In Judaism, the fundamental commandment to know that there is a G-d is derived from the very first verse of the Ten Commandments (Aseret HaDibrot): “I am the L-rd your G-d, who brought you out of the land of Egypt, out of the house of bondage” (Exodus 20:2).
While it is frequently framed as a commandment to “believe,” major Jewish philosophers emphasize that the Torah deliberately demands knowledge (da’at) rather than just blind faith (emunah). It is categorized as the first of the 613 mitzvot (commandments) and is one of the Six Constant Mitzvot—commandments that apply at every moment of a person’s life.
The Philosophical Meaning: Knowledge vs. Faith
In Jewish thought, particularly within the works of the Rambam, this commandment requires a shift from passive abstract belief to active, rational, and integrated knowledge.
- Maimonides’ Formulation: In his legal code, the Mishneh Torah (Hilchot Yesodei HaTorah 1:1), Maimonides writes: “The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence.” He specifies that the mitzvah is to know, investigate, and establish this reality intellectually, rather than relying solely on sentiment.
- Moving Beyond Blind Belief: Commentators explain that “belief” can sometimes exist as a 51% leaning toward a concept based on probability. The commandment to know forces an individual to seek out clarity, confront doubts, study the universe, and move up the ladder of intellectual and spiritual certainty.
- The Definition of Da’at (Knowledge): In biblical Hebrew, da’at implies intimate, deep integration—the same word used for marital intimacy (“And Adam knew his wife Eve”). Thus, knowing G-d means bringing intellectual awareness down into the heart so that it dictates one’s daily reality and choices.
The Paradox: Can G-d Command Us to Believe in Him?
Rabbis and philosophers throughout Jewish history have grappled with a core logical paradox: If someone already accepts the Torah’s commands, they already believe in G-d; if they do not believe in G-d, why would they obey a command to believe?
This split the codifiers into two main camps:
Maimonides (Rambam)It is a commandment. It targets a person who already has a basic inkling of G-d’s existence but is commanded to deepen that awareness into unshakeable, active knowledge through lifelong study.
Baal Halachos Gedolos (and Nachmanides/Ramban)It is NOT counted as a commandment. They argue that accepting G-d’s existence is the presupposition and foundation for all 613 laws. As the Midrash states: “Once you have accepted My kingship, you can accept My decrees.” You cannot command the foundation itself.
According to traditional texts like the Sefer HaChinuch, the obligation to know G-d requires understanding Him through three distinct roles:
- The Creator: Knowing that He brought the universe into existence from absolute nothingness (yesh mi’ayin).
- The Sustainer: Recognizing that G-d does not simply “set the world in motion and leave.” He actively wills every molecule into existence at every fraction of a second.
- The Supervisor: Acknowledging G-d’s individual divine providence (Hashgacha Pratit)—that He orchestrates and cares about history and personal human lives, as proven by the Exodus from Egypt.