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Updated: May 28, 2025
This was to be expected since such problems are the prime purpose of the "Emunot ve-Deot," whereas they are only preparatory, though none the less fundamental, in the "Hobot ha-Lebabot," and Bahya must have felt that the subject had been adequately treated by his distinguished predecessor.
Possibly the example of Islam was lacking in Israeli's environment, as he does not seem to be acquainted with the theories and discussions of the Mutakallimun, and draws his information from Aristotelian and Neo-Platonic sources. Saadia was in the very midst of Arab speculation as is evident from the composition of his chef d'œuvre, "Emunot ve-Deot," Beliefs and Opinions.
A man's conduct is prescribed for him in the divine commandments, though in a general way the reason sees the right and the wrong of the so-called rational group of laws. Still as an after thought Saadia added a chapter to the "Emunot ve-Deot" in which he attempts to give a psychological basis for human conduct.
These have been so interpreted by our ancient sages as to remove the corporeality from God by substituting the "Glory of God" for God as the subject of the movement or act in question. Saadia deals with this matter at length in his "Emunot ve-Deot," in his commentary on Genesis, and on the book "Yezirah." So there is no need of going into detail here.
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