{
"language": "en",
"title": "HaEmunot veHaDeot",
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"versionTitle": "Sefaria Community Translation",
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"heTitle": "האמונות והדעות",
"categories": [
"Jewish Thought",
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"text": {
"Introduction": [
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"[Treatise I] The Creation of the World": {
"Introduction": [
"While all are renewed : ",
"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."
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"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:",
"The First 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).",
"The Second 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.\" The Third evidence is from specific instances. I found that all the rains will not escape.",
"The Third 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.\"",
"The Fourth 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."
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},
"[Treatise II] The Unity of the Creator": {
"Introduction": [],
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"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."
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},
"[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": [
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"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 (ketz). 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": [],
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"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)."
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"heTitle": "האמונות והדעות",
"enTitle": "HaEmunot veHaDeot",
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{
"heTitle": "הקדמה",
"enTitle": "Introduction"
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{
"heTitle": "מאמר הראשון; חדוש",
"enTitle": "[Treatise I] The Creation of the World",
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"heTitle": "פתיחה",
"enTitle": "Introduction"
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"heTitle": "מאמר השני; אחדות",
"enTitle": "[Treatise II] The Unity of the Creator",
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"heTitle": "פתיחה",
"enTitle": "Introduction"
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"heTitle": "מאמר השלישי; צווי ואזהרה",
"enTitle": "[Treatise III] Revelation and the Commandments",
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{
"heTitle": "פתיחה",
"enTitle": "Introduction"
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"heTitle": "מאמר הרביעי; עבודה ומרי",
"enTitle": "[Treatise IV] Free Will; Obedience and Disobedience",
"nodes": [
{
"heTitle": "פתיחה",
"enTitle": "Introduction"
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"heTitle": "",
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"heTitle": "מאמר החמישי; זכיות וחובות",
"enTitle": "[Treatise V] Merit and Demerit"
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{
"heTitle": "מאמר השישי; מהות הנפש",
"enTitle": "[Treatise VI] The Soul and Death"
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{
"heTitle": "מאמר השביעי; תחיית המתיים",
"enTitle": "[Treatise VII] The Resurrection of the Dead"
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{
"heTitle": "מאמר השמיני; גאולה אחרונה",
"enTitle": "[Treatise VIII] Messianic Redemption"
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{
"heTitle": "מאמר התשיעי; גמול ועונש",
"enTitle": "[Treatise IX] The World to Come"
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{
"heTitle": "מאמר העשירי; הנהגת האדם",
"enTitle": "[Treatise X] Moral Conduct; Thought and Belief",
"nodes": [
{
"heTitle": "פתיחה",
"enTitle": "Introduction"
},
{
"heTitle": "",
"enTitle": ""
}
]
}
]
}
}