The Torah commands in the Book of Debarim (6:5), “Ve’ahabta Et Hashem Elokecha” – “You shall love Hashem your G-d,” establishing an affirmative command to love G-d. The Sifri explains that the Torah in the very next verse tells us how this is done: “These words which I command you this day shall be upon your heart” – referring to engagement in Torah learning. Through learning the profound wisdom of the Torah, one achieves genuine Ahabat Hashem (love of G-d). We might draw an analogy to someone who studies an artist’s paintings, and thereby develops admiration and fondness for the artist; or reading a writer’s works, which leads to love and affection for the author. By seeing the genius and brilliance of a person’s work, we develop love for that person. Similarly, by seeing the depth, profundity and wisdom of the Torah, we develop a love for it’s “author,” Hashem. By encountering the vastness and brilliance of Torah, we experience Ahabat Hashem and thereby fulfill this Misva. The Rambam, in Hilchot Yesodeh Ha’Torah (2:1), adds that one can achieve “Ahabat Hashem” by pondering the wonders of the natural world, which demonstrate the limitless wisdom of the Creator. When one contemplates just how vast and intricate the universe is, the Rambam writes, he is immediately overcome by a burning desire to attain a greater understanding of Hashem, and experiences a deep love for Him. These are the two means by which one fulfills the Misva of Ahabat Hashem – Torah learning, and contemplating the complexity of the natural world. It is told that Rav Aharon Yehuda Leib Shteinman (1914-2017) was once in an airplane, and he of course spent the time engrossed in Torah learning. During the flight, people approached him and advised him to look out the window, as the plane was flying over Niagara Falls. “You can see the wonders of the Creator!” they told him. “I am already seeing the wonders of the Creator,” he replied. Learning Torah also shows us the unlimited brilliance and genius of Hashem, and thus brings us to love for Hashem just like seeing remarkable natural phenomena. The Sefer Ha’hinuch writes that the reason why we are commanded to love Hashem is because the Misvot can be properly fulfilled only if we perform them out of love. If we love Hashem, then we will be motivated and driven to fulfill His commands meticulously and consistently. If a husband truly loves his wife, for example, then he will buy her beautiful, fresh flowers, whereas a husband who does not feel such love for his wife will buy simple flowers. Similarly, the more we love Hashem, the more committed we will be to perform the Misvot on the highest standards. The Sefer Ha’hinuch adds that the Misva of Ahabat Hashem requires us to try to ensure that our love for all the wonderful blessings in our lives should pale in comparison to our love for Hashem. We are to endeavor to love Hashem more than we love our material possessions, and even more than we love our spouse and children. It is told that the Hafetz Haim lost a child, and at the funeral, he commented that when his child was alive, he needed to divide his love between his child and Hashem. Now that his child had, tragically, left the world, he was able to devote all his love exclusively to Hashem. This is how far the Sadikim went in experiencing love for the Almighty. The Sefer Ha’hinuch writes that the Misva to love Hashem is a “Misva Temidit” – a Misva that applies at all times, and can thus be fulfilled at every moment of every day. He adds that we are to accustom ourselves to think about our love of G-d, to the point where there is not a moment of our day when our hearts are not filled with this love. This Misva, of course, applies in all times and places, and is binding upon both men and women. The Sefer Ha’hinuch writes that one violates this command by pursuing material and physical pleasures for the sake of enjoyment, without channeling them toward the service of Hashem. If someone displays love for something