Mishneh Torah, Positive Mitzvot 1-83

Sugya Map

• Issue: Defining the essence of the first positive mitzvah (מ"ע א) in the Rambam's enumeration: "To know that there is a God" (לידע שיש אלוה), and its relationship to the second, "To unify Him" (לייחדו).
• Nafka Mina: Whether emunah (faith) or yediah (intellectual knowledge) is commanded; the foundational requirement for all subsequent mitzvos.
• Primary Sources: Mishneh Torah, Positive Mitzvot 1-2; Sefer HaMitzvot, Positive Mitzvot 1-2; Exodus 20:2 ("אנכי ה' אלוהיך"); Deuteronomy 6:4 ("ה' אלוהינו ה' אחד"); Sanhedrin 64a.

Text Snapshot

"המצוה הראשונה היא שנצטוינו לידע שיש אלוה, שנאמר 'אנכי ה' אלוהיך'. ולייחדו, שנאמר 'ה' אלוהינו ה' אחד'." (Mishneh Torah, Positive Mitzvot 1-2)

• Dikduk/Leshon nuance: The infinitive "לידע" (to know/to be aware) implies an active, ongoing intellectual process, not passive acceptance. Similarly, "לייחדו" (to unify) denotes an active declaration and profound conceptual understanding of God's absolute uniqueness, rather than a static belief in oneness.

Readings

• Rambam (Sefer HaMitzvot, PM 1): Categorizes "לידע" as a mitzvah שכלית – an intellectual imperative to comprehend God's existence as the First Cause. This mitzvah is the bedrock upon which all Torah and mitzvos rest.
• Ramban (Hasagot al Sefer HaMitzvot, PM 1): Challenges if "אנכי" is truly a commandment, viewing it rather as a declaration of fact. He posits the mitzvah is primarily emunah (faith) in God's divinity, not necessarily yediah (intellectual knowledge), and that the explicit command for oneness is derived from the Shema.

Friction

• Kushya: Ramban's fundamental critique: How can "אנכי ה' אלוהיך" be a command? It appears declarative. Moreover, can knowledge be commanded, or is it a spontaneous outcome of observation or study?
• Terutz: Rambam asserts "אנכי" is the source for the chiyuv to pursue knowledge. The Gemara (Sanhedrin 64a) supports this by deriving a mitzvah from "אין אלוה אלא אני," bolstering the idea of a commanded knowledge/belief. For Rambam, "ידיעה" is an active, philosophical engagement – a pursuit of profound understanding, which is indeed a commanded intellectual endeavor.

Intertext

• Rambam, Hilchot Yesodei HaTorah 1:1-2: Expands extensively on this mitzvah, detailing the requirement to know God exists and His unity, forming the philosophical cornerstone of all halakha.
• Sanhedrin 64a: Provides chazal's basis for "אין אלוה אלו אני" as a mitzvah, reinforcing Rambam's position that a command to know/believe in God's uniqueness/existence is explicit.

Psak/Practice

The Rambam's hierarchical ordering places intellectual apprehension of God as primary, underpinning all ritual observance. It mandates continuous study and philosophical inquiry (iyun) as a fundamental avodat Hashem, not merely an initial faith statement.

Takeaway

The Torah's first command isn't just to believe, but to actively know and unify God, establishing a dynamic intellectual and spiritual relationship as the indispensable bedrock for all religious life.