“Anochi Hashem Elokecha” is not merely a preface to the Aseres HaDibros; it is itself a positive commandment to attain yedi’ah—true knowledge—of the existence of Hashem. This mitzvah calls a Jew to build a structured, thoughtful awareness that the world has a Creator and Sustainer, that He is not an abstract First Cause but “Elokecha”—your personal G-d, Who intervened in history to redeem Am Yisrael from Mitzrayim. It demands more than inherited belief or cultural identity: a disciplined emunah grounded in seichel, tradition, and lived avodah, such that a person’s entire life—morality, tefillah, bitachon, and Torah observance—flows from the clear inner certainty that “Ein od milvado,” there is nothing independent of Him.

Rambam

• Source: Sefer HaMitzvos, Aseh 1; Hilchos Yesodei HaTorah 1:1–6.
  Rambam defines this mitzvah as the obligation “לידע שיש שם מָצוּי ראשון— to know that there exists a First Being,” Who brings all into existence and upon Whom all depends. This is not mere belief but structured knowledge, reached through contemplating Creation and its wisdom, and through mesorah. From this mitzvah flow all ikarei emunah—His existence, unity, incorporeality, and eternity.

Sefer HaChinuch

• Source: Sefer HaChinuch, mitzvas “Anochi” (commonly counted as the first of the Ten Dibros, though enumerated later in his list).
  Chinuch emphasizes that the foundation of all Torah and mitzvos is the recognition that the world is not hefker. Once a person knows that Hashem is the Creator and Redeemer, it becomes rational and necessary to serve Him. Chinuch adds a strong educational dimension: parents must accustom children to speak and think in terms of “HaBorei” and “HaMotzi MiMitzrayim,” so that knowledge of Hashem becomes the deepest layer of identity.

Rashi / Ramban / Ibn Ezra / Sforno / Abarbanel / Midrashim

• Rashi (Shemos 20:2) notes that Hashem presents Himself specifically as “Who brought you out of Egypt” rather than “Who created heaven and earth,” teaching that the mitzvah of knowing Hashem is anchored in our national experience of redemption and miracles, not only abstract philosophy.
• Ramban (Hasagos to Sefer HaMitzvos, shoresh 1; commentary to Shemos 20:2) debates whether “Anochi” is counted as a separate mitzvah, but practically agrees that knowledge of Hashem is the foundation of all mitzvos. In his commentary, Ramban stresses that the verse establishes Hashem’s particular relationship with Yisrael, not just His role as universal Creator.
• Ibn Ezra reads “Elokecha” as covenantal: this is not a general metaphysical claim but a personal bond—Hashem as the One Who guides and supervises the individual and the nation.
• Sforno explains that “Anochi Hashem Elokecha” defines the purpose of Yetziyas Mitzrayim: to free the Jewish people from human servitude in order to enter direct avdus to Hashem, rooted in daas Elokim.
• Abarbanel (on the Aseres HaDibros) frames “Anochi” as the opening of a royal proclamation: the King first identifies Himself and His past benevolence, establishing the rational and moral basis for His authority.

Talmud & Midrash

• Chazal derive from verses such as “דע את אלקי אביך וַעבְדֵהוּ—Know the G-d of your father and serve Him” (Divrei HaYamim I 28:9) that daas precedes avodah; one cannot authentically serve what one does not know.
• In Makos 24a, the Gemara condenses all mitzvos into foundations of emunah—ultimately resting on “וצדיק באמונתו יחיה,” indicating that the entire structure of mitzvos is suspended on living emunah, whose root is this mitzvah.
• Midrashim (e.g., Mechilta on “Anochi”) emphasize that this first dibbur corresponds to accepting the yoke of Malchus Shamayim; only after the acceptance of the Melech can the decrees (remaining mitzvos) be commanded.

Kuzari, Maharal, and Other Rishonim

• Kuzari (I:25–26) famously contrasts philosophical proofs with the living testimony of a nation: the Jew says, “Elokei Avraham, Yitzchak, v’Yaakov… Who brought us out of Egypt,” not merely “G-d of heaven and earth.” The mitzvah of knowing Hashem is grounded in mass revelation and historical memory.
• Maharal (Tiferes Yisrael ch. 20) explains that “Anochi” establishes that Hashem’s existence is necessary (metzius bilti talui), while all else is contingent. This ontological gap means that true reality is defined by His will, not by human perception.

Shulchan Aruch & Practical Ramifications

• While there is no single siman called “mitzvas yedi’as Hashem,” the practical expression is woven throughout halacha:
  • The opening of Shulchan Aruch Orach Chaim (“שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד”) codifies constant awareness of Hashem as a klal gadol in the Torah’s conduct code.
  • Hilchos berachos, tefillah, and many halachos of kavod Shamayim are predicated on the assumption that one stands before Hashem in every action.

Acharonim & Modern Torah Giants

• Chasam Sofer sees this mitzvah as the source of the issur of kefirah in any fundamental of faith; denying hashgachah, Torah min haShamayim, or sechar va’onesh wounds the core of “Anochi.”
• Netziv (HaEmek Davar, Shemos 20:2) emphasizes that Hashem reveals Himself as “Elokecha” in history, shaping nations and events. Knowledge of Hashem therefore includes reading history through the lens of hashgachah.
• Rav Hirsch describes “Anochi” as the emancipation manifesto of the Jew: once Hashem is recognized as the only true Master, no human power may claim absolute authority. Ethical independence and responsibility stem from this recognition.
• Malbim highlights the precise language of “Anochi” versus “Ani,” teaching nuances between essential Being and relational manifestation—Hashem as He is and Hashem as He reveals Himself to man.
• Rav Kook (Orot HaEmunah; Orot HaTeshuvah) deepens this mitzvah into a dynamic process: emunah is not static assent but an ever-expanding awareness, where the soul gradually uncovers its innate daas Elokim.
• Chafetz Chaim repeatedly anchors all mussar and halacha in this mitzvah: if a person truly internalizes that Hashem sees and remembers every word, thought, and action, his entire approach to mitzvos, speech, and bein adam lachaveiro changes.
• Meshech Chochmah explains that Yetziyas Mitzrayim is mentioned specifically to show that Hashem’s existence is not just cosmic but moral; He enters history to judge and redeem.

Chassidic & Mussar Classics

• Baal Shem Tov and Early Chassidus teach that this mitzvah requires perceiving Hashem in every detail of reality—“Ein od milvado” not as an abstract doctrine but as a living awareness that every event, from great to small, is orchestrated by His hashgachah pratis.
• Tanya (esp. chs. 20–25, 33) frames yedi’as Hashem as the root of ahavas Hashem and yir’as Hashem. The Alter Rebbe shows that when a Jew contemplates that the Infinite chose to be “your G-d,” a personal relationship is born that can conquer spiritual laziness and aveirah.
• Sfas Emes on Yisro explains that “Anochi” is engraved in the Jewish soul from Har Sinai; the mitzvah is to uncover, clarify, and live in line with that inner daas.
• Kedushas Levi emphasizes that Hashem’s self-identification as the Redeemer from Egypt reveals His love for Yisrael; knowing Hashem is also knowing that one is beloved and chosen.
• Ramchal (Derech Hashem; Mesillas Yesharim chs. 1–2) builds his entire system of avodas Hashem on this mitzvah: first to know there is a Creator and purpose, then to organize one’s life to pursue that purpose with precision.

Contrast with Mitzvah 2 — Not to entertain thoughts of other gods

• Mitzvah 1 is a positive obligation to cultivate clear, affirmative knowledge of Hashem’s existence and relationship to us. Mitzvah 2 is a negative prohibition against allowing the mind to seriously consider the possibility of other powers, deities, or independent forces.
• Conceptually, Mitzvah 1 fills the mind and heart with truth; Mitzvah 2 fences off foreign ideas and fantasies that undermine that truth. The first builds daas; the second guards it from corruption.

Parallel to Mitzvah 3 — To know that He is one

• Both mitzvos are mitzvos of daas: to know that Hashem exists (Mitzvah 1) and to know how He exists—absolutely One and indivisible (Mitzvah 3).
• Together they form the basis of emunah peshutah and emunah amukah: Hashem as the only true Being, and His absolute unity as expressed in “Shema Yisrael, Hashem Elokeinu, Hashem Echad.”