Mishneh Torah, Positive Mitzvot 1-248

Hook

Ever considered that the very first positive commandments aren't actions, but states of being and knowing? The Rambam's opening to his list of mitzvot challenges our assumptions about what a command entails.

Context

The Mishneh Torah, penned by Maimonides (Rambam) in the 12th century, is a monumental work that systematically categorizes and codifies all of Jewish law. This particular passage kicks off his enumeration of the 248 Positive Commandments, setting the stage for the entire halakhic framework.

Text Snapshot

"The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: "I am God, your Lord." To unify Him, as [Deuteronomy 6:4] states: "God is our Lord, God is one." To love Him, as [Deuteronomy 6:5] states: "And you shall love God, your Lord." To fear Him, as [Deuteronomy 6:13] states: "Fear God, your Lord." https://www.sefaria.org/Mishneh_Torah%2C_Positive_Mitzvot_1-248

Close Reading

Insight 1: Structure – From Intellect to Emotion

The Rambam begins with "knowing" and "unifying," intellectual apprehensions of God. Only then does he move to "loving" and "fearing." This progression suggests a foundational order: true emotional connection to the Divine springs from a deep, reasoned understanding of God's existence and singularity.

Insight 2: Key Term – "To know" (לידע)

The first mitzvah, "to know that there is a God," isn't passive belief. In Maimonidean thought, "knowing" (ידיעה) often implies active intellectual inquiry and conviction, not just inherited faith. It's a command to engage profoundly with the concept of God.

Insight 3: Tension – Love and Fear

How can one simultaneously love and fear God? This tension reflects a sophisticated understanding of the Divine relationship. Love draws us close through connection and appreciation, while fear (reverence) maintains a healthy distance, acknowledging God's infinite power and our limitations. Both are essential for a complete spiritual life.

Two Angles

Maimonides (Rambam), both here and in Sefer HaMitzvot (Positive Commandment 1), explicitly counts "knowing God" as a distinct positive commandment. This positions intellectual belief as an active religious obligation. The Nahmanides (Ramban), however, argues that "I am God, your Lord" is a declarative statement of fact, not a command. For him, while belief in God is fundamental, it's not a mitzvah in the same sense as an action like wearing tefillin, but rather a prerequisite for all other mitzvot.

Practice Implication

This passage elevates intellectual and spiritual exploration from a supplementary activity to a core religious duty. Deep theological study and philosophical contemplation become forms of active mitzvah observance, not merely academic pursuits.

Chevruta Mini

1. If "knowing God" is the first mitzvah, how do we approach religious education for children or those new to Judaism who may not yet have developed this intellectual capacity?
2. Given the tension between love and fear, when in your daily life do you find yourself leaning more towards one emotion over the other in your relationship with God, and why?

Takeaway

The Rambam initiates his comprehensive legal code by declaring that the most fundamental aspect of our relationship with God is an active, commanded engagement of both mind and heart.