A) ד שְׁמַע, יִשְׂרָאֵל: יְהוָה אֱלֹהֵינוּ, יְהוָה אֶחָד.
m'tziut Hashem, yichudo, hashgachato
B) ה וְאָהַבְתָּ, אֵת יְהוָה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.
II) Applications - Becoming the Oheiv via:
- ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ.
Constant reflection on those d'varim [of Section I]
- ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.
Teaching those d'varim to one's children and constantly talking about them (Talmud Torah and Kriat Sh'ma)
- ח וּקְשַׁרְתָּם לְאוֹת, עַל-יָדֶךָ; וְהָיוּ לְטֹטָפֹת, בֵּין עֵינֶיךָ.
Tying the d'varim to one's arm and having them between the eyes (Tefillin)
- ט וּכְתַבְתָּם עַל-מְזֻזוֹת בֵּיתֶךָ, וּבִשְׁעָרֶיךָ.
Writing the d'varim on the doorposts (M'zuza)
The K"S states the yesodei haDat and then it gives two methods of integrating those d'varim into one's life such that he can become an oheiv. The first method is zechira - one must actively reflect upon and discuss these d'varim. The second method counters the shikcha caused by one's preoccupation with osher and kavod (which I think are the two fundamental causes of shikcha - however, this point needs to be developed) and delineates mazkirin which are strategically placed to reinforce one's zechira. I believe that my previous post on m'zuza was a step in discovering the strategic placement of the m'zuza.
The order of the halachot in Sefer Ahava seems to reflect this same devision. First the acts of zechira: K"S and Tefila then the mazkirin: TM'S, Tzitzit, B'rachot, Mila. Only B'rachot seems to be out of place. Perhaps b'rachot are in the category of mazkirin because birkat haMazon is precipitated by achila and s'viut, in a sense the achila and s'via become mazkirin via the b'racha. This last point requires more thought.