. . . . . . . . . . . . "Gli Ebrei hanno 10 comandamenti e 613 precetti.I principi di fede ebraica non esistono formalmente nell'ebraismo, come invece viene data una definizione in altre religioni monoteiste, per esempio nel cristianesimo. Sebbene gli ebrei e i capi religiosi condividano un nucleo di principi monoteistici, e ci siano molti principi fondamentali citati nel Talmud per definire l'Ebraismo (spesso per quello che l'Ebraismo non \u00E8), non sussiste una formulazione tradizionale di principi di fede che siano o debbano essere riconosciuti da tutti gli ebrei osservanti."@it . . . . . . . . . . . "Jewish principles of faith"@en . . . . . . . . . . "\u2014 Maimonides [see Birnbaum at p. 157]"@en . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Princ\u00EDpios de f\u00E9 judaicos"@pt . . . . "Principi di fede ebraica"@it . . . . "70995"^^ . . . . . . . . . . . . . . . . . . . . "Principoj de kredo en judismo"@eo . . "left"@en . . . . . . . . . . . . . . "Prinzipien des j\u00FCdischen Glaubens"@de . . . . . "Mehrere Religionsangeh\u00F6rige des Judentums haben teils abh\u00E4ngig, teils unabh\u00E4ngig voneinander zentrale bzw. grundlegende Prinzipien (hebr\u00E4isch \u05E2\u05B4\u05E7\u05B8\u05BC\u05E8\u05D9\u05DD, iqqarim) des j\u00FCdischen Glaubens formuliert. Die bekannteste Zusammenstellung ist die von Moses Maimonides, auf die wiederum verschiedentlich reagiert wurde und die verschiedene Vorl\u00E4ufer hatte. Maimonides f\u00FChrte damit ein Verst\u00E4ndnis der (Glaube) ein, das auf der Anerkennung von Aussagen beruht anstelle eines Vertrauens in Gott. Ablehnung eines der Prinzipien bedeutet dementsprechend Ausschluss aus der Gemeinschaft Israels. Eine solche dogmatische Bedeutung aufgestellter Prinzipien konnte sich im Judentum jedoch nie allgemein durchsetzen. Bezugspunkt solcher \u00DCberlegungen zu Prinzipien des j\u00FCdischen Glaubens ist oft der Tanach. Dessen Studium sowie die Befolgung seiner Gebote und Verbote waren f\u00FCr das Judentum bereits lange zuvor grundlegend."@de . . . . "Walaupun orang-orang Yahudi dan pemimpin agama berbagi inti berhubungan dengan prinsip monoteisme, di dalam Yudaisme tidak ada pernyataan resmi atas prinsip-prinsip iman seperti kepercayaan yang diakui atau yang diterima. Secara tradisional, praktik Judaisme dikhususkan dalam ilmu Taurat, ketaatan pada hukum dan perintah. Dalam Yudaisme normatif, Taurat dan Yudaisme terdapat pengertiaan bahwa hukum itu sendiri tidak akan pernah dapat berubah, akan tetapi hanya dapat dilakukan interpretasi hukum yang lebih terbuka. Hal ini dianggap sebagai mitzvah (perintah) untuk belajar dan memahami hukum."@in . . . . . . . . . . . . . . . . . . "35.0"^^ . . "There is no established formulation of principles of faith that are recognized by all branches of Judaism. Central authority in Judaism is not vested in any one person or group - although the Sanhedrin, the supreme Jewish religious court, would fulfill this role if it were re-established - but rather in Judaism's sacred writings, laws, and traditions. There are a number of basic principles that were formulated by medieval rabbinic authorities. These are put forth as fundamental underpinnings inherent in the \"acceptance and practice of Judaism\"."@en . . . . . "13"^^ . . . . . . . . . . . . . . "\u0645\u0628\u0627\u062F\u0626 \u0627\u0644\u0625\u064A\u0645\u0627\u0646 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629"@ar . . . . . . . . . . . . "Principes de foi du juda\u00EFsme"@fr . . . . . . . . . "1120776529"^^ . . . . . . . . . . . . "Principis de la fe jueva"@ca . . "Gli Ebrei hanno 10 comandamenti e 613 precetti.I principi di fede ebraica non esistono formalmente nell'ebraismo, come invece viene data una definizione in altre religioni monoteiste, per esempio nel cristianesimo. Sebbene gli ebrei e i capi religiosi condividano un nucleo di principi monoteistici, e ci siano molti principi fondamentali citati nel Talmud per definire l'Ebraismo (spesso per quello che l'Ebraismo non \u00E8), non sussiste una formulazione tradizionale di principi di fede che siano o debbano essere riconosciuti da tutti gli ebrei osservanti."@it . "Ekzistas neniu establita formuli\u011Do de principoj de kredo kiuj estas rekonitaj fare de \u0109iuj bran\u0109oj de judismo. Centra a\u016Dtoritato en judismo ne apartenas al \u0109iu persono a\u016D grupo - kvankam la Sinedrio, nome la supera juda religieca tribunalo, plenumus tiun rolon kiam \u011Di estas novfondita - sed prefere en la sanktaj skriba\u0135oj, le\u011Doj de judismo, kaj tradicioj."@eo . . . . . . . . . . . . . . . . . . . . . "O juda\u00EDsmo afirma uma s\u00E9rie de princ\u00EDpios de f\u00E9 b\u00E1sicos que se espera que sejam cumpridos por uma pessoa que deseje estar em conson\u00E2ncia com a f\u00E9 judaica. No entanto, ao contr\u00E1rio da maioria das comunidades crist\u00E3s, a comunidade judaica nunca desenvolveu um catecismo obrigat\u00F3rio. Mas surgiram v\u00E1rias formula\u00E7\u00F5es das cren\u00E7as judaicas, muito embora exista alguma discuss\u00E3o sobre o n\u00FAmero de princ\u00EDpios de f\u00E9 b\u00E1sicos que existem. O rabino Joseph Albo, por exemplo, conta tr\u00EAs princ\u00EDpios de f\u00E9 em Sefer Ha-Ikkarim, ao passo que Maim\u00F3nides lista treze. Se bem que alguns rabinos mais recentes tenham tentado conciliar estas diferen\u00E7as, afirmando que os princ\u00EDpios de Maimonides est\u00E3o contidos na lista de Albo, bem mais curta, a verdade \u00E9 que esta diferen\u00E7a e listas alternativas criadas por outras autoridades rab\u00EDnicas medievais parecem indicar um grande n\u00EDvel de toler\u00E2ncia perante perspectivas teol\u00F3gicas variadas."@pt . . . . . . . . . . . . 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\u0628\u0647\u0627."@ar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Els principis de la fe jueva son una s\u00E8rie d'afirmacions que es presenten com el suport fonamental inherent a l'acceptaci\u00F3 i la pr\u00E0ctica del judaisme. Si b\u00E9 van quedar m\u00E9s o menys fixades a l'edat mitjana, els te\u00F2legs jueus han estat discutint aquestes q\u00FCestions des de l'Antiguitat i continuen fent-ho avui dia. Al llarg del temps la seva formulaci\u00F3 ha variat tant pel que fa al nombre que al contingut: el rab\u00ED , per exemple, en el Sefer ha-Ikkarim, enuncia tres principis (creen\u00E7a en l'exist\u00E8ncia de D\u00E9u, en la Revelaci\u00F3 i en la Just\u00EDcia divina), mentre que el seu mestre Hasdai Cresques en preconitzava sis. Maim\u00F2nides, al segle xii, en el seu comentari de la Mixn\u00E0 (Tractat del Sanedr\u00ED, cap\u00EDtol 10) en va formular tretze, els tretze principis fonamentals que s\u00F3n els m\u00E9s generalment acceptats i que es troben compilats en diverses fonts talm\u00FAdiques. D'altra banda, la necessitat de creure en tots els principis ha estat q\u00FCestionada en un moment o altre al llarg de la hist\u00F2ria. Aix\u00F2 \u00E9s degut al fet que el judaisme no se centra gaire en conceptes cosmol\u00F2gics abstractes; tot i que els jueus han profunditzat molt els problemes de la naturalesa de D\u00E9u, de l'home, de l'univers, de la vida i de la mort, no hi ha cap creen\u00E7a vinculant sobre aquests temes, deixant un espai important per a les opinions personals sobre aquests temes. El judaisme se centra m\u00E9s aviat en les relacions: la relaci\u00F3 entre D\u00E9u i la ra\u00E7a humana, entre D\u00E9u i el poble jueu i entre els \u00E9ssers humans. Les escriptures sagrades hebraiques expliquen la hist\u00F2ria del desenvolupament d'aquestes relacions a partir de la Creaci\u00F3, passant per la relaci\u00F3 entre D\u00E9u i Abraham, D\u00E9u i el poble jueu, etc. Aquests escrits tamb\u00E9 especifiquen les obligacions rec\u00EDproques que generen aquestes relacions, tot i que diversos corrents dins del judaisme tenen opinions diferents sobre la naturalesa d'aquestes obligacions. Alguns diuen que s\u00F3n lleis de D\u00E9u, absolutes i immutables: els ortodoxos; d'altres diuen que aquestes lleis divines poden canviar i evolucionar al llarg del temps: els conservadors o masort\u00ED; d'altres encara pensen que es tracta de simples directrius que es poden seguir o no, com en el o el judaisme reconstruccionista. Cap comunitat jueva ha desenvolupat ni fixat el que equivaldria a un \"catecisme\", per\u00F2 malgrat tot, tot i que aquestes formulacions presentin un fons ideol\u00F2gic com\u00FA."@ca . . . "\u0644\u0645 \u062A\u062A\u0641\u0642 \u0643\u0644 \u0637\u0648\u0627\u0626\u0641 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0639\u0644\u0649 \u0635\u064A\u0627\u063A\u0629 \u0645\u0648\u062D\u062F\u0629 \u0644\u0645\u0628\u0627\u062F\u0626 \u0627\u0644\u0625\u064A\u0645\u0627\u0646 \u0627\u0644\u064A\u0647\u0648\u062F\u064A. \u0644\u0627 \u062A\u0646\u0635\u0631 \u0627\u0644\u0633\u0644\u0637\u0629 \u0627\u0644\u0645\u0631\u0643\u0632\u064A\u0629 \u0641\u064A \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0641\u064A \u0623\u064A \u0625\u0646\u0633\u0627\u0646 \u0623\u0648 \u0645\u062C\u0645\u0648\u0639\u0629\u060C \u0648\u0645\u0639 \u0623\u0646 \u0627\u0644\u0633\u0646\u0647\u062F\u0631\u064A\u0646 (\u0623\u064A \u0627\u0644\u0645\u062D\u0643\u0645\u0629 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0627\u0644\u0639\u0644\u064A\u0627) \u0633\u062A\u0642\u0648\u0645 \u0628\u0647\u0630\u0627 \u0627\u0644\u0645\u0642\u0627\u0645 \u0639\u0646\u062F\u0645\u0627 \u064A\u0639\u0627\u062F \u062A\u0623\u0633\u064A\u0633\u0647\u0627\u060C \u062A\u062A\u0645\u062B\u0644 \u0627\u0644\u0633\u0644\u0637\u0629 \u062D\u062A\u0649 \u0630\u0644\u0643 \u0627\u0644\u062D\u064A\u0646 \u0641\u064A \u0627\u0644\u0646\u0635\u0648\u0635 \u0627\u0644\u0645\u0642\u062F\u0633\u0629 \u0648\u0627\u0644\u0623\u062D\u0643\u0627\u0645 \u0648\u0627\u0644\u062A\u0642\u0627\u0644\u064A\u062F. \u062A\u0624\u0643\u062F \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0639\u0644\u0649 \u0648\u062C\u0648\u062F \u0627\u0644\u0644\u0647 \u0648\u0648\u062D\u062F\u0627\u0646\u064A\u062A\u0647\u060C \u0648\u062A\u0634\u062F\u062F \u0639\u0644\u0649 \u0627\u062A\u0628\u0627\u0639 \u0627\u0644\u0648\u0635\u0627\u064A\u0627 \u0648\u0627\u0644\u0623\u062D\u0643\u0627\u0645 \u0625\u0644\u0649 \u062C\u0627\u0646\u0628 \u0627\u0644\u0627\u0639\u062A\u0642\u0627\u062F \u0628\u0646\u0638\u0627\u0645 \u0639\u0642\u062F\u064A\u0651 \u0635\u0627\u0631\u0645. \u0648\u062E\u0644\u0627\u0641\u064B\u0627 \u0644\u0628\u0639\u0636 \u0627\u0644\u0623\u062F\u064A\u0627\u0646 \u0643\u0627\u0644\u0645\u0633\u064A\u062D\u064A\u0629 \u0627\u0644\u062A\u064A \u062A\u062A\u0637\u0644\u0628 \u062A\u0639\u0631\u064A\u0641\u064B\u0627 \u0635\u0631\u064A\u062D\u064B\u0627 \u0644\u0644\u0625\u0644\u0647\u060C \u0641\u0625\u0646 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0644\u0627 \u062A\u0637\u0644\u0628 \u0645\u0646 \u0627\u0644\u0645\u0631\u0621 \u0625\u0644\u0627 \u0623\u0646 \u064A\u0642\u062F\u0633 \u0625\u0644\u0647\u064B\u0627 \u0648\u0627\u062D\u062F\u064B\u0627 \u0645\u0646 \u062E\u0644\u0627\u0644 \u0635\u0631\u0627\u0639 \u0645\u0633\u062A\u0645\u0631 \u0645\u0639 \u0643\u0644\u0627\u0645 \u0627\u0644\u0644\u0647 (\u0627\u0644\u062A\u0648\u0631\u0627\u0629) \u0648\u0627\u0644\u0627\u0644\u062A\u0632\u0627\u0645 \u0628\u0627\u0644\u0648\u0635\u0627\u064A\u0627."@ar . . . . . . . "Mehrere Religionsangeh\u00F6rige des Judentums haben teils abh\u00E4ngig, teils unabh\u00E4ngig voneinander zentrale bzw. grundlegende Prinzipien (hebr\u00E4isch \u05E2\u05B4\u05E7\u05B8\u05BC\u05E8\u05D9\u05DD, iqqarim) des j\u00FCdischen Glaubens formuliert. Die bekannteste Zusammenstellung ist die von Moses Maimonides, auf die wiederum verschiedentlich reagiert wurde und die verschiedene Vorl\u00E4ufer hatte. Maimonides f\u00FChrte damit ein Verst\u00E4ndnis der (Glaube) ein, das auf der Anerkennung von Aussagen beruht anstelle eines Vertrauens in Gott. Ablehnung eines der Prinzipien bedeutet dementsprechend Ausschluss aus der Gemeinschaft Israels. Eine solche dogmatische Bedeutung aufgestellter Prinzipien konnte sich im Judentum jedoch nie allgemein durchsetzen."@de . . . . . . . . . . "La foi juive s'appuie sur quelques mots qui furent formul\u00E9s par les autorit\u00E9s rabbiniques m\u00E9di\u00E9vales. Ces principes furent \u00E9tablis comme sout\u00E8nements fondamentaux inh\u00E9rents \u00E0 l'acceptation et \u00E0 la pratique du juda\u00EFsme. Contrairement \u00E0 la plupart des mouvances chr\u00E9tiennes, et bien que ces fondements th\u00E9oriques du juda\u00EFsme pr\u00E9sentent un fonds id\u00E9ologique commun, aucune communaut\u00E9 juive n'a d\u00E9velopp\u00E9 ni fix\u00E9 de \"cat\u00E9chisme\". Un certain nombre de formulations de croyances juives est apparu au fil du temps, bien qu'existent plusieurs propositions quant \u00E0 leur nombre et leur contenu. Le Rav Joseph Albo dans son Sefer HaIkkarim en compte trois, Hasda\u00EF Crescas en compte six, Ma\u00EFmonide treize. Les Sages ult\u00E9rieurs ont toutefois tent\u00E9 de r\u00E9concilier ces diff\u00E9rences, consid\u00E9r\u00E9es comme apparentes mais non v\u00E9ritables, en essayant de montrer que les principes de Ma\u00EFmonide sont compris dans la liste d'Albo. Les principes de base communs \u00E0 ces formulations et \u00E0 d'autres sont expos\u00E9s comme suit."@fr . . . . . . . . "Principy v\u00EDry v judaismu"@cs . . . . . "Walaupun orang-orang Yahudi dan pemimpin agama berbagi inti berhubungan dengan prinsip monoteisme, di dalam Yudaisme tidak ada pernyataan resmi atas prinsip-prinsip iman seperti kepercayaan yang diakui atau yang diterima. Di dalam Yudaisme tidak terdapat kewenangan atas keagamaan yang dapat merumuskan atau mengeluarkan fatwa. Kewenangan pusat dalam Yudaisme tidak diberikan pada setiap orang atau kelompok dalam Yudaisme akan tetapi hanya berasal dari tulisan-tulisan, hukum, dan tradisi. Dalam hampir semua variasi, Yudaisme mengkukuhkan tentang keberadaan dan keesaan dari Tuhan. Yudaisme lebih menekankan pada ketaatan dalam kinerja perbuatan dibandingkan kepada kepatuhan pada sistem kepercayaan. Ortodoks Judaisme juga menegaskan sejumlah prinsip-prinsip utama dalam program-program pengajaran, yang terpenting adalah kepercayaan bahwa tiada yang satu dan yang maha selain Allah, yang menciptakan alam semesta, Judaisme tradisional mempertahankan bahwa Tuhan membentuk perjanjian dengan orang Yahudi di Gunung Sinai, dan diturunkannya hukum dan perintah kepada mereka dalam bentuk Taurat. Taurat yang terdiri dari tulisan Taurat (Pentateuch) dan tradisi hukum lisan yang kebanyakan kemudian dikodifikasikan dalam tulisan-tulisan. Secara tradisional, praktik Judaisme dikhususkan dalam ilmu Taurat, ketaatan pada hukum dan perintah. Dalam Yudaisme normatif, Taurat dan Yudaisme terdapat pengertiaan bahwa hukum itu sendiri tidak akan pernah dapat berubah, akan tetapi hanya dapat dilakukan interpretasi hukum yang lebih terbuka. Hal ini dianggap sebagai mitzvah (perintah) untuk belajar dan memahami hukum."@in . "52978"^^ . . . . . . . "O juda\u00EDsmo afirma uma s\u00E9rie de princ\u00EDpios de f\u00E9 b\u00E1sicos que se espera que sejam cumpridos por uma pessoa que deseje estar em conson\u00E2ncia com a f\u00E9 judaica. No entanto, ao contr\u00E1rio da maioria das comunidades crist\u00E3s, a comunidade judaica nunca desenvolveu um catecismo obrigat\u00F3rio."@pt . . "Ekzistas neniu establita formuli\u011Do de principoj de kredo kiuj estas rekonitaj fare de \u0109iuj bran\u0109oj de judismo. Centra a\u016Dtoritato en judismo ne apartenas al \u0109iu persono a\u016D grupo - kvankam la Sinedrio, nome la supera juda religieca tribunalo, plenumus tiun rolon kiam \u011Di estas novfondita - sed prefere en la sanktaj skriba\u0135oj, le\u011Doj de judismo, kaj tradicioj."@eo . . . . . . . . . . . . . . "La foi juive s'appuie sur quelques mots qui furent formul\u00E9s par les autorit\u00E9s rabbiniques m\u00E9di\u00E9vales. Ces principes furent \u00E9tablis comme sout\u00E8nements fondamentaux inh\u00E9rents \u00E0 l'acceptation et \u00E0 la pratique du juda\u00EFsme. Contrairement \u00E0 la plupart des mouvances chr\u00E9tiennes, et bien que ces fondements th\u00E9oriques du juda\u00EFsme pr\u00E9sentent un fonds id\u00E9ologique commun, aucune communaut\u00E9 juive n'a d\u00E9velopp\u00E9 ni fix\u00E9 de \"cat\u00E9chisme\". Les principes de base communs \u00E0 ces formulations et \u00E0 d'autres sont expos\u00E9s comme suit."@fr . . . . . . . . . . . . . . . . . . . "Judaismus je monoteistick\u00FDm n\u00E1bo\u017Eenstv\u00EDm, tzn. \u017Ee uct\u00EDv\u00E1 jedin\u00E9ho Boha. Uct\u00EDv\u00E1n\u00ED jin\u00FDch boh\u016F je zapov\u011Bzeno, stejn\u011B jako uct\u00EDv\u00E1n\u00ED soch, jin\u00FDch p\u0159edm\u011Bt\u016F \u010Di m\u00EDst nebo p\u0159\u00EDrodn\u00EDch \u00FAkaz\u016F. Sou\u010Dasn\u00E1 religionistika se domn\u00EDv\u00E1, \u017Ee \u017Eidovsk\u00FD monoteismus vznikl synkrez\u00ED star\u0161\u00EDch, polyteistick\u00FDch kult\u016F bl\u00EDzkov\u00FDchodn\u00EDho starosemitsk\u00E9ho panteonu, kter\u00E9 byly n\u00E1sledn\u011B sjednoceny do kultu jedin\u00E9ho Boha. Poz\u016Fstatky tohoto d\u00E1vn\u00E9ho mnohobo\u017Estv\u00ED spat\u0159uj\u00ED religionist\u00E9 v mno\u017Estv\u00ED jmen, kter\u00E1 B\u016Fh v judaismu m\u00E1."@cs . "Judaismus je monoteistick\u00FDm n\u00E1bo\u017Eenstv\u00EDm, tzn. \u017Ee uct\u00EDv\u00E1 jedin\u00E9ho Boha. Uct\u00EDv\u00E1n\u00ED jin\u00FDch boh\u016F je zapov\u011Bzeno, stejn\u011B jako uct\u00EDv\u00E1n\u00ED soch, jin\u00FDch p\u0159edm\u011Bt\u016F \u010Di m\u00EDst nebo p\u0159\u00EDrodn\u00EDch \u00FAkaz\u016F. Sou\u010Dasn\u00E1 religionistika se domn\u00EDv\u00E1, \u017Ee \u017Eidovsk\u00FD monoteismus vznikl synkrez\u00ED star\u0161\u00EDch, polyteistick\u00FDch kult\u016F bl\u00EDzkov\u00FDchodn\u00EDho starosemitsk\u00E9ho panteonu, kter\u00E9 byly n\u00E1sledn\u011B sjednoceny do kultu jedin\u00E9ho Boha. Poz\u016Fstatky tohoto d\u00E1vn\u00E9ho mnohobo\u017Estv\u00ED spat\u0159uj\u00ED religionist\u00E9 v mno\u017Estv\u00ED jmen, kter\u00E1 B\u016Fh v judaismu m\u00E1."@cs . . . . . . . . . . "There is no established formulation of principles of faith that are recognized by all branches of Judaism. Central authority in Judaism is not vested in any one person or group - although the Sanhedrin, the supreme Jewish religious court, would fulfill this role if it were re-established - but rather in Judaism's sacred writings, laws, and traditions. Judaism affirms the existence and uniqueness of God, and stresses performance of deeds or commandments alongside adherence to a strict belief system. In contrast to traditions such as Christianity which demand a more explicit identification of God, faith in Judaism requires one to honour God through a constant struggle with God's instructions (Torah) and the practice of their mitzvot. Orthodox Judaism stresses a number of core principles in its educational programs, most importantly a belief that there is one single, omniscient, transcendent, non-compound God, who created the universe, and continues to be concerned with its governance. Traditional Judaism maintains that God established a covenant with the Jewish people at Mount Sinai, and revealed his laws and 613 commandments to them in the form of the Written and Oral Torah. In Rabbinic Judaism, the Torah consists of both the written Torah (Pentateuch) and a tradition of oral law, much of it later codified in sacred writings (see: Mishna, Talmud). Traditionally, the practice of Judaism has been devoted to the study of Torah and observance of its laws and commandments. In normative Judaism, the Torah, and hence Jewish law itself, is unchanging, but interpretation of the law is more open. It is considered a mitzvah (commandment) to study and understand the law. The proper counterpart for the general English term \"faith\" - as occurring in the expression \"principles of faith\" - would be the concept of Emunah in Judaism. While it is generally translated as faith or trust in God, the concept of Emunah can more accurately be described as \"an innate conviction, a perception of truth that transcends (...) reason\". Emunah can be enhanced through wisdom, knowledge, understanding, and learning of sacred Jewish writings. But Emunah is not simply based on reason, nor can it be understood as the opposite of, or standing in contrast to, reason. There are a number of basic principles that were formulated by medieval rabbinic authorities. These are put forth as fundamental underpinnings inherent in the \"acceptance and practice of Judaism\"."@en . . . . . . . . "Els principis de la fe jueva son una s\u00E8rie d'afirmacions que es presenten com el suport fonamental inherent a l'acceptaci\u00F3 i la pr\u00E0ctica del judaisme. Si b\u00E9 van quedar m\u00E9s o menys fixades a l'edat mitjana, els te\u00F2legs jueus han estat discutint aquestes q\u00FCestions des de l'Antiguitat i continuen fent-ho avui dia. Al llarg del temps la seva formulaci\u00F3 ha variat tant pel que fa al nombre que al contingut: el rab\u00ED , per exemple, en el Sefer ha-Ikkarim, enuncia tres principis (creen\u00E7a en l'exist\u00E8ncia de D\u00E9u, en la Revelaci\u00F3 i en la Just\u00EDcia divina), mentre que el seu mestre Hasdai Cresques en preconitzava sis. Maim\u00F2nides, al segle xii, en el seu comentari de la Mixn\u00E0 (Tractat del Sanedr\u00ED, cap\u00EDtol 10) en va formular tretze, els tretze principis fonamentals que s\u00F3n els m\u00E9s generalment acceptats i "@ca . . . . . . . "Dasar-dasar iman Yahudi"@in . . . . .