The Ten Commandments begin with the pronouncement, “I am Hashem your G-d who has taken you from the land of Egypt, from the house of bondage” (Shemot 20:2). According to the Rambam and Sefer Ha’hinuch, this verse establishes the obligation to believe in the existence of one G-d.
In truth, the Sefer Ha’hinuch writes that the belief in the existence of a single Divine Being constitutes just one of several aspects of this Misva. This Misva obligates us to believe also that G-d created everything in existence, and that He has always existed and always will exist. Additionally, the Torah commands us to believe that G-d is the One “who has taken you from the land of Egypt” – that all the miracles of the Exodus were not accidental, but were rather wrought by G-d. And thus this Misva includes the belief in Hashgaha – providence, that G-d governs and controls everything in the world. Furthermore, the Sefer Ha’hinuch writes, this Misva requires us to belief that G-d has no physical properties, and that He is perfect, without any deficiencies.
The Sefer Ha’hinuch describes this Misva as “Yesod Ha’dat” – “the foundation of the religion,” such that one who denies this belief is considered a heretic and has no share in the merits and rewards that the Jewish Nation receive. Moreover, the Sefer Ha’hinuch adds, one must be willing to surrender his life rather than renounce this belief. If gentiles order a Jew at the threat of death to deny any of these principles of our faith, one must refuse and forfeit his life for this belief.
This Misva, of course, is binding upon both men and women, and is applicable at all times. It is a “Misva Temidit” – a Misva that is binding upon us constantly, at every moment of every day. Throughout our lives, we are bidden to believe in the existence of one G-d and the other beliefs mentioned above.
Although the Rambam and Sefer Ha’hinuch count this command as one of the Torah’s 613 Misvot, a number of other Rishonim disagreed. These include the Behag (Ba’al Halachot Gedolot – Rav Shimon Kayara, 9th century) and Rav Saadia Gaon (882-942), both of whom omit this command from their listings of the Misvot. The Ramban (Rav Moshe Nahmanides, Spain, 1194-1270), in his critique of the Rambam’s listing of the Misvot, supports the Behag’s view, explaining that the belief in G-d is not a Misva, but rather a prerequisite to the Misvot. The Misvot are the laws issued by the King, the Ramban writes, and they are directed only to those who acknowledge the King’s existence and His authority to issue commands. Therefore, in the view of these Rishonim, we cannot regard belief in G-d as a Misva, because the very concept of a Misva, a binding command, presupposed the belief in a Supreme Being to whose authority we are bound. According to this opinion, the belief in G-d precedes the Misvot, and thus cannot be counted as one of the Misvot. And, as many have noted, G-d did not formulate a command to believe in Him. “I am Hashem your G-d who has taken you from the land of Egypt” is a statement of fact, not a command. Therefore, these Rishonim maintain, while this belief is, of course, critically important, and forms the basis and foundation of all Jewish belief, it should not be counted as one of the Torah’s 613 Misvot.
According to the Rambam and Sefer Ha’hinuch, however, belief in Hashem indeed constitutes a Misva, which means that every time we contemplate in our minds G-d existence, we are credited with the fulfillment of a Biblical command.
A number of writers addressed the question of why no Beracha is recited over the fulfillment of this Misva. Just as we recite a Misva before performing other Misvot, why did the Sages not similarly ordain that we recite a Beracha before thinking about the existence of G-d?
Four answers have been given to answer this question.
The Or Zarua (Rav Yishak of Vienna, 1200-1270) explained that the purpose of reciting a Beracha before performing a Misva is to express “Habibut” – our love and affection for the Misva. As such, a Beracha is recited only when performing a Misva which applies at certain times. For example, we recite a Beracha before putting on a Tallit and before putting on Tefillin, because these are Misvot which are observed only during the day, and not during the nighttime. We recite a Beracha to express that we’ve been anticipating and looking forward to the opportunity to perform the Misva. Therefore, a Beracha is not recited on a Misva which applies at all times, such as the Misva of believing in G-d.
Secondly, the Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310), in one of his responsa, writes that Berachot are recited only before observing a Misva which requires an action or verbalizing a text. The Rabbis did not institute the recitation of a Beracha before a Misva which is observed in one’s mind, such as the Misva to believe in G-d.
A third approach has been suggested on the basis of a comment of the Abudarham (Spain, d. 1300) regarding the Misva of Keri’a Shema. He writes that no Beracha is recited over the Misva of reading Shema because the Shema recitation itself is like a Beracha. The proclamation of “Shema Yisrael Hashem Elokenu Hashem Ehad” essentially expresses the same theme as a Beracha – that G-d is the Ruler over the world. As such, it would be superfluous to recite a Beracha over the Misva of Shema. This line of reasoning could easily be applied also the Misva of belief. A Beracha over this Misva would be redundant, because the Misva requires affirming precisely that which we declare in a Beracha.
Finally, this question might be answered in light of a remark of the Sefer Ha’hinuch about the Misva of faith. The Sefer Ha’hinuch writes that this Misva has no limit; we are to constantly strive to advance in our Emuna (faith) and bring it to greater heights. Of course, we must all fulfill the basic obligation of acknowledging the existence of a Supreme Being, but there are countless different levels of belief, and we are to always strive for higher levels of Emuna. It is for this reason, perhaps, that no Misva is recited on the Misva of faith – because by definition, we never completely fulfill this Misva, which requires us to constantly strive to develop our Emuna further. This Misva may perhaps be compared to the Misva of Kibbud Ab Va’em – honoring parents – which is similarly limitless. There is no limit to how much one can respect his parents, and we are to constantly strive to do more to show them honor. Just as no Beracha is recited on the Misva of honoring parents, it might be suggested that for the same reason, no Beracha is recited on the Misva of Emuna, which is not limited in scope and requires us to always endeavor to do more.