To Know G‑d

When the Jewish People gathered at Sinai to receive the Torah, they heard the Ten Commandments directly from G‑d. There, G‑d began with the words, “Anochi Hashem Elokecha,” “I am G‑d, your G‑d.”4 Beyond informing the people that it was He, their G‑d, their liberator from Egypt, who was speaking to them, these words actually constitute a basic mitzvah.5

This first commandment provides the basis for Jewish faith and observance, instructing every Jew to be aware that G‑d exists. We are to know that it is He Who is G‑d and there is no other. His existence is true and inherent, incomparable to any other being. All are dependent upon Him, but He is G‑d, immutable and perfect.6

This idea is articulated by the Rambam in the opening of his comprehensive code of Torah law, the Mishneh Torah:

“The Foundation of all foundational principles, and the supporting pillar of all [Torah] wisdom, is to know that there is a Primary Existence…7

All of existence results only from the truth of His Being … They are dependent upon Him, but He is an ultimate truth and does not require any of them.8

… The knowledge of this matter is the obligation we were instructed upon with the words: ‘I am G‑d, your G‑d.’”9

This awareness is so crucial because the cognitive recognition of G‑d’s existence substantiates all elements of Jewish faith and Torah observance. Only when a person realizes that G‑d is all-powerful and supreme, will they internalize that His instruction is always applicable and relevant.10

More than being informational, this first commandment to know G‑d sets the tone for all of Jewish practice and faith.

Faith vs. Reason

When it comes to the personal recognition of an idea there is more than one means possible. There is both supra-rational faith and intellectual knowledge. While faith can be soulful and innate, knowledge is a matter of logic and reason. Faith is experienced, while knowledge must be gained. Accordingly, the Rambam determines this very first commandment to be the effort to comprehend and internalize the knowledge of the Divine.11

This primary mitzvah to acquire knowledge of G‑d is especially emphasized in the world of Chassidus Chabad. Life lived according to its ideals is guided by the awareness of G‑d, and chassidic teachings contribute volumes to exploring and illuminating both faith and knowledge.

Significantly, Chassidus Chabad explains that the recognition of G‑d is possible to various degrees, depending on the approach used. G‑d is everywhere and therefore, each implement used will bring the person to recognize a specific element or dimension of the Divine.12

Intellectual understanding allows for the recognition of G‑d within the created reality. It enables the created beings to appreciate G‑d’s involvement in our lives as the Creator and Conductor of the universe.13

Faith usually refers to when one steps beyond human limitation, realizing G‑d’s transcendence and infinity.14

Therefore, the combination of both faith and reason allows for a wholesome appreciation of the Divine.15

Moreover, on a personal level, by combining the various methods of Divine recognition, one engages their entire personality. While faith may be unshakable, it is often relegated to the abstract, far from the “here and now.”16 Conversely, cognitive knowledge is personal and relatable, yet it is limited by the purview of human understanding.17

Accordingly, Chassidus emphasizes the necessity of developing both faith and knowledge of G‑d to allow for the entire person to be encompassed within the Divine truth.18 Therefore, although one may believe in G‑d with simple faith, it is nevertheless the duty of the mind and the intellect to bring this faith to a level of knowledge and comprehension.19

G‑d’s Oneness

A second primary element of Judaism is the mitzvah to know that G‑d is one. This is stated in the verse: “Shema Yisrael­ ­Hashem Elokeinu Hashem Echad,” “Hear, O Israel, G‑d is our G‑d, G‑d is one.”20

The simple meaning of this mitzvah is the belief in monotheism, that there is only one Superbeing who has dominion over existence. The notion of pluralism of the deity, or partnership, is called avodah zarah and is one of the cardinal sins of Judaism.21

In Chassidus Chabad, the concept of the Oneness of G‑d, called Achdus Hashem, is an entire tractate and has tremendous application. Extending well beyond the simple belief of monotheism, that there is only one G‑d and not two or more, Chassidus highlights a deeper understanding of G‑d’s exclusivity.

Divine Oneness is described in the Chumash with the words, “ein od,” “there is none besides Him.”22 Rather than interpreting this as excluding the existence of another dominant being besides G‑d, Chassidus follows the straightforward meaning of the words. It establishes that Divine Oneness is to be understood to mean that G‑d is the only true existence.23

Central to the discussion of Divine Unity is the concept that all of existence is ultimately a manifestation of the Divine creative energy flowing into creation. This energy recreates all of reality from nonbeing into existence at every moment. Were G‑d to withdraw this energy, all of creation would cease to exist.24

Related to the aforementioned principle of ongoing creation is the principle of Divine Providence – hashgachah pratis. Because G‑d creates the entire cosmos anew every moment, even the minutest change is entirely orchestrated by Him. In the words of the Baal Shem Tov, even the movement of a leaf turning over in the wind is entirely by Divine Providence.25 As such, there is no phenomenon of existence or experience outside of the Divine Unity.

As will be explored in the following chapters, this theme of Achdus Hashem is intrinsic to the message and mission of Chassidus.26