R. Joseph B. Soloveitchik, The Lonely Man of Faith (2006 edition, pp. 49-50n):
The trouble with all rational demonstrations of the existence of God, with which the history of philosophy abounds, consists in their being exactly what they were meant to be by those who formulated them: abstract logical demonstrations divorced from the living primal experiences in which these demonstrations are rooted. For instance, the cosmic experiences was transformed into a cosmological proof, the ontic experience into an ontological proof, et cetera. Instead of stating that the most elementary existential awareness as a subjective "I exist" and an objective "the world around me exists" awareness is unattainable as long as the ultimate reality of God is not part of this awareness, the theologians engaged in formal postulating and deducing in an experiential vacuum. Because of this, they exposed themselves to Hume's and Kant's biting criticism that logical categories are applicable only within the limits of the human scientific experience.
Does the loving bride in the embrace of here beloved ask for proof that he is alive and real? Must the prayerful soul clinging in passionate love and ecstasy to her Beloved demonstrate the He exists? So asked Soren Kierkegaard sarcastically when told that Anselm of Canterbury, the father of the very abstract and complex ontological proof, spent many days in prayer and supplication that he be presented with rational evidence of the existence of God.
Maimonides' term לידע (Yesode ha-Torah, 1:1) transcends the bounds of the abstract logos and passes over into the realm of the boundless intimate and impassioned experience where postulate and deduction, discursive knowledge and intuitive thinking, conception and perception, subject and object, are one. Only in paragraph five, after the aboriginal experience of God had been established by him as a firm reality (in paragraph one), does he introduce the Aristotelian cosmological proof of the unmoved mover.