The Rambam doesn't mean, earlier the Rambam taught us in mitzvah bais that

וברוב המדרשות תמצאום אומרים על מנת לייחד שמי על מנת לייחדני.

So the Rambam doesn't mean, okay, so this was one, this was one kavana, this was one goal Hakadosh Baruch Hu had, and this was a second goal. No, it's hainu hach. And al mnas liyachadenu of mitzvah bais and על מנת שתקדשו שמי ברבים mitzvah tes is hainu hach. Is hainu hach. And that's what the Rambam says. And the emes is from the tshuvos haRashba on down as is quoted, down to the Mishnah Berurah. The tshuvos haRashba is quoted I think in חלק ה סימן נה. It says that when a person says krias shema he's supposed to be mekabel upon himself the mitzvah to, to die al kiddush Hashem. And and the Rashba says that's, that's what it means כי עליך הורגנו כל היום. What do you mean כי עליך הורגנו כל היום? How can a person die all day? Now the emes is still isn't there anything else concretely that a person has to do? If if what he was saying is correct, the mitzvah isn't only to know. The inyan hamitzvah is the inyan hamitzvah is that a person through what he does is miyached es Hashem, again, miyached es Hashem in the sense of in the sense of his own perception, the world's perception. So isn't there anything else concretely, isn't there anything concretely that the Rambam should have mentioned in Yesodei HaTorah? Lemaise, the only thing the Rambam says in the Halachos Yesodei HaTorah is the yedia. So lachora the answer is this: That the Rambam has another rule in the Shorashim in Minyan Hamitzvos that something which is kolel everything isn't a separate mitzvah. So the Rambam doesn't have a mitzvah of Kedoshim Tihyu because that's kolel everything. את מצותי תשמרו ועשיתם אתם isn't a minyan, isn't an individual mitzvah in the minyan taryag because it's kolel everything, it's kolel everything. So ein hachinami takeh liyached es Hashem is kolel everything but it's not because of that that it's listed as a separate mitzvah. To be listed as a separate mitzvah, it has to be mechayeiv something which no other mitzvah is mechayeiv. Otherwise it doesn't get listed as a separate mitzvah. So once you take that, once you take the fact that kiddush Hashem Hakadosh Baruch Hu as it were spun off to be a separate mitzvah, again, the yesod of the Chinuch, so then lemaise the Rambam says like this: Halacha lemaise, what is the distinct, separate mitzvah of שמע ישראל ה' אלהינו ה' אחד demand of us? Yedias davar zeh. Yedias davar zeh. It demands of us again that we should have as as clear and as thorough a knowledge, knowledge of Hashem Echad. That's what it demands of us. However don't think that's what the that's what the whole mitzvah represents, there's much more to the mitzvah than that. That's what that's in terms of again what performance the mitzvah, this mitzvah as distinct from any other mitzvah dictates, it's yedias davar zeh. But you want to understand what the essence of the mitzvah is? The essence of the mitzvah is takeh liyached. Just as what is the mitzvah of leovdo demand? Lispallel. You want to know what it represents? Leovdo, leovdo that it should be an act of avoda. Pashtus is that's also why when you look in Sefer HaMitzvos, the Rambam says the mitzvah for instance of ahavas Hashem, not just only in Sefer HaMitzvos, in Yesodei HaTorah as well, you can contrast the lishonos, look in Yesodei HaTorah where we have the original. So in perek beis of Yesodei HaTorah, the Rambam says

הא-ל הנכבד והנורא הזה מצוה לאהבו וליראה אותו שנאמר ואהבת את ה' אלהיך ונאמר את ה' אלהיך תירא.

In perek hey, the Rambam says

כל בית ישראל מצווים על קידוש השם הגדול הזה שנאמר ונקדשתי בתוך בני ישראל.

So why in ahava and yira is you have to love Hashem. That's the mitzvah, you have to love, you have to fear Hashem. Kiddush Hashem, the Rambam says is lekadesh shemo. You have to be mekadesh shem shamayim. Ahava and yira is to love Hakadosh Baruch Hu, to fear from Hakadosh Baruch Hu. Kiddush Hashem is to be mekadesh shem shamayim. Why the change? Okay, so clearly the Torah doesn't say it by venikdashti, the Torah says it by velo techalelu, right? There the Torah says defines it in terms of shem kodshi. But why is kiddush Hashem and chilul Hashem... defined in terms of Shem Hashem, Shem Shamayim, Ahavah and Yirah are defined in terms of, no, Hakadosh Baruch Hu. So the answer is exactly what we've been talking about, that leyachado. Again, a person isn't meyached Hashem mitzad hamelamed, so it doesn't make a difference whether or not the kids in the cheder act as though he's the final authority. He is the final authority, whether or not he chooses to manifest it right now or not, he is. That is the case. Mitzad hamelamed, that is the case. What they have to do is make it manifest. Just make it manifest. That's what they can add to the picture. Hakadosh Baruch Hu, we're supposed to love Hakadosh Baruch Hu bechvodo uveatzmo. We're supposed to fear Hakadosh Baruch Hu himself bechvodo uveatzmo. Being mekadesh Hashem, you can't be mekadesh Hashem. Hashem mitzad atzmo, you can't be mekadesh Hashem. You can be mekadesh that people's perception, that people should have the right perception of Hashem, the right perception of yichud Hashem. So that's why the Rambam defines it here in terms of again Kiddush Hashem, the same idea as what was saying in terms of of leyachado which is the mechayev in Kiddush Hashem. The Ramchal writes in Derech Hashem, Chelek Daled, Perek Daled: הנה מתנאי המצוה הזאת. He's talking about Krias Shema: להיות האדם גמור בדעתו למסור נפשו על ייחודו יתברך. And the Tshuvos haRashba, which I think from what they quote seems to be the first explicit source, the Rashba says it's pshat in the Gemara in Berachos:

והכלל שצריכין אנו לקבוע בנפשינו הסכמה מוחלטת בכל עת שנקרא קריאת שמע שאנו מסכימים למסור כל תאוותינו וחשקי לבבנו וכל נפשנו מן הדברים ועד נטילת נפש מן האיברים

excuse me

ועד נטילת נפש והממון על ייחוד קדושת שמו וקבלת מלכותו.

Just conclude. The Minchas Chinuch has two lines in the mitzvah of Ahavas Hashem. He tells us where to find it in the Rambam, Yesodei HaTorah. He says it בנוח אינו מצווה על זה. He says והרבה האריכו בזה בספרי מוסר, and then he concludes with these five words: ואשרי הזוכה לקיים מצוה זו. Ashrei hazocheh lekayem the mitzvah of yichud Hashem as well.