The First Principle: God's Existence and Our Reality

Full Summary

Rabbi Zweig begins his series on Maimonides' thirteen principles of faith by examining the fundamental question of what it means to 'believe' in God. He challenges the English understanding of belief as something less than knowledge, arguing that the first principle requires absolute knowledge, not mere belief. The first principle states that God is the creator and ruler of all things, upon whom all existence depends, while His existence is completely independent of everything else. The rabbi addresses several profound philosophical difficulties with this principle. First, he questions what relevance this seemingly abstract philosophical truth has for practical Jewish life. Second, he explores the meaning of 'belief' versus 'knowledge' - arguing that if we only 'believe' God exists (implying uncertainty), this creates an empty foundation for religious practice. Third, he examines Nachmanides' challenge to Maimonides: how can belief in God be a mitzvah (מצוה) when knowledge of God's existence must precede any divine commandment? Finally, he asks how belief in God can be an ongoing mitzvah if it's something we either know or don't know. Rabbi Zweig explains that recognizing God's existence has three fundamental values that transform human existence. First, it moves us from an egocentric to a theocentric worldview. Most people naturally see themselves as the center of the universe, interpreting everything through their personal lens. True knowledge of God's existence places Him at the center, fundamentally changing how we relate to others and the world around us. Second, belief in an absolute reality (God) gives us genuine existence and worth. Without God, humans are merely accidents of cosmic evolution with no absolute right to exist. This creates deep existential emptiness and the need to numb pain through various pleasures. However, deriving our existence from God - who has absolute reality - gives us absolute worth and the right to exist. This addresses the fundamental human need to know 'I am.' Third, absolute reality enables absolute truth and values. Without God, there are no absolute moral principles, making it impossible to teach meaningful values to children or maintain stable societies. With absolute reality comes absolute truth, providing the foundation for genuine ethics and meaning. The rabbi then redefines 'emunah (אמונה)' (faith/belief). Rather than meaning 'to believe,' emunah comes from 'amen' meaning 'true' - it means to certify, verify, and project truth through one's actions. Emunah is not just knowing God exists intellectually, but living in a way that certifies and projects this truth. This explains why Abraham's greatness lay not just in discovering God's existence, but in expressing this knowledge through acts of chesed (חסד) (kindness). Chesed is the ultimate verification of emunah because it emulates God's primary attribute - doing good for others. When we perform acts of kindness, we demonstrate that we truly understand God as the source of all existence who created the world to benefit others. This emulation creates the deepest possible connection to God and to our own divine reality. Rabbi Zweig concludes that emunah as constant awareness and projection of God's existence answers the philosophical difficulties. It's an ongoing mitzvah because it requires constant consciousness and certification through our actions. A person of true faith cannot be lonely because they are connected to ultimate reality and feel their own genuine existence. This connection produces profound happiness - the Rambam (רמב"ם) teaches that the greatest joy comes from emulating God through charity and kindness, which puts us in touch with our own divine reality and makes us truly fulfilled human beings.