To know there is a G‑d

This mitzvah establishes the foundation of Torah and mitzvot: to know with certainty that Hashem exists, is eternal, and actively governs the world. Rambam (Sefer HaMitzvot, Positive Commandment 1; Hilchot Yesodei HaTorah 1:1) states that belief in G-d’s existence is the root of all mitzvot. The Talmud (Makkot 24a) condenses the mitzvot to principles, with this recognition as the first. Sefer HaChinuch (Mitzvah 25) explains that this command shapes our faith, ensuring we attribute creation, providence, and redemption solely to Hashem. Rashi (Exod. 20:2) stresses that the mitzvah’s basis is Hashem’s act of redeeming Israel, linking faith to lived history. Ramban argues that “Anochi” is a command to believe, not merely an introduction, binding Israel to G-d eternally.

Commentary & Classical Explanation:

• Rambam (Yesodei HaTorah 1:1): The mitzvah to know G-d exists, the foundation of all mitzvot.
• Sefer HaChinuch (Mitzvah 25): Teaches this mitzvah directs us to place trust only in Hashem.
• Talmud (Makkot 24a): Reduces mitzvot to core principles, beginning with faith in Hashem.
• Rashi (Exod. 20:2): Notes Hashem identifies Himself as Redeemer, grounding faith in history.
• Ramban (Exod. 20:2): Interprets “Anochi” as a direct command to believe in G-d.

Contrast with the Prohibition Against Idolatry (Mitzvah 2):

• Mitzvah 1 commands belief in Hashem; Mitzvah 2 forbids belief in any other gods.
• Rambam frames these as inseparable — one affirms the truth, the other denies falsehood.
• Talmud (Sanhedrin 63b) highlights that recognizing Hashem alone negates idolatry.

Parallel to Kiddush Hashem (Mitzvah 6):

• Both affirm Hashem’s uniqueness. Mitzvah 1 establishes knowledge of G-d; Mitzvah 6 sanctifies His Name through life and, if necessary, martyrdom.
• Ramban links them as two expressions of covenantal loyalty — knowing and declaring Hashem.

Parallel to Mitzvah 3 (To know Hashem’s Oneness):

• Rambam (Yesodei HaTorah 1:4) explains that Mitzvah 1 establishes that Hashem exists, while Mitzvah 3 defines how He exists — as One, indivisible, and unlike any created being. Together, they form the intellectual foundation of Torah.
• Talmud (Berachot 33b) teaches: “Everything is in the hands of Heaven except the fear of Heaven.” Knowing Hashem exists (Mitzvah 1) leads to reverence; knowing His oneness (Mitzvah 3) leads to exclusive devotion.
• Ramban (Exod. 20:2; Deut. 6:4) stresses that these mitzvot are paired: acknowledgment without oneness risks idolatry, and proclaiming oneness without acknowledgment risks abstraction.
• Sefer HaChinuch (25, 417) presents both mitzvot as foundations of emunah — existence and unity — the essential truths upon which all other mitzvot rest.