The Mitzvah of Anochi

The first mitzvah in Sefer HaMitzvos according to the Rambam is the mitzvah of Anochi Hashem Elokecha. In the first few halachos of Mishneh Torah (Hilchos Yesodei HaTorah 1:1-6) the Rambam explains in detail what the mitzvah of Anochi means. The Rambam says that the mitzvah of Anochi basically is to know that there is a God that is in control of the whole universe. First, we should note that not all rishonim hold that Anochi is a mitzvah at all. In Sefer Hamitzvos the Ramban defends the opinion of the BeHag that Anochi is in fact not a mitzvah amongst the 613.

However, the Rambam has a solid proof that Anochi is one of the 613 mitzvos. The gemara in Makkos 24a says that there are 613 mitzvos. This idea is learnt from the pasuk of Torah tzivah lanu Moshe. Torah in gematria is 611. 611 of the 613 mitzvos were commanded from Moshe. Two were commanded from Hashem Himself -mipi hagevurah. Those two were Anochi and Lo Yihyeh. Thus, it is clear from the gemara that anochi is one of the 613.

Now, let us return to the Rambam's definition of Anochi. Many point out that when the Rambam talks about the mitzvah of Anochi in Mishnah Torah he uses the word leida - to know. A person has to know that there is a God. He does not say l'haamin - to believe. This is despite the fact that the translators translate Sefer HaMitzvos and Moreh Nevuchim with the word l'haamin. Is this a contradiction in Rambam? I don't know. However, I believe that the Rambam intentionally used the word Leida based on a passage in Moreh Nevuchim.

In Moreh Nevuchim the Rambam offers a novel interperetion of the gemara in Makkos. The Rambam says that when it says in the gemara that Anochi and Lo Yihyeh were heard by klal yisrael mipi hagevurah it doesn't mean they heard Hashem say those words. Rather, it means that those two mitzvos - the existence and unity of God - are logical. They do not require faith in a prophet such as Moshe Rabbeinu. Thus, all of klal yisrael had the same understanding of those two mitzvos as Moshe Rabbeinu. As the Rambam explains, knowing something through logic holds the same level of knowledge as knowing something through nevuah. Thus, it is specifically anochi and lo yihyeh that are known as opposed to believed. All other mitzvos are done because we believe in the prophecy of Moshe Rabbeinu. But, these two mitzvos are known independantly of that.

From this it seems clear that the Rambam intentionally uses the word leidah. The Ran in Derashos (drush 9) argues with the Rambam. He says mipi hagevurah literally means they heard those commandments from Hashem. He also disputes what the mitzvah of anochi is. He says that anochi isn't merely that there is a God. Rather, the mitzvah of anochi is to recognize that the God who took us out of Egypt gave us the Torah. The mitzvah really is that there is Torah min Hashamayim. As the Ran explains, knowing that there is a God is logical. However, how do we know He cares about are actions? How do we know about His hashgacha on the world? That requires Mipi Hagevurah - actually hearing it from Hashem Himself.

Thus, the Ran and the Rambam dispute the basic mitzvah of Anochi as well as the gemara in Makkos. In the Rambam Mipi HaGevurah is logic and the mitzvah of Anochi is simply knowing that God exists. In the Ran, Mipi HaGevurah means from the mouth of the Almighty - we actually "heard" Hashem say these dibros (whatever that means). And, the mitzvah of Anochi is about more than the mere existence of God - it is about the concept of Torah min Hashamayim - an idea that truly requires "mipi hagevurah".

It is interesting that the Rambam does use the terminology of emunah later in Hilchos Yesodei Hatorah when he discusses why klal yisrael "believed" in the nevuah of Moshe Rabbeinu. It seems clear that the Rambam is setting up two categories of mitzvos. Anochi and Lo Yihyeh are the foundations of the Torah and are known logically and independently of nevuah. All the other mitzvos of the 613 are known because we believe in the nevuah of Moshe Rabbeinu, which the Rambam discusses more in depth later in Mishnah Torah.