json/Jewish Thought/Rishonim/HaEmunot veHaDeot/English/merged.json

{
    "title": "HaEmunot veHaDeot",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/HaEmunot_veHaDeot",
    "text": {
        "Introduction": [
            [
                "Yehuda Ben Shaul said, “The author opened his composition saying, ‘Blessed is Hashem, the God of Israel who is deserving of being considered the Clear Evident Truth, Who makes the existence of the souls of speaking creatures absolutely clear to them by which their senses find existence and know it in a correct fashion.  Therefore, corruptions disappear from them and doubts leave them, so that demonstrations become clear to them and proofs lucid. May he be lauded beyond all means of praise.’”"
            ],
            [
                "After having opened with praise and lauding for our God in a short expression [of such]; I will preface this book that I intend to author by making known the causes of doubts among men in their searches and the causes for their defection [in which] they search for the truth and [mistakenly think they] come to it ever gradually until it comes to be regarded as true according to their thoughts and views.  With God’s help I will lift them from such uncertainties in my mind so I may fully attain the means of serving him. This is as the pious one [David] asked, \"Open my eyes that I may perceive the wonders of your Torah.\" (Psalms 119:18) It is my will to formulate this introductory essay and the entire book in short rather than lengthy essays, in simple language and not difficult language, the basics of the proofs and their reasons and not their subdivisions. Through this the book will be easy to follow, painless to read, and simple to master and he who desires will come thereby to justice and truth. This is as the wise man [Solomon] said concerning the nearness of wisdom, \"Then will you understand righteousness, justice and upright behavior – every good course.\"(Proverbs 2:9)",
                "First I will make known the causes of doubts among people. I say that intellectual ideas are based on sensory perception. Doubt can only be cast upon sensory perception for one of two reasons: 1) The person searching is insufficiently acquainted with what he’s searching for or 2) because he’s easy on himself and doesn’t engage [in his quest] in-depth and with persistence. For instance, if a person is looking for Reuben he could be in doubt [as to whether he has the correct person] for one of two reasons: 1) He doesn’t know him so [Reuben] could be right in front of him and he doesn’t recognize him or he made a mistake and confused Reuben with a look-alike or 2) because he’s easy on himself and doesn’t search for him seriously and [searches] with laxity of heart. Because of this even intellectual things are not clear to him and doubt falls on them due to one of the aforementioned reasons. Either [corresponding to the first cause of insufficient knowledge] because our seeker of intellectual knowledge is unacquainted with the methods of proof and makes a proof a non-proof and a non-proof a proof. Alternatively, he knows the methods of attaining knowledge but he’s easy on himself and he rushes to judgement before completing his investigation. All the more so [will the person err] if both of these are combined in him. That is to say, if this person is unacquainted with intellectual investigation and despite this he still rushes to judgement. Such a person is far [from his goal or is in] despair [of reaching his goal.] The wise man [Nehemiah] said of the first class of individuals mentioned, \"all who know understand.\"(Nehemiah 10:29) Of the second class, however, [it is written], \"They neither know nor understand.\" (Psalms 82:5) This is even worse when a third factor is added to the above two, that is, the seeker doesn’t know what he’s seeking. Such a person is even further removed from [the truth of the] matter. Even if he chances upon truth or [somehow] discovers it he wouldn’t recognize it. He is like [a creditor] who is not expert in the art of weighing or the nature of a balance or weights [and doesn’t] even know how much his debtor owes him. Even if his debtor paid him in full, he wouldn’t know that he was paid what he was owed. If his debtor had paid him less than he owed he might think that it’s he who had swindled the debtor. Similar to the above mentioned case involving two litigants is this found even in a case involving one person weighing something who doesn’t understand weighing instruments and the quantity of what’s being weighed. He may furthermore be compared to someone who gets money for himself or someone else to sort without knowing how to sort [currency]. Due to this, he would often accept defective coins and reject valid [coins]. Something similar would happen even if he’s well-versed in doing the action but fails to perform his duty carefully. Scripture has itself likened the sorting of right words [from incorrect words] to the sorting of currency when it said, \"The tongue of a righteous man is tested silver, But the heart of the wicked is of little worth.\"(Proverbs 10:20) Those who have little knowledge of the art of sorting or who have little patience are presented as wicked because they do violence to the truth as is written, \"the heart of the wicked is worth little.\" (Ibid.) Those who sort [by contrast] are presented as righteous on account of their patience and knowledge as it says in the beginning [of the verse], \"Like tested silver is the speech of the righteous.\" The wise are only praised and doubts removed from them on account of their patient work in the field after becoming thoroughly acquainted with it. This is as the wise man [Job] said, \"Here I have waited out your speeches, I have given ear to your insights, While you probed the issues.\"(Job 32:11) [David,] the righteous one likewise said, \"Do not utterly take the truth away from my mouth.\" (Psalms 119:43)",
                "I came to discuss this matter due to what I observed vis a vis people concerning their beliefs and viewpoints. Among them are those who came to the truth, know it and rejoice in it. This is as the prophet [Jeremiah] says, \"Your words were found and I ate them; and your words caused much exultation and rejoicing in my heart.\" (Jeremiah 15:16) Among them are also those who came to the truth, but are in doubt about it and it is not made [definitely] true [in his self-perception] nor is he firm in [this belief.] About them does Scripture say, \"I wrote for him most of my Torah and they have become alien to them.\" (Hosea 8:12) Among them are also those for whom it is neither verified [to their satisfaction] nor are they [firm in their conviction] and such a person spews falsity thinking it to be the truth and clings to falsehood and abandons truth. On such a person is it written, \"He will not be trusted; He will be misled by falsehood, And falsehood will be his recompense.\" (Job 15:31) [Lastly,] there is among them he who accustoms himself to follow one of the schools of thought of his time and afterwards he rejects because of some [problem] he saw with it. He then follows another school of thought and rejects it due to what he perceives as some defect. He then, again, follows another system of thought and abandons it because of some defect he perceived in it. He will be constantly changing his mind his entire life. An analogy [for this person] is someone who wishes to go to a city and doesn’t know the way there. He walks a parasang and afterwards is lost on the way and he returns and, again, walks a parasang in a different direction. He is, again, lost on the way and returns and he does this [again] for a third and fourth time. Thus does Scripture say, \"The labor of a fool wearies him for he does not know the way to the city.\" (Ecclesiastes 10:15)",
                "When I stood and considered these roots and the evil resulting therefrom my heart was pained for my species, that of rational beings, and my soul was stirred for our people, the children of Israel. In my time I saw many rational beings who were believers whose faith was not pure and their convictions unclear. Additionally, many of the dissenters made themselves great on account of their loss and were glorified over the men of truth although they are the ones in error. I saw men who were drowning in the seas of doubts and overwhelmed by the waters of confusion and there was no diver to lift them up from their depths nor a swimmer to take them by his hands and carry them [to shore]. Inasmuch as my God has taught me some things by which I can assist them, I thought it was my duty to help them and to direct them [to the truth.] This is as the prophet said, \"The Lord God gave me a skilled tongue, To know how to speak timely words to the weary.\" (Isaiah 50:4) While I do admit briefly that my knowledge is incomplete, my achievements aren’t perfect, and I am not wiser than my contemporaries, yet according to my abilities and intellectual capacities – as the Prophet said \"not because my wisdom is greater than all living things [has this mystery been revealed to me...]\"(Daniel 2:30) - I do not despair that my God will grant me success and save me and grant me what he knows to be the purpose and intention of my quest and not according to my attainments and abilities. This is as the Saint [Davud] said, \"I know, my God, that you try the heart and desire uprightness.\" (1 Chronicles 29:17)",
                "I swear by God, the creator of all, all wise of heart who look into this book and see within it any error to fix or unclear word to fix it. Let him not restrain himself on account of the fact that this is not his book, or that I had anticipated him in explaining what is unclear to him [and he had yet to get up to the explanation]. This is because wise men care about wisdom and have mercy on [wisdom] similar to the mercy family members have for each other. This is as it is said, \"Say to wisdom, ‘You are my sister.’\" (Proverbs 10:4) This despite the fact that [even] fools are devoted to their foolishness and do not let it go as is said, \"He saves it and does not let it go.\" (Job 20:13)",
                "After this, I request that every seeker of knowledge who looks into this book, in the name of the Creator, may he be blessed, that he direct his heart and have in mind the same intention as I do (that is, unbiased study) and to desist from conjecture and confutation until he will have obtained benefit and gained profit by His power and might as He said, “I am the Lord your God, teaching you for your own benefit.” (Isaiah 48:17) If the wise man and student follow such a course in reading this book the belief of the believer will be strengthened and doubts will be removed from the doubter and he who believes because of tradition will believe out of in-depth study and understanding. The opponent will come to a halt and the righteous and upright will rejoice as is said, “The upright see it and rejoice; the mouth of all wrongdoers is stopped. The wise man will take note of these things; he will consider the steadfast love of the Lord.” (Psalms 107:42) Through this will men improve their inner lives and their prayer as well for they will be with God [when praying] having acquired a deterrent [against sin] and an urge to do what is right as the Saint said, “In my heart I treasure Your promise; therefore I do not sin against You.” (Psalms 119:11) Their beliefs will prevail in their affairs and their jealousy for this-worldly things will gradually diminish. They will all go before men of wisdom and not stray to anything else. There will be salvation, good and mercy for them as He said, “Turn to Me and gain success, All the ends of earth! For I am God, and there is none else.” (Isaiah 45:22) All this will happen when doubts are removed and corruptions dispelled and knowledge of God and his Torah will spread like water at the sea-shore as he [Habakuk] said, “For the earth shall be filled With awe for the glory of the Lord As water covers the sea.” (Habakkuk 2:14)"
            ],
            [
                "Perhaps someone might ask: \"What wisdom impelled the creator, may He be blessed, to place these confusions and doubts among the created creatures?\" We open here with the answer to this and we say that the fact they are created itself requires them to have doubts and uncertainties. That is to say, since for every action that they do they must complete it step by step [acquiring] knowledge would, without doubt, be like this since it too is an action. In the beginning they solely have what comes to them at first, [that is to say] that they start out jumbled and confused which by the power of the intellect they have they continually refine and gradually purify [the garbled knowledge] until the doubts depart from them and [they acquire the] pure form [of knowledge] without any admixture of doubts. Now, since every activity has phases if they cease working [on the activity] before its completion the activity would be unfinished. Take for instance: sowing, building, weaving or any other activity which will not be completed unless the person doing them is patient [to persist] until the end. Similarly [acquiring] knowledge requires that one start from the beginning and persist in [the study] part by part until the end. In the beginning the doubts based in imagination will be ten. In the second stage only nine will remain and at the third stage only eight will remain. Thus whenever a person investigates and looks into [these matters] doubts disappear from him until [the knowledge] is refined [and known without doubts and uncertainties] at the end. This is the person who seeks [the truth] and it remains with him without doubts or uncertainties. The explanation of this is a person who seeks a demonstrative proof on which to establish the truth. Now, a proof is a statement, a statement is a species of the genus of sounds, and sounds are of many types. When the seeker seeks to refine the object of his quest he first finds solely unintelligible and ambiguous noises and begins to classify them. He first removes the [noises produced by] 1) the smashing of bodies against each other, such as a stone falling on another stone, 2) the cleaving of certain physical things, 3) the sound of thunder and crashing and those like them. [He does this for] he knows that these species [of sounds] cannot possibly have any proof. He will then go to the second stage, [this time only considering the sounds] produced by living beings for these, he hopes, may have the proof. He then eliminates sounds from non-speaking creatures such as neighing, braying, lowing and the like for they contain no wisdom. [Thus] he comes to the third stage, that of the speech of mankind, [the speech of his] species [containing] all wisdom [to be found.] From this he eliminates natural sounds such as, \"Ah\" and such for these are of no use. At the fourth stage he comes upon men’s intelligible speech, that is to say those produced by the 22 letters [of the Hebrew alphabet], he then separates disparate letters from them because disparate letters yield nothing. It is essentially as if one were to say <i>Aleph, Bet, Gimmel, Dalet</i> each by themselves. He then comes to the fifth stage [that is] the combined letters which produce nouns when two, three or more of these letters are combined. From this he eliminates all nouns that are said by themselves such as when someone says: \"heaven\",\"star\",\"man\", since it is not in the nature of these nouns, when disparate, to say anything more than the objects they themselves indicate. At the sixth stage he’s dealing with connected speech, such as, \"shining star\", \"a person writes\"; and other combinations of two words or a word and a noun or more. This is the place where he might possibly find his object. From this he now removes all cases of two or more words that do not constitute a statement. At the seventh stage he now only has statements such as: \"the sun has already shone,\" \"the rain has fallen,” and the like. He knows that statements come in one of three forms: 1) necessary statements such as, “the fire is hot”, 2) impossible statements such as, “the fire is cold,” 3) possible statements such as, “Reuben is in Ashkenaz <sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Roughly Northern France/Germany </i> or Babylonia <sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Roughly Iraq </i>.” He then puts aside the necessary and impossible statements [since their truth is already known]. He then considers the possible statements and inquires as to whether they correspond to reality. He then continues on to the ninth stage and demonstrating – in a way that I’ll explain later – that [given certain necessary premises this too is] necessary, or that [since certain premises are impossible] this too is impossible. When only one possibility remains and all alternatives have been eliminated he has reached the tenth stage, which is now clear to him and lucid for him, he eliminates all the divisions he made as part of his inquiry from his heart that had caused his objections to be unclear and ambiguous before his investigation when he eliminated these divisions one by one. It is thus clear, that the investigator begins with [a bunch of] jumbled things from which he sifts nine out of the ten, then eight from the nine, and seven from the eight until all ambiguities are removed from him,  only the pure extract remaining. If he stops [his inquiry] at only the fourth, fifth or whatever step only the doubts that he has gotten about to removing at the step will leave him and he’ll be left with the doubts from the steps he didn’t complete. If he holds onto what he has learned there is hope that he’ll return [to the subject] and complete [his investigation of it.] If he doesn’t hold onto it he’ll have to start all over again. Because of this many people err and spurn wisdom. Some of them do so because they do not know the way [to wisdom] and some know and began their journey but did not complete it and they are among the lost ones as Scripture says, “A man who strays from the path of the intellect will rest in the company of ghosts.” (Proverbs 21:15)",
                "The Sages of Israel said regarding he who does not complete [his study] of matters of wisdom, “When the numbers of the disciples of Shamai and Hillel who did not serve scholars sufficiently increased dispute increased.” (Sanhedrin 88b) We learn from this that when the students had completed their learning there would not be disputes between them nor discord. Thus, let not the fool or decreer of falsehood ascribed his failings to the good God, may He be blessed. These doubts are [a result of] his foolishness, [a result of] his decreeing falsehood and [a result of] his laziness as we have explained. In fact, it is impossible that a single act at one moment should remove all doubts for that would violate the law of creatures and he is a created creature. [Furthermore,] he who does not ascribe his failure to himself desires that his creator give him knowledge free from all doubt, that it to say he’s asking him to make him a God similar to God himself! [This is because the only] one who can know [anything] without depending upon a cause is the Creator, may He be blessed. I will explain this later. As for created beings, it is impossible that they should have uncaused knowledge. That is, [they must know things] by analysis and detailed research which requires a certain amount of time as we have related. Thus, during all these times will they find themselves in a state of uncertainty as we have explained. Those who are praised are those who are patient until they have purified the silver of the dross as it is said, “The dross having been separated from the silver…” (Proverbs 25:4); or, until they have distilled the clear milk of the art and extracted its cream as it is said, “As milk under pressure produces butter, [And a nose under pressure produces blood, So patience under pressure produces strife.] (Proverbs 30:33); or, until their seed is fully grown and they harvest it as is said, “Sow righteousness for yourselves; Reap the fruits of goodness” (Hosea 10:12); or until the fruit of their trees has ripened and becomes food as is said, “It is a tree of life for those who grasp hold of her.” (Proverbs 3:18) "
            ],
            [
                "Now that we’ve finished explaining what we wished concerning confusions and doubts we must clarify what is a belief? We say that is a thing that comes to the heart with regard to the nature of what is apprehended. When the cream of investigation emerges the intellect accepts it, it is embraced and enters into [peoples’] hearts and when it is digested the person becomes a believer in [the notion] he has come to. He then deposits it for a future time or times as is said, “The wise store up knowledge.”(Proverbs 10:14) This is also as it is said, “Accept instruction from His mouth.” (Job 22:22)",
                "A belief can be of one of two sorts: true or false. A true belief is when a thing is known to be as it is; [that is], that many are many, few are few, white is white, black is black, what is extant exists and that which is non-existent does not exist. A false belief is knowing something to be the opposite of what it truly is; [such as thinking that] many are few, that few are many, that white is black, that black is white, that which exists is non-existent and that that which is non-existent is existent. The praiseworthy wise man is he who places the truth of things as his principle and guiding principle for his beliefs. [Additionally, a wise man] despite his wisdom only relies on what he should rely on and is cautious of what he needs to be cautious of. The disgusting fool is he who makes his belief his principle and thinks that the truth of things must be in accordance with his opinion; in his foolishness he trusts in what one must be cautious of and is cautious of what one should trust in. This is as the wise man [Solomon] said, “A wise man is diffident and shuns evil, But a dullard rushes in confidently.” (Proverbs 14:16)",
                "I must add to this last observation are those amazing people [I’ve seen], who despite being slaves think they have no master and are confident that anything they disbelieve in must not exist and what they believe in must exist. These individuals are sunk in the depths of stupidity and they have already reached the depths of perdition. If the truth is as they say, let a person who has no money think that his coffers and chests are full of money and see what good it does him. Or let him think that’s he 70 when he’s 40 and see what good it does him. Alternatively, let him think he’s satisfied when he’s hungry or that he’d hydrates when he’s thirsty or that clothed when he’s naked and then let us see [with our own] eyes what will happen. Also, let one of them who has a harmful enemy that that his enemy has already died and perished and that he needn’t fear from him. How quickly indeed would he come to the misfortune from which he failed to protect himself.  This is the absolute stupidity of those who think that since they don’t believe in their God they are released from his commandments, his prohibitions, his rewards and his punishments and other things like them. About those like them does Scripture say, “’Let us break the cords of their yoke, shake off their ropes from us!’[He who is enthroned in heaven laughs; the Lord mocks them.]” (Psalms 2:3-4) ",
                "Behold, these are some Hindus who have hardened themselves to bear fire although it burns them whenever they approach it. Some of those throwing off [the yoke] regarding youthful matters have grown accustomed to beatings by canes and whip though they are pained by them whenever they are struck by them. All the more so [does this apply] to those who embolden themselves regarding their creator in a similar fashion. They, along with their stupidity, will not escape from what [God’s] wisdom mandates for them. This is as the wise man [Job] said, “Wise of heart and mighty in power— Who ever challenged Him and came out whole?” (Job 9:4)"
            ],
            [
                "Now that we’ve concluded what we saw [fit] to add to our first statement we must speak about the bases of truth and that which gives certainty which are the source of all that is known and the well [from which] all that is known [emerges.] Speaking about this is proper given the topic of this book. We say there are three bases of knowledge: 1) observation, 2) intellectual knowledge [that is not known from strict logical necessity], 3) knowledge based on logical necessity. Having mentioned the bases of knowledge we will now proceed to explain each of these bases of knowledge.",
                "We say that observation is what a person perceives via his five senses; sight, hearing, smell, touch or taste. Intellectual knowledge [not inferred from logical necessity] is what springs to mind [intuitively], such as the goodness of truth and the disgusting nature of lies. Necessary knowledge  is what a person must infer if he is to believe his intellect or his senses. Since it is not sensible to cast aside one of them he is coerced to believe in the thing [in question. An example of this] is how we’re forced to concede the existence of the human soul (despite not seeing it) so as to avoid denying its manifest activities. [Likewise we are forced to concede] that the soul has an intellect (despite not seeing it) so as to avoid denying its manifest activities. However, we find some people who do not believe in one of these three bases. A few of them deny the first basis and I will mention them in the first essay in this book and respond to their claims. Due to their denial of the first [basis] they [inherently] deny the second and third [bases] because they are established on [the first basis.] Many more, however concede the first basis but deny the second and third. I will later mention their words in more detail in the first essay and respond to them. More than both [aforementioned groups] combined though are those who accept the first two bases and deny the last. The cause of their differences in terms of rating [each of these forms of knowledge] is due to the fact that the second basis is more obscure than the first and the third, in turn, even more obscure than the second. Additionally, it is easier to deny what is hidden that what is clearly visible. There are people who deny [the third basis] inconsistently [sometimes rejecting its validity and sometimes recognizing it]. Each one of them does not share the opinion of his fellow and each affirms what his opponent negates and he argues that he was forced to hold this opinion out of logical necessity. For instance, you have people who affirm that all things are unmoving and who deny [the reality of] movement. Another affirms that all things are moving and denies [the reality of] rest. Each establishes doubts and uncertainties with his fellow’s proof. We, however, the congregation of monotheists believe in all three of these bases of knowledge and we add a fourth basis which emerges from the prior three bases. This is authentic tradition for it is established based on sensory knowledge and intuition. [We thus believe in what] it obligates as I will explain in the third essay of this book.",
                "I say that this form of knowledge, that is authentic tradition and the prophetic books, establishes the truth of the other 3 bases for us. [We know it affirms the validity of the senses from the fact that] it counts the senses which are distant from [the capacity] of idols and lists all five senses and adds two additional things. [This is] as it is written, \"they have a mouth but speak not, they have eyes but see not.\" (Psalms 115:5) The five are the senses themselves and of the two things added; one of which is motion as it is said, \"they have feet but walk not.\" Through this [faculty] heaviness and lightness are known. For instance, a person may be prevented from moving due to his weight which he wouldn’t be were he lighter. For this reason did people wish to add a seperate sense to account for [our awareness of] heaviness and lightness asking where we could get such knowledge from [if it were not its own sense.] We say [that] it is accounted for by motion. The other is speech as it is said, \"they cannot make a sound in their throats.\" (Psalms 115:7) This obviously includes all individual nouns, word-combinations, premises or proofs as we have explained. Likewise do [authentic tradition and the prophetic books] affirm the [relaibility] of intuition for it commands us to speak the truth and cautions us against lies. This is as it says, \"My mouth utters truth; [Wickedness is abhorrent to my lips.] All my words are just, [None of them perverse or crooked.] \" (Proverbs 8:7-8) After this it establishes the truth of necessary knowledge for us, that is that whatever leads us to reject non-necessary rational knowledge or the senses is false. The invalidity of what goes against the senses is established when Scripture says, \"You who tear yourself to pieces in anger— Will the earth be abandoned for your sake? Will rocks be dislodged from their place?\"(Job 18:4) The invalidity of a theory that goes against [non-necessary] rational knowledge concerning [the] falseness and truth [of propositions] is [shown by] what is said, \"Surely no one can confute me, [Or prove that I am wrong].\" (Job 24:25). After this it makes known to us that all knowledge is founded on what is known via the senses as we have previously explained and are supported and emerge from them. This is as it is said, \"Listen, O wise men, to my words; You who have knowledge, give ear to me. For the ear tests arguments As the palate tastes food.\" (Job 34:2-3) After this it informs us of the reliability of trustworthy reports. This is as it is said, \"I will hold forth; listen to me [What I have seen, I will declare— ] That which wise men have transmitted from their fathers,And have not withheld, To whom alone the land was given,[No stranger passing among them: The wicked man writhes in torment all his days; Few years are reserved for the ruthless.] \" (Job 15:17-20) There are conditions for these as we have explained in the exposition of the verses in their respective places. Now that we have explained these bases of knowledge we must explain their evidentiary uses. We say that vis a vis sensory knowledge, that is what is perceived correctly via the senses, due to the connection existing between us and the object it is fitting that it is known to us without doubt. This, [of course], is only provided we can detect illusions and not be misled by them like those people who look into a mirror and think the mirror image is what’s actually there though this is [just an illusion] produced by the nature of refined bodies to reflect the outline of what is facing them. Nor [do we maintain the opinion of] those who regard the figure which appears reversed in the water as being actually extant at that time since this is just a result of the depth of the water being greater than the length of the person. As long as we are viligant of this and stuff like it we will come to true sensory knowledge and not be led astray by illusion. This is as Scripture says, \"Next morning, when they rose, the sun was shining over the water, and from the distance the water appeared to the Moabites as red as blood.\" (1 Kings 3:22) [Non-necessary] rational knowledge is what arises in our mind when it is free from defects and this is doubtlessly to be regarded as true knowledge. This too, assuming we know how to investigate and after which we investigate to the end and guard ourselves from imaginings and dreams. There are people who affirm the truth of the forms people see [in dreams.] They obligate themselves [to maintain this view] so as not to contradict what is manifest. They however are unmindful that it may be partly due to the previous’s day affairs being in mind. About this does Scripture say, \"dreams come with much brooding.\" (Ecclesiastes 5:2) Some are the result of food whether it is hot, cold, much, or little. About this does Scripture say, \"Like one who is hungry And dreams he is eating,[But wakes to find himself empty;] And like one who is thirsty And dreams he is drinking, [But wakes to find himself faint And utterly parched.]\"  (Isaiah 29:8) Some may be due to the humors being out of proportion and the heat and moisture [that comes into existence due to this] produces [unneeded] sadness and worry. This is as the sickened pained one [Job] said, \"When I think, ‘my bed will comfort me, My couch will share my sorrow,’ You frighten me with dreams, And terrify me with visions, [Till I prefer strangulation, Death, to my wasted frame.] (Job 7:15-17)  However within dreams is mixed some heavenly hint by way of allusion and illusion as it is said, \"In thought-filled visions of the night, [When deep sleep falls on men, Fear and trembling came upon me, Causing all my bones to quake with fright. ] (Job 4:13-14) With regards to necessary knowledge, whenever our senses sense something we are obligated to believe [the necessary things it requires] whether they be few or many [things] for we could not sense what we are sensing without them. Now, these [propositions] may be one, two, three, four or even more. Whatever number they are is irrelevant since it’s impossible to negate the sense percept the necessary knowledge cannot be negated either.",
                "An example of this is how when we see smoke we infer the existence of a fire from the smoke since [the smoke] could not exist without the fire. Likewise, when we hear a human voice from behind a curtain or a wall we must believe in [the person’s] existence because a human voice could only come from a person being present [there.] Another example we could add is when we see food enter the belly of a living thing and the refuse emerges from it. If we do not believe four [operations were done] we could not explain what we sensed via our senses. [These operations are:] 1) A force that draws the food inside [to the belly], 2) A force that holds it until it has been digested, 3) A force that furthers its digestion, 4) A force that moves the refuse to the outside. Since sensory data could not be explained without inferring these four [operations] we must believe these four operations occured. Perhaps we could not fully believe [in what we observe] until we invent a new science that verifies it for us. We might, in fact, perhaps require multiple sciences. Once it is clear that [the validity of the sensory data] requires upholding [all of these sciences] we must consider them all true so as to upheld sensory data. For instance, we see the moon shining upon the earth and it [rises] at different times of the day and night. It does so by following either a long route or a short route. When it follows the short route it comes to one of the 28 stations we have distinguished and assigned names to or it takes more time [going on the longer route] and passes [the stations by.] We see that it sometimes moves to the south and sometimes to the north [of the sphere of the constellations] and we know from this that if it had one [set] route it’s speed and extent [of it’s course] would be unchanging. Our observation of its changes obligates us to believe that it has many movements and these many movements can only be explained by positing multiple bodies since one body cannot have two different movements at the same time, let alone three or four. Also, when multiple bodies which are of the same form collide their speed will either diminish or increase. This is only known to us via the science called <i>handasa</i> (geometry.) This shows us how one figure enters the other. We must first master plane geometry. After having acquired knowledge of the basic forms, that is, points and lines we proceed to study [the properties of] plane figures, triangles, squares, circles, the concentric, the tangent and the secant until we get to know the properties of the intercepting [spherical] figure and which of its segments are tenable and which must be disregarded. This enables us to know that the heavenly bodies are spherical or circular and that some are concentric with each other. Through the completion of the study of these sciences it is made clear to us that the moon’s course consists of four different motions and we must believe in truth of these sciences since our belief in the variation of the moon’s course by natural law can only be upheld via affirming them. Since we have previously explained how knowledge can be necessary, we must make note of how it can be guarded from defect, this is because most disputes among humanity and the variations of their pieces of evidence are about it or due to it. We say that when someone says, “I believe this so as not to negate sensory data,” we must look into whether the sensory data may be affirmed without positing what he believes. If [sensory data can be affirmed] in such a manner [that doesn’t admit what he believes] his belief is to be disregarded. For instance, you have some who believe, due to the whiteness they observe within it, that the milky way was formerly circled by the sphere of the sun. When we test their words we find that there’s another possibility. This [whiteness] may be an ascending mist or a permanent particle of fire or small stars gathered together or something else. Hence what they say is disregarded. If someone says, “I believe in such so not to disregard reason,” we must investigate whether the intellect truly requires an affirmation of his belief. If [it does not] his belief is to be disregarded. For instance, some maintain there must another earth besides ours. Their proof of this is that thereby the fire would be located in the center and any important thing is in the center. However, this [distinction] is already afforded to man who dwells on the planet that’s in the middle of everything and thus the [argument by which] they obligated themselves [to affirm this belief] is nullified. Suppose someone were to say, “I believe x is true due to sensory data.”  However, this theory would contradict other sensory data we must affirm the more important of the two senses. For instance, you have those who affirm that all things were created from water because animals originate from the humid element. They disregard, however, water’s tendency to percolate and overflow and it is thus impossible that is it the origin of all things for it does not stand up by itself. When we come bring a proof and two such [contradictory phenomena] are observed the greater one of them is the one deserving to be considered a proof. Suppose someone were to say, “I believe this to be true due to sensory data,” but one part of his theory contradicts another part of his theory. In that case his theory is false. For instance, there are those who say that the good is what gives us pleasure because that is what makes sense to the,. They do not remember however that the killing of them would give pleasure to their enemies just as the killing of their enemies would please them. Thus the same thing would be simultaneously good and bad which is [an impossible] contradiction.",
                "Someone might also say, \"I believe x for reason y,\" but upon investigating that reason we find it obligates belief in something other than the proponent’s belief. That reason is then to be disregarded. For example, proponents of the theory of eternity declare, \"We believe that all things are eternal because we do not believe in anything save that which our senses perceive.\" However, since they only believe in what their senses perceive they are prevented from affirming that all things are eternal because it’s impossible to have sensed what exists eternally in its prime. Likewise, if someone says, \"I reject x for y reason,\" and you find that he caused greater difficulties for himself [via this theory of his] than what he fled from. An example of this is how some monotheists fled from saying that [God] is incapable of bringing back yesterday. They thereby came to something even worse, ascribing absurdity [to God]. I will explain this further in the first treatise.",
                "Now, we, when we seek logically necessary knowledge must guard it from the five things that detract from it. We must: 1) That there is no other way of upholding sensory data, nor 2) any other means of upholding what is apprehended by reason. Additionally, it must 3) not contradict any other known fact, 4) nor contradict itself let alone 5) be an even worse theory that [the theory] one fled from. All this is in addition to 6) the regular steps taken to guard the senses and intellect [from error] that we mentioned. We have seven things if one adds patience to complete one’s investigation to the point where he comes upon the truth. Should someone come to bring us a proof regarding a logically necessary matter we would test it with these seven things. If upon being rubbed by touchstone and weighed by a scale it comes out to be true we will accept it. Similarly with matters regarding authentic tradition, that is, the prophetic books, this, however, is not the place to explain all the properties of these [books] and I already explained this at some length in the introduction to my commentary on the Torah."
            ],
            [
                "Now someone might ask how we can permit ourself to speculate about the known things and their particulars until we believe them and think of them in a manner similar to what we explained with reference to geometry [that is, as uncontestable truths.] Do not the people furthermore distance themselves from this labor to the point that they say that investigation into this brings to unbelief and leads to heresy? We say that only the ignoramuses among them hold this just as the ignoramuses of this city claim that anyone who goes to India will become rich. Likewise, the ignoramuses of our city say that something similar to a crocodile swallows the moon and [thereby causes it] to be come eclipsed. Similarly, some of the Arab ignoramuses think that anyone who does not have his camel slaughtered on his grave will be brought to the day of judgment by his legs. There are many such things which it is fitting to laugh at. If someone will say,  \"Lo! The Sages of Israel have warned us about this and especially regarding speculation about the beginning of time and place as they said, ‘It would’ve been better had one who inquires into four things never come into the world. These four things are: 1) what is above, 2) what is below, 3) what was before [creation], 4) what will be after [the end of creation.]’\" We would say, and God help us in this, that is impossible that they prohibited our engaging in genuine speculation and, indeed, our fashioner himself has enjoined it upon us via true tradition [that is, in the prophetic books.] This is as He [God] said [to Isaiah], \"Do you now know? Have you not heard? Have you not been informed from the beginning? Do you not understand the earth’s foundations?\" (Isaiah 40:21) Furthermore, some of the saints said to each other, \"Let us choose for ourselves what is right so we may know among ourselves what is good.\" (Job 34:4) Furthermore, these five people, namely Job and his friends, have many similar such statements. What [the Sages] enjoined one from doing was laying aside the books of the prophets and accept any notion that might come to an individual’s mind about the beginning of time and place. Someone who investigates in this manner may find the truth or may err. Until he finds [the truth] he would be without [a] religion. If he, perchance, stumbles upon [the truths of] religion and has it in hand he is not secure from [the possibility of] losing [this knowledge] for a doubt that occurs to him may cause him to lose his [newly acquired] faith. We all agree that one who does this is a sinner if he be a man of speculation.We, the congregation of the children of Israel, investigate and speculate in a way different than this which I will soon mention and elaborate upon with the help of God.",
                "Know - may God direct he who reads this book upright- that we investigate matters of our Torah with two purposes: 1) So the mere intellectual knowledge we know from the prophets should be made clear to us in a tangible way, 2) To refute anyone who contests the teachings of the Torah. That is, our God, may He be blessed, has obligated us with regards to all we need regarding the Torah[‘s religious obligations] via the prophets. First though, he verified their prophecy by means of signs and wonders. Then, he commanded us to believe these [words of the prophet] and to guard them. He also made known to us that when we inquire and investigate we can find out the whole truth [from investigation alone in addition to knowing it via the] prophets. He has also assured us of the impossibility of the unbelievers having a [valid] argument against our Torah or the skeptics a proof against our faith. [All this is to be found] in [God’s] statement in which he told us that all things had a beginning, that he is the creator who started [their causal chains] and that he is one with no partner. This is as he said, \"Thus says Hashem the King of Israel and its redeemer, Hashem of Hosts, I am the first and the last and besides me there is no God.\" (Isaiah 44:6) He after this tells us what he has commanded us to do or forbidden to us and tells us that he always has been and always will be. This is as he said (Ibid. 7) , \"Who like me can proclaim? Let him declare it and match me this way. Let him tell the future of an ancient people, Let him relate events yet to occur.\" Additionally, he removed our fear of those who disagree with us for it is unsensible to assume they should prevail in argument or that they should show us a logically necessary argument [against our faith]. This is as [God] said, \"Do not be frightened or fearful. Did I not tell you from that time [long ago] and relate it. You are my witnesses. Is there any God besides me? [Indeed], there is no rock, I know of none.\" When he said, \"do not be afraid\" he means this with reference to your opponent’s numbers, power and traits as he said elsewhere, \"You have feared daily all day because of the oppressor.\" (Isaiah 51:13) When he said <i>v’al tirhu</i> (do not be fearful) [the meaning of this] is equivalent to <i>v’al tir’oo</i> for by means of substition a heh may be substituted for an aleph. He means from these words [that we need not fear] the [opponent’s] claims [taken by themselves] as He said elsewhere, \"from them do not fear and do not be afraid of their words.\" (Ezekiel 2:6) He also said, \"He who feared the word of Hashem.\" (Exodus 9:20). As for His statement, \"Did I not tell you from that time?\"; he means the traditions concerning what is to come. [As for] \"relate it\", by this he means the traditions about that which has already happened as He said, \"The first things have come and I am now relating new things.\" (Isaiah 42:9) When he said, \"You are my witnesses,\" this relates to what the people saw through the wonderous signs and great wonders. These were of many sorts from the coming of the ten plagues upon Egypt to the splitting of the Sea to the revelation at Mount Sinai. As I see it it, the sign of the Manna was the most wonderous sign of them all, for an enduring thing is more amazing than a temporary one. Indeed, no scheme will come to mind [naturally] by which to sustain a people numbering something close to thousands of thousands for forty years in the desert with nothing but created food that the Creator made for them from the air. Were there any means to produce even a part of such a scheme the philosophers of old would have been the first to take advantage of it and would thereby have provided for their disciples and teach them wisdom and allowed them to have no need to work or to request help from others. Now, the masses of the children of Israel would not have agreed on this [were it not true]. Such [proof], then is sufficient for an authentic tradition. Besides, when they would have told their kids, \"We were in the desert for fourty years eating the manna,\" when this statement had no basis in fact their children would’ve said to them: \"You are lying to us. You, mister, is this not your field? You, mister, is this not your garden? Have you not always dervied your subsistence from these?\" Thus, the children would not have accepted it at all. When he said, \"Is there a God beside me?\" he meant [something like,] \"If you happen to be afraid that some of the things I told you that have already happened or that I have told you will happen are untrue,[your worry may be justified were] if creation were effected by a creator besides I. Perhaps in that case I would not know what he had did. Since I am One my knowledge includes all that I have done and all that I will do.\" Regarding his statement, \"there is no rock that I do not know,\" subsumed under it are the greatest of men and their sages for the term \"rock\" is applied to great men as in, \"Look to the rock you were hewn from and the hole of the put from which you were dug out. Look to Abraham your father and to Sarah who bore you. (Isaiah 51:1-2) Additionally, [it also says], \"Thou hast also turned back the edge of his sword, and hast not made him to stand in the battle.\"(Psalms 89:43) Therefore what is meant [by the original verse is that] \"there are no sages or great men who I did not know about [that will have a successful argument] and it is therefore impossible that there should be a [successful] argument against you regarding your Torah nor a crack in your faith because my knowledge includes everything and I have made it known to you.\"",
                "It is then that in this way – may God have mercy upon you – that we investigate and speculate so what our God has informed us about is known to us by rational knowledge and necessity. While we’re on this topic we should ask a related question which goes something like the following: \"If the truths of the Torah could be established via speculation and proper inquiry as God has informed us why did he make [religious] knowledge known to us via prophecy and awesome wonders and signs to establish them as opposed to intellectual proofs?\" I will now give – with the help of God – a complete answer to this question. We say [God acted in this way] because He knew in His wisdom that those engaged in speculation would not complete [their work] until after a certain amount of time and if he had removed from us knowledge of the Torah’s truths [by means other than such speculative demonstration] they would be without knowledge of the Torah’s truths until they completed their work so we could employ the conclusions. Some people may never have completed their work due to some deficiency of theirs, some error in their reasoning or because doubts rule over the individual and confuse him. God protected us from all these burdens quickly by sending us his messengers and telling us via these messages [religious truths] and he gaves signs for them and wonders that do not admit an admixture of doubt such that they could not possibly be rejected. This is as He [God] said, \"You see that I spoke with you from Heaven.\" (Exodus 20:22) He, furthermore, spoke with his prophet before us and thus established an obligations to always believe in [the prophet.] This is as He [God] said, \"So the people shall hear when I speak to you and they believe in you forever.\"(Exodus 19:19) Thus we were obligated to immediately accept the Torah and all that’s included in it for it had been substantiated by the senses. It is also obligatory for anyone to whom its related to to also accept it because of the proof of authentic tradition as I will explain later. He commanded us to investigate patiently until this was also borne out by speculation. Thus, we must persevere until the arguments become convincing to us and we’ve obligated ourselves [by these proofs] to believe in [God’s] Torah on account of what our eyes saw and our ears heard. Thus, even if such investigation takes a long time to complete one needn’t worry and he who is delayed for whatever reason is not left without religion. Furthermore, women, children and people who don’t know how to speculate can have full religious [belief] and come close to it for all men are equal in the sensory sciences. <sup class=\"footnote-marker\">3</sup><i class=\"footnote\">i.e everyone’s sensory capacities are equal since everyone can see, hear etc.</i> Praised then be the All-wise Director [for creating things in this way.] Thus you find the children and women included along with the fathers when the signs and wonders are mentioned.",
                "Next I say regarding this, that one might compare this to one who has a total of 1,000 drachmas weighs out 20 for each of five men, 16 and 2/3rds for six people, 14 and 2/7th for seven people,12 and a half for eight people and 11 1/9th for nine people and wishes to quickly check how much money is left. He says that 500 drachmas remains and establishes his proof based on the weight of the money and when they speedily weighed the money and they find it weighs 500 they must believe what the person told them. They then can patiently know it via calculation, each one according to his capacity and understanding, [irrespective] of whatever obstacles he may encounter [he can then know the truth.] Another analogy would be with regard to how a person establishes certain symptoms to diagnose a specific illness quickly until the diagnostician can complete his investigation [as to the exact illness.] It is fitting for us furthermore to believe that even before that divine instruction was known from the Creator to man before the children of Israel with signs and awesome wonders. Whoever saw it would be convinced by means of what he saw. He whom it was told to has reason to be convinced because of what he has heard. Thus the Torah says about one of these [people], \"For I have known him so he should command etc.\" (Genesis 18:19)"
            ],
            [
                "I should add to this a list of what are, in my view, the causes of disbelief, [falling into] lies and a spirit [of resistance to] the truths of the miracles and speculation concerning religious belief. I see eight of these often. [These eight are:] 1) the natural burdensomeness of effort for humans. Meaning, that when they see a certain thing that ought to be held and supported by proofs and used in religious life he flees from it and fears it. Thus, you see many people saying: “The truth is burdensome.” Some of them say: “The truth is bitter.” They desire choice and thus flee from [truth]. Concerning them does Scripture say, “Get you far from the Lord: to us is this land given in possession.”(Ezekiel 11:15) These fools do not understand that if they obeyed their instinct [of laziness, consistently] fleeing from effort and toil they would starve by failing to cultivate [the soil] or build [homes.] 2) The stupidity of many of them. They speak foolishly, are lazy in their hearts and say without thinking, “There is nothing there.” They also reflect on this inwardly. Of these people does Scripture say, “For now they say, We have no King, because we did not fear the Lord; what then will the King do to us?”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">While the king in the verse isn’t God the term has been capitalized because the translator believes that Rabbi Saadia is poetically applying the verse in this way.</i>(Hosea 10:3) They do not consider that if they spoke even a bit of this sort of foolishness in reference to a human ruler they’d die and disappear [all the more so with reference to God]. 3) Man’s instinct to fulfill his desires in terms of, [for instance:] food, feasting, sex and property. He rushes to [fulfill his desires] without thinking. Of these does Scripture say, “The despicable person says in his heart, ‘There is no God’.” This person does not consider that if he did this when he was ill or even when he was well eating whatever he desires and having sex with whoever he found he would die and perish. 4) An aversion to inquiry and an inability to listen attentively or engage in sustained thought. Thus he is content and says, “I already looked into it and I only got this out of it.” Of them does Scripture say, “The <i>remiyah</i> does not roast his catch: [but the industrious man arrives at precious wealth.]” (Proverbs 12:27) The meaning of <i>remiyah</i> is “one without ambition.” He does not get to what he desires. They don’t realize that if they acted in this way with regards to their desires they’d never fulfill them. 5) People’s brazenness and pride which causes them to not concede there is any wisdom hidden from them nor any science that stands before him [that he has yet to master]. Of these does Scripture say, “The wicked, through the pride of his countenance thinks, He will not seek out: [all his thoughts are, God is not].” (Psalms 10:4) This type of individual does not understand that this argument would not help in fashioning a signet ring or writing a letter of the alphabet. 6) Something someone heard in the name of one of the dissenters which touched his heart and worried him and he is thus stuck in worry his entire life. Thus is it said, “The words of a grumbler are like blows, and they go down into the innermost parts of the body.” (Proverbs 18:8) This individual doesn’t consider that if he doesn’t protect himself from cold and heat he will die [likewise one must guard oneself intellectually against heresy.] 7) A weak proof he heard from one of the monotheists and he thinks, therefore, that all of them are like this. He thus laughs at them and mocks them. He does not consider that the fact that a seller of precious linens can’t describe them does not diminish the linens themselves. 8) Someone for whom hatred exists between him and certain monotheists and this causes him to, [in addition to just hating them, also] hating their God. Of them is it said, “My zeal consumes me, because my enemies have forgotten Thy words.” (Psalms 119:139) This fool does not consider that his enemy could not possibly bring upon him what he has brought upon himself for his enemy does not have the power to eternally cause him perpetual, painful torment. There may, however, exist an individual whose error is due to certain Bible verses in which he saw something that should be kept far away from or who has an unanswered prayer to his God. Or he may [disbelieve out of] seeing that evildoers are not punished or who is perplexed by the continued rule of the disbelievers. Or he saw how death collects all life or he does not understand the notions of divine unity, the soul or reward and punishment. For these and other people [I tell them] that I will explain these [things] in the respective chapters of the relevant treatises. I will speak about them according to my ability. I hope that I will [positively] affect the hopes of those who venture into these subjects, God willing."
            ],
            [
                "Since our discussion has reached this point I see it fitting to make mention of the point of the book and the number of its treatises. After this I will elaborate each subject. I will begin with what is known on the subject from the words of the prophets. After this, I will bring intellectual proofs [of these things] as I explained earlier. The number of treatises in this book are 10:",
                "1) That the world and everything in it is created.",
                "2) That the Creator is one.",
                "3) Concerning commandments and prohibitions.",
                "4) Concerning worship of God and rebellion against him.",
                "5) Concerning merit and demerit.",
                "6) Concerning the soul, death and what happens afterwards.",
                "7) Concerning the resurrection of the dead.",
                "8) Concerning the redemption of the children of Israel.",
                "9) Concerning retribution and punishment.",
                "10) Concerning what it is good for a person to do in his life.",
                "I will begin each treatise with what God has informed us about it and whatever support it has within reason. I will then make mention of those who stray from it and their arguments as they have been reached me. I will mention the thesis as well as the responses to it and will then conclude with proofs from prophecy concerning the matter addressed by the treatise. I ask of God that he guide me, and all those who look into [this book] in the correct path and bring me to my desire for Him and his saints for he is listening and ever-near.",
                "Thus ends the introduction."
            ]
        ],
        "[Treatise I] The Creation of the World": {
            "Introduction": [
                "<b>While all are renewed :</b> ",
                "Judah ben Saul said, the author of this book says in the introduction to this article that every argument in it requires something that the eye has not seen, and the senses have not grasped. Yet, he endeavors to establish it through the presentation of evidence from the abstract. The main thing sought after is extremely subtle. Not that the senses did not grasp it, but he endeavors to comprehend it through thought. And since the sought-after matter is such, the seeker's intention was that it should be found as we find it, in the form that he sought to find it, it is not proper to reject it and not to endeavor to find it in another form. The knowledge of how things were before us is a matter that no one has seen, but we all aim to reach it when all of us arrive at something distant and profound beyond our senses. As the wise one said (Ecclesiastes 7:24), \"What has been is far off, and deep, very deep; who can find it out?\" When it became clear to us that things originated not from a substance, and our senses did not come across anything like that, it is not fitting for us to distance ourselves from it hastily and to say how we can acknowledge something we did not see like it. However, let our understanding rest on it, and let us rejoice in it, now that we have come to what we sought. I found it necessary to precede this introduction, so that the reader of this book will not hope that we have found something from nothing at first sight. I stated that if this were possible, there would be no need for evidence, nor investigation, nor extracting one thing from another. Furthermore, we and the rest of humankind are equal in its existence, and we do not differ in matters relevant to it. However, we needed investigation to reveal it to us and for evidence to clarify it for us, because it was neither seen nor conceived. Not only did we agree with ourselves on acknowledging something we did not see like it at first, but all the explorers and those who bring evidence agreed with themselves on such a matter. For the pioneers strive to establish something that has no beginning and no end, and their senses did not fall on something they felt and grasped that has no beginning and no end. Yet, they strive to grasp it through their intellect. And the people of the other two schools strive to establish the two opposites separated from each other, mixed together, and the world came into being. They did not see two opposites separated from each other, nor how they mixed and blended together. However, they strive to bring evidence for this through the path of reason. The people of the original material strive to establish the primordial matter, something without heat or cold, neither moistness nor dryness, reversed by force from the forces, and in it were these four elements. They did not grasp anything without one of these four, nor how it could reverse and renew these four. Yet, their intention is to prove it through the intellectual path, and so do all other opinions, as I am about to explain. And since this is the case, everyone has already agreed with himself on acknowledging something that was not seen like it at first sight. And you, the seeker, may the Almighty have mercy on you, when you come across something like this from our discourse, which is something that is not a thing, do not rush to distance yourself from it, for you have sought something similar to it in your quest. But listen and contemplate, for your evidence is stronger than their evidence, and you have arguments to respond to anyone who disputes with you, and signs and miracles in your favor. Strengthen these three things in every chapter of this book, and they are that your vision is stronger, that you have responses to those who dispute with you, and that you have signs from the advantage."
            ],
            "": [
                [
                    "And as I explained this introduction, I say, for our blessed God has informed us that all things are renewed, and He renews them not from a thing, as it is said (Genesis 1:1), \"In the beginning God created,\" and also, \"I, the Lord, make all things, stretching out the heavens by Myself.\" (Isaiah 44:24)  This truth, we have received through signs and miracles. Afterward, I examined this matter, asking whether it is affirmed through investigation as it is affirmed through prophecy? And I found it to be so from various perspectives. I will briefly summarize four evidences:",
                    "<b>The First</b> of them, from the aspect of purpose, is that the heavens and the earth, once it became clear that they have a purpose, with the earth being in the middle and the heavens surrounding it, it is necessary for them to have a purpose. For it is impossible for a thing to have no purpose in rain, which serves a purpose, and this notion is refuted by well-known facts. Once I clarified this evidence to myself, I meticulously examined it, not rushing to deduce a statement until I clarified it. I pondered, \"Perhaps the earth has no purpose in terms of length, width, and depth?\" Afterward, I thought, \"Even if that were so, the sun would not circle it until it completes its rotation once a day and night, rising from the place it rose and coming to the place it came. The same applies to the moon and other stars.\" Then, I asked, \"Perhaps water has no purpose?\" And I said, \"How can that be when they all move continuously and orbit around the earth constantly, for it is not possible to think that only the closest celestial sphere to us is the one that rotates, and the rest are larger than the one that rotates, as we are only able to perceive the one that rotates, and we cannot perceive anything beyond it, especially that we believe it to be the heavens and we say that it rotates. Afterward, I examined and said, \"Perhaps there are many lands and many heavens, each encompassing a separate earth, and they are eternal worlds with a purpose of their own.\" But I saw that this is precluded by nature because it is impossible for dust to be above fire in nature, nor air beneath water in nature, for fire and air are both light, and dust and water are both heavy. I realized that if there were a solid mass of dust outside this earth, air and fire would bubble up until it reached the dust of this earth. Similarly, if there were a reservoir of water outside these waters, air and fire would bubble up until they reached those waters. And I found the perfect solution, that there are no heavens other than these, and no earth other than this one. As for these heavens, they have a purpose, and this earth has a purpose, and just as their rains have a limit, so does their power have a limit that reaches an end and stops there. It is impossible for them to stand after that power is exhausted, and they will not find anything before their existence. I found that the Scripture testified about them explicitly, saying (Deuteronomy 13:8), \"From one end of the earth to the other end of the earth, and from one end of the heavens to the other end of the heavens.\" And it testified that the sun will orbit the earth, and it will return every day: \"The sun rises, and the sun sets\" (Ecclesiastes 1:5).",
                    "<b>The Second</b> piece of evidence is from the collection of parts and the composition of chapters, and it is that I observed the rain being composed of connected parts and the chapters being intricate, and in them, a sign of the act of creation and innovation was evident to me. Afterward, I thought, \"Perhaps these chapters and connections are only in the small rains,\" meaning the sensory and vegetative rains. I narrowed down my thought to the earth, and behold, it is indeed so, for it consists of dust, stones, sand, and similar particles gathered together. I ascended to the heavens and observed many categories of celestial bodies, some of them within others. Among them are categories of luminous bodies called stars, varying in size, some large and some small, some with abundant light and some with little light, all composed within those celestial spheres. As the grouping, connecting, and composition became clear to me, which are innovations in the rain of the heavens and others, I affirmed through this evidence that the heavens and all that is in them are renewed. I found the scriptural statement saying that the dispersion of the parts of living beings and their composition indicates their renewal, as it says (Psalm 119:73), \"Your hands made me and established me,\" and it says about the earth (Isaiah 45:18), \"He fashioned it and made it,\" and it says about the heavens (Psalm 8:4), \"When I see Your heavens, the work of Your fingers, the moon, and the stars that You set in place.\" <b>The Third</b> evidence is from specific instances. I found that all the rains will not escape.",
                    "<b>The Third</b> piece of evidence is from instances and occurrences. I found that all rains will not escape various occurrences that happen to each one, whether spontaneously or due to external factors. This is similar to the birth of living beings and plants, which are renewed, grow until they reach completion, then diminish, and their parts separate. Afterward, I thought, \"Perhaps the earth escapes these occurrences?\" I examined it and found that it does not escape the growth of plants and living beings, which are renewed. It is known that what is not exempt from renewal is similar to what is. Then I said, \"Perhaps the heavens escape such renewals?\" I scrutinized them, and they do not escape renewals. Their primary motion, which adheres to them, does not rest, but there are various distinct movements among them. If one of them moves toward another, you will know that they have backward and forward movements, and some of them experience a fall of light upon each other, and light is renewed in them, like the moon. Among them are those that appear as some stars with various colors such as red, white, yellow, and green. When I found the renewals that encompassed them and that they did not precede them, I believed that everything that did not precede the renewal is similar to it because it falls within its definition. The Scripture says about the renewals of the earth and the heavens, which indicate their beginning (Isaiah 45:12), \"I made the earth and created man upon it. I, My hands, stretched out the heavens, and I commanded all their host.\"",
                    "<b>The Fourth</b> piece of evidence is from time. I knew that time consists of three components: past, present, and future. Even though the present is shorter than any other time, I considered it as a point. I thought, \"If a person strives to ascend from this point upwards, it is impossible for him because time has no end. What has no end will not allow thoughts to rise above it and pass through it. The rising thought itself will prevent it from going downward, and it will pass through it until it reaches us. If the being does not reach us, it will not exist. Thus, it is necessary to conclude that we, the aggregate of beings, are not beings, and the existent is not existent. When I found myself in existence, I knew that existence passed through time until it reached me. If time did not have an end, existence would not pass through it, and my thought would have remained in existence, continuing forever without delay. I found that the scripture says similarly about a distant time (Job 36:25): 'Every man sees it, a man looks at it from afar,' and he said (Job 36:3), 'I will raise my knowledge from afar.' I was struck by one of the objectors, someone other than those who believe in this argument. He claimed, \"Is it possible for a person to ascend from that which has no end to its parts in walking?\" Because every step the person takes, whether an ama (cubit) or an ema (cubit), and raises it in his thought, he finds it dividing into parts that have no end. I was perplexed by this objection because the division of the thing into what has no end occurs only in thought, and it is impossible for it to occur in reality because it is finer than the finest action upon it or the division. If the being ascends from this point in thought and passes through it until it reaches us, and if it does not reach us, existence will not be. The matter is contingent on the fact that we, the aggregate of beings, are not beings, and the existents are not existents. If time, which passes, passed that being in thought and not in reality, it is similar to this objection. If the being passed through time in reality until it reached me, this objection is not refuted because it is only in thought. After these proofs, I have other evidence, some of which I wrote in the section on \"Bereshit,\" and some in the explanation of the laws of creation. You will find them in other compositions as well. Despite all this, I say that the responses I provide in this article to those who dispute this view all strengthen and support it. The person must contemplate them and connect from them to this view that is similar to them."
                ]
            ]
        },
        "[Treatise II] The Unity of the Creator": {
            "Introduction": [],
            "": [
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [
                    "Afterwards I say: How can this matter, that is, the blessed Creator, be sustained in our thoughts when none of our senses has fallen upon Him? And I say: Just as the goodness of good and the corruption of falsehood can be sustained in it (the mind) even though our senses have not fallen upon it. And just as we can conceive intellectually of the existence of that which has been collected and that which is found yet absent, and other such abstract things, even though the senses have not seen them. As Scripture says (Jeremiah 10:10): \"But the Lord is truly God.\"And I say: How can His existence everywhere arise in our minds, such that there is no place except Him? Because no place was devoid of Him beforehand. For if places had separated His parts, He would not have created them. And if corporeal things had disturbed the places from Him, even partially, He would not have created them. And since the matter is thus - that His existence after creating all corporeal things is like His existence before creating them, without change, separation, concealment, or interruption - as it says (Jeremiah 23:24): \"Can a man hide in secret places where I cannot see him? declares the Lord. Do I not fill the heavens and earth? declares the Lord.\"And I bring this matter closer to comprehension and say: Were it not that we are accustomed to some veils not blocking sound, and similarly we see that glass does not obstruct light, and we know that the sun's light is not harmed by the filth in the world - we would be astonished by this. But all these are wondrous things that testify to the truth of His matter. And I say further: How can it arise in the mind that He knows all that was and all that will be, and that knowledge of them is equal to Him? I explain that created beings do not know what will come about, because their knowledge comes only through the senses; and what has not come to their hearing, sight, and other senses, they cannot grasp. But the Creator, whose way of knowing is not through any cause, but is intrinsic knowledge because His essence is knowledge - the ephemeral and the future are together equal to Him, and He knows them without cause. As it says (Isaiah 46:10): \"Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure I will do.'\" And when a person reaches this subtle matter intellectually, through tradition and seeing signs and proofs, his soul will believe it, and it will blend into his spirit, and he will find it present in his inner chambers, and wherever it stands in his hall, he will find Him there - as the prophet said (Isaiah 26:9): \"My soul yearns for You in the night, also my spirit within me seeks You earnestly.\" And his love for Him will be perfect, without doubt, as it says (Deuteronomy 6:5): \"And you shall love the Lord your God with all your heart and with all your soul and with all your might.\" And that servant will remember Him by day in his going about, and by night on his bed, as it says (Psalms 63:7): \"When I remember You on my bed, I meditate on You in the night watches.\" His spirit, so to speak, will murmur at the time of remembering Him, from longing and pining, as it says (Isaiah 26:9): \"My soul yearns for You in the night, also my spirit within me seeks You earnestly.\" And His remembrance will nourish him more than fatness, and His name will water him more than any water, as it says (Psalms 63:6): \"My soul is satisfied as with marrow and fatness; and my mouth offers praises with joyful lips.\" Until he returns all his affairs to Him, and takes shelter in Him and always trusts in Him, as it says (Psalms 62:9): \"Trust in Him at all times, O people; pour out your heart before Him; God is a refuge for us.\" And if He does good for him, he will give thanks, and if He afflicts him, he will endure - as it says (Psalms 22:30): \"All the prosperous of the earth shall eat and worship.\" And if He were to separate him from his body, he would still hope for Him and not suspect Him - as it says (Job 13:15): \"Though He slay me, yet will I trust in Him.\" And in all that he observes of His ways, he will increase in awe and fear - as it says (Job 23:15): \"Therefore I am terrified at His presence; when I consider, I am in dread of Him.\" And all that he contemplates of His attributes, he will magnify their praise and increase his joy - as it says (Psalms 105:3): \"Let the hearts of those who seek the Lord rejoice!\" Until he loves those who love Him, and honors those who honor Him, as it says (Psalms 139:17): \"How precious also are Your thoughts to me, O God!\" And he will hate those who hate Him, and loathe His enemies - as it says (Psalms 139:21): \"Do I not hate them, O Lord, who hate You?\" Until he will argue on His behalf and respond concerning Him and His ways with intellect and knowledge, not with heaviness - as it says (Job 36:3): \"I will fetch my knowledge from afar, and ascribe righteousness to my Maker. For truly my words are not false; one who is perfect in knowledge is with you.\" And he will praise and laud Him with intellect and honesty, not with exaggeration and lies - as it says concerning those who praise (2 Chronicles 30:22): \"And Hezekiah spoke encouragingly to all the Levites who showed good skill in the service of the Lord.\" And he will not forget Him by making the five more than the ten, without adding to them, nor by fitting a world into the hollow of a ring, without having formed this one and expanded that one, nor by returning yesterday that has passed - for all this is futile. And some of the heretics may ask about all this, and we will answer that He is able to do anything, and that which is not dependent on Him is nothing - for it is futile, and futility is nothing; it is as if they asked whether He could do nothing. But they asked properly concerning this. Rather, he (the perfect servant) praises Him for intrinsic matters - that He is the Primal One who does not change or exchange, as it says (Deuteronomy 33:27): \"The eternal God is a dwelling place.\" And that He Himself is truly One, as it says (Nehemiah 9:6): \"You alone are the Lord.\" And that He lives and exists forever, as it says (Deuteronomy 32:40): \"For I lift up my hand to heaven and swear, As I live forever...\" And that He is able to do anything, as it says (Nehemiah 9:32): \"Now therefore, our God, the great, mighty and awesome God...\" And that He knows everything with perfect knowledge, as it says (Job 37:16): \"Do you know the balancings of the clouds, the wondrous works of Him who is perfect in knowledge?\" And that He creates everything from the beginning, as it says (Jeremiah 10:16): \"He who is the Portion of Jacob is not like these, for He is the Maker of all things.\" And that He does not do anything futile or chaotic, as it says (Isaiah 45:18): \"He did not create it a waste, He formed it to be inhabited.\" And that He is not unjust or spoiled, as it says (Deuteronomy 32:4): \"The Rock! His work is perfect, for all His ways are justice.\" And that He does only good for His servants, as it says (Psalms 145:9): \"The Lord is good to all, and His compassion is over all that He has made.\" May all Your works praise You, O Lord... May they speak of the glory of Your kingdom... And that He does not change or become different, as it says (Malachi 3:6): \"For I the Lord do not change; therefore you, O children of Jacob, are not consumed.\" And that His kingdom will not cease or end, as it says (Psalms 145:13): \"Your kingdom is an everlasting kingdom...\" And that His command stands, no one can turn it back, as it says (Psalms 103:19): \"The Lord has established His throne in the heavens, and His kingdom rules over all.\" And that it is obligatory to praise Him for His good and great attributes, as it says (Psalms 138:5): \"And they shall sing of the ways of the Lord, for great is the glory of the Lord.\" And that all that the narrators recount about Him, and for which the praisers praise Him - He is supremely lofty, great and exalted beyond it all, as it says (Nehemiah 9:5): \"Blessed be Your glorious name, which is exalted above all blessing and praise.\" And this which is found in places in the books of praise and laudation is not attributed to Him, but rather to His narrations, as it says (Ezekiel 3:12): \"Blessed be the glory of the Lord from His place.\" And that they said (Psalms 68:5): \"Sing to His name\" - and you will sometimes find it said (Psalms 72:18): \"Blessed be the Lord God, the God of Israel, who alone does wondrous things\" to recount His story. And it says (Psalms 97:12): \"Rejoice in the Lord, O you righteous, and give thanks to His holy name.\" But in the words of our Rabbis there are many such things - it is to recount His story that they say: \"Blessed be the name of the glory of His kingdom.\" And I say concerning all this that it too is a product of speech; that is, when it is intended to magnify and exalt, they place words before mentioning that great one. And the more such preceding words there are, the greater the exaltation. As it says (Esther 1:4): \"He displayed the riches of his royal glory and the splendor and pomp of his majesty.\" And it is His wealth, kingship, and greatness; it is also His value, glory, and greatness. And the narrators likened some to others. Observe, may God guide you! What we have written, and contemplate it closely, and raise it up in your thoughts, and do not be hasty to decide on the words. Rather, decide based on the preceding fundamentals. And place the words as transition and approach, as we have explained.",
                    "The second treatise is complete."
                ]
            ]
        },
        "[Treatise III] Revelation and the Commandments": {
            "Introduction": [],
            "": []
        },
        "[Treatise IV] Free Will; Obedience and Disobedience": {
            "Introduction": [],
            "": []
        },
        "[Treatise V] Merit and Demerit": [],
        "[Treatise VI] The Soul and Death": [
            [],
            [],
            [],
            [],
            [],
            [
                "And afterwards, I will speak about the end of the days of [a person's] life: And I say that the Creator of [the body and the soul] placed a measure of specific days to their combination. This is like (Exodus 23:26), \"I will fill the count of your days.\" And He said to some prophets (Deuteronomy 31:14), \"Here, your days are drawing near to die\"; and to others (II Samuel 7:12), \"When your days are filled,\" and that which is similar to this. And afterwards I say that there are times when He adds to this measure, knowing that the soul will remain [longer] with the body - given that his knowledge is no different than the truth about something. However this measure, for me, which absorbs the increase or reduction [in years] is the measure of strength that He gave to the body. And that is that - from the beginning, when He created him - there is no doubt that He built him with a specific strength, be it great or little. And the measure of the endurance of this strength is what is called the end (<i>ketz</i>). But He is able to add to him and strengthen him - such that with the seventy [years, on average,] He can establish thirty [more] years - and He is [also] able to weaken him and make him wilt, so that he wilts (dies) at forty. And according to this explanation, we can understand the addition to the end of the days [of a person], and the shortening of the life that there would be for a person; beyond the increase or reduction that His Creator knew [his natural strength] would bear in truth (naturally). And the explanation of this is that He knows that the root strength of the body (on average) is seventy years, and he may [then] add thirty years to it, or subtract thirty. And what is the source that obligates this reduction [or increase in years]? It is its statement (Proverbs 10:27), \"The fear of the Lord adds days.\" And it [also] stated about some of the righteous ones (II Kings 20:6), \"And I will add fifteen years to your days.\" And it states about many rewards, \"in order that your days will be lengthened,\" and that which is similar to it. And with the wicked, it stated (Exodus 12:29), \"and the Lord smote every firstborn in the Land of Egypt\"; \"And those that died in the plague were\" (Numbers 25:9), and that which is similar to it. And if they died according to the strength of their [natural] end, the plague would not have been on account of their sin, nor would the plague have been stopped on account of Pinchas' deed . And the prophet already distinguished the plague from the end of [a person's days], when he said (I Samuel 26:10), \"the Lord will strike him with a plague, or his day will come and he will die.\" But I am not saying that they add to the life of every righteous person, or that they subtract from every wicked person. Rather it is according to the choice of the Creator and according to the good [done by the person]. And [for] the righteous ones whose lives were not increased, the reward of the world to come is before him. And [for] the wicked ones whose lives were not shortened, the punishment of the world to come is before him. It is as it is stated (Ecclesiastes 3:1), \"and there is a time for everything,\""
            ]
        ],
        "[Treatise VII] The Resurrection of the Dead": [],
        "[Treatise VIII] Messianic Redemption": [],
        "[Treatise IX] The World to Come": [],
        "[Treatise X] Moral Conduct; Thought and Belief": {
            "Introduction": [],
            "": [
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [
                    "There are many people who say that it is good that a person busy himself in this world with divine service alone, fasting by day, arising at night to praise and thank, and he should leave behind all worldly affairs, for the Lord will fulfill his needs for nourishment, healing, and his other needs. Behold, we find great pleasure in divine service as it is said, “… it is pleasant to sing praise (to our Lord),” and joy and happiness like it is said, “serve G-d with happiness.” And (divine service is) stored with the Creator for future reward, like it is said, “And I will be compassionate to them like a man is compassionate toward his son who serves him.” These,  may the Lord have compassion on you, all that they told you about the service of our Creator are true and clear, and all the characteristics will not reach Him (will not sufficiently describe Him), as it is said, “great is G-d and very praiseworthy and His greatness cannot be fathomed.” However, the place of their error is the isolation in it (divine service) exclusively, and their saying that a person should not occupy himself in anything else. If one does not occupy himself with nourishment, his body will not persist; and if he will not engage in fertility, there will be no divine service at all, for if everyone from some generation would agree to this and they all died, divine service would die with them. Rather, divine service is for the parents and children and grandchildren, like it is said, “that you may fear G-d your Lord, to keep all his statutes and his commandments, which I command you, and your son, and your son’s son, all the days of your life….” ",
                    "And afterwards we should reveal to them that which was concealed from them, that divine service is in all the rational and non-rational commandments, as is said, “that you would fear G-d your Lord, to keep all His statutes and His commandments…” And what does one fulfill by alienating himself from the commandments of measures and weights, like it is written, “Just scales and just weights….”? And what matter does he fill from the commandments of judging with truth and justice, like it says, “Do not distort justice; do not show favoritism”? And what matter will he fulfill in the prohibited and forbidden such as eating regarding meat and the like, as they said, “To distinguish between the impure and the pure…,” and also “To instruct (about the law) of the day of becoming impure and of the day of becoming pure…” And so too about the matter of planting, and tithing, and charity, and the like. And if you reply that he will teach all this and instruct others in it and they will do it (the actual actions), if so then they are the ones performing divine service and not him, for through them service of the Creator was completed and not him.",
                    "But what they mentioned about trust in the Creator regarding care of the body and nourishment, this is as they said, but there remains for them a matter, and that is that the Creator emplaced for every matter a cause and a routine through which it should be pursued. And if they say (it is the) truth that trust (in the Creator) is all-encompassing (i.e. there is no need for practical endeavor), they should trust Him in the “gate” of divine service also, that reward will reach them without service (work). And if this should not be fitting because in this  (heavenly reward) service is the cause of the reward, it should not be possible without business, and marriage, and management, which He set for people’s betterment. (If exertion is the cause for reward in the world-to-come, then exertion is also the cause for betterment in this world. (See the commentary Shveel HaEmunah.)) Although sometimes the Creator does some of these things by way of sign and wonder without the toil of man, but He will not set them as a routine to change nature that He stamped (on the world)."
                ]
            ]
        }
    },
    "versions": [
        [
            "Saadia For All: A Creative Commons Translation of the Introduction to Emunot Vdeot by Zachary Kleiman",
            "Contributed by the author. The text is licensed under a CC-BY-SA license. This is my first published translation so there may be errors. Please report these to Sefaria if you discover them. I also translated on the basis of Sefaria's text of Ibn Tibbon's Hebrew translation so there may be divergencies between my version and other versions. Please check Sefaria's text of Ibn Tibbon’s translation before reporting an error. "
        ],
        [
            "Sefaria Community Translation",
            "https://www.sefaria.org"
        ]
    ],
    "heTitle": "האמונות והדעות",
    "categories": [
        "Jewish Thought",
        "Rishonim"
    ],
    "schema": {
        "heTitle": "האמונות והדעות",
        "enTitle": "HaEmunot veHaDeot",
        "key": "HaEmunot veHaDeot",
        "nodes": [
            {
                "heTitle": "הקדמה",
                "enTitle": "Introduction"
            },
            {
                "heTitle": "מאמר הראשון; חדוש",
                "enTitle": "[Treatise I] The Creation of the World",
                "nodes": [
                    {
                        "heTitle": "פתיחה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    }
                ]
            },
            {
                "heTitle": "מאמר השני; אחדות",
                "enTitle": "[Treatise II] The Unity of the Creator",
                "nodes": [
                    {
                        "heTitle": "פתיחה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    }
                ]
            },
            {
                "heTitle": "מאמר השלישי; צווי ואזהרה",
                "enTitle": "[Treatise III] Revelation and the Commandments",
                "nodes": [
                    {
                        "heTitle": "פתיחה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    }
                ]
            },
            {
                "heTitle": "מאמר הרביעי; עבודה ומרי",
                "enTitle": "[Treatise IV] Free Will; Obedience and Disobedience",
                "nodes": [
                    {
                        "heTitle": "פתיחה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    }
                ]
            },
            {
                "heTitle": "מאמר החמישי; זכיות וחובות",
                "enTitle": "[Treatise V] Merit and Demerit"
            },
            {
                "heTitle": "מאמר השישי; מהות הנפש",
                "enTitle": "[Treatise VI] The Soul and Death"
            },
            {
                "heTitle": "מאמר השביעי; תחיית המתיים",
                "enTitle": "[Treatise VII] The Resurrection of the Dead"
            },
            {
                "heTitle": "מאמר השמיני; גאולה אחרונה",
                "enTitle": "[Treatise VIII] Messianic Redemption"
            },
            {
                "heTitle": "מאמר התשיעי; גמול ועונש",
                "enTitle": "[Treatise IX] The World to Come"
            },
            {
                "heTitle": "מאמר העשירי; הנהגת האדם",
                "enTitle": "[Treatise X] Moral Conduct; Thought and Belief",
                "nodes": [
                    {
                        "heTitle": "פתיחה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    }
                ]
            }
        ]
    }
}