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The admission of the neophyte hinges upon the profession and the acceptance of his part of the belief, and that there may be no uncertainty about what is essential and what non-essential, it is incumbent on the proper authorities to determine and promulgate the cardinal tenets in a form that will facilitate repetition and memorizing.入学的新手取决于专业和接受他的一部分的信念，并有可能是任何不明确什么是不可或缺的东西，非必要的，是有责任就妥善部门协商确定并颁布枢机原理在形式上，这将便利重复和死记硬背。 And the same necessity arises when the Church or religious fellowship is torn by internal heresies.和必要性，同时出现时，教会或宗教团契是由撕裂内部异端邪说。 Under the necessity of combating heresies of various degrees of perilousness and of stubborn insistence, the Church and Islam were forced to define and officially limit their respective theological concepts.下，有必要打击异端邪说的不同程度的perilousness和顽固的坚持下，教会和伊斯兰教被迫界定，并正式限制各自的神学观念。
Both of these provocations to creed-building were less intense in Judaism.双方的这些挑衅，以信仰建设是那么激烈，在犹太教。 The proselytizing zeal, though during certain periods more active than at others, was, on the whole, neutralized, partly by inherent disinclination and partly by force of circumstances.该传教的热忱，虽然在某个时期更积极，比别人的，是，从总体上看，瓦解了，部分是由内在不愿部分由力的情况而定。 Righteousness, according to Jewish belief, was not conditioned of the acceptance of the Jewish religion.义，根据犹太人的信仰，没有条件的接受犹太宗教。 And the righteous among the nations that carried into practice the seven fundamental laws of the covenant with Noah and his descendants were declared to be participants in the felicity of the hereafter.和正义的国家之间进行实践的七项基本法律的内容与挪亚和他的后裔被宣布为与会者在幸福的来世。 This interpretation of the status of non-Jews precluded the development of a missionary attitude.这种解释的商地位的非犹太人排除开发一个传教的态度。 Moreover, the regulations for the reception of proselytes, as developed in course of time, prove the eminently practical, that is, the non-creedal character of Judaism.此外，该规例，以便接收proselytes ，由于发达国家在随着时间的推移，证明非常实用，那就是，非creedal性格的犹太教。
Compliance with
certain rites - baptism, circumcision, and sacrifice - is the test of the
would-be convert's faith.遵守一定的礼仪-的洗礼，割礼，并牺牲-是考验了将要转换的信念。 He is instructed in the details of the
legal practice that manifests the Jew's religiosity, while the profession of
faith demanded is limited to the acknowledgement of the unity of God and the
rejection of idolatry (Yorei De'ah, Germ, 268,
2).他指示，在细节中的法律实践中，体现了犹太人的宗教性，而法律界的信仰要求，只限于承认该国的统一的神和拒绝偶像崇拜（ yorei de'ah
，胚芽， 268 ， 2 ） 。 Judah ha-Levi ("Cuzari," i. 115) puts
the whole matter very strikingly when he says:犹大公顷-利维（下称"库扎里， "一115
）把整件事情非常惊人时，他说：
"We are not putting on an equality with us a person entering our religion through confession alone [Arabic original, bikalamati =by word]. We require deeds, including in that term self-restraint, purity, study of the Law, circumcision, and the performance of other duties demanded by the Torah." "我们不是在演戏，对一个平等的，与我们的人进入我们的宗教，通过供认，仅[阿拉伯文原著， bikalamati =字] ，我们需要的事迹，其中包括在这一任期内自我约束，自我纯洁，规律的研究，割礼，并要求履行其他职责所要求的律法" 。For the preparation of the convert, therefore, no other method of instruction was employed than for the training of one born a Jew.为筹备该转换，因此，没有其他的教学方法是受雇于比为培训一出生犹太人。 The aim of teaching was to convey a knowledge of the Law, obedience to which manifested the acceptance of the underlying religious principles; namely, the existence of God and the holiness of Israel as the people of his covenant.教学目的，是要传达一种知识和法律知识，以服从，这体现了接受基本的宗教原则，即存在上帝和圣洁的以色列作为人的身份盟约。
The controversy whether Judaism demands belief in dogma or inculcates obedience to practical laws alone, has occupied many competent scholars. Moses Mendelssohn, in his "Jerusalem," defended the non-dogmatic nature of Judaism, while Low, among others, (see his "Gesammelte Schriften," i. 31-52, 433 et seq. 1871) took the opposite side. 争议是否要求犹太教的信仰教条或inculcates服从实际仅凭法律，已被占领，很多能干的学者。摩西门德尔松，在他的"耶路撒冷" ，捍卫了非教条式的性质，犹太教，而低等等， （见他的" gesammelte schriften ， "一， 31-52 ， 433页起。 1871 ）则持相反的一面。 Low made it clear that the Mendelssohnian theory had been carried beyond its legitimate bounds.低很明确地表示mendelssohnian理论已经进行超出其合法的范围内。 The meaning of the word for faithful and belief in Hebrew [ emunah ] had undoubtedly been strained too far to substantiate the Mendelssohnian thesis.语意为忠诚和信仰，在希伯来语[ emunah ]无疑一直很紧张太远，以充实mendelssohnian论文。 Underlying the practice of the Law was assuredly the recognition of certain fundamental and decisive religious principles culminating in the belief in God and revelation, and likewise in the doctrine of retributive divine justice.基本的做法，该法是稳妥地承认某些根本性和决定性的宗教原则终于在信仰上帝的启示，同样地，在学说的报复性的神圣正义。
Whatever controversies may have agitated Israel during the centuries of the Prophets and the earlier post-exilic period, they were not of a kind to induce the defining of Articles of Faith counteract the influences of heretical teaching.无论争议可能有激动，以色列在几百年的先知和先前后exilic期间，他们不是一类是诱使界定的文章信仰抗衡的影响邪说。 Dogmatic influences manifest themselves only after the Maccabean struggle for independence.教条主义的影响，表现出来后，才maccabean争取独立的斗争。 But even these differences were not far-reaching enough to overcome the inherent aversion to dogmatic fixation of principles; for, with the Jews, acceptance of principles was not so much a matter of theoretical assent as of practical conduct.但即使是这些分歧不影响深远，足以克服内在的反感教条式的固定原则;为，与犹太人，接受原则，就没有那么多的事理论赞同，因为实际的行为。 Though Josephus would have the divisions between the Pharisees and the Sadducees hinge on the formal acceptance or rejection of certain points of doctrine - such as Providence, resurrection of the body, which for the Pharisees, was identical with future retribution -- it is the consensus of opinion among modern scholars that the differences between these two parties were rooted in their respective political programs, and implied in their respectively national and anti-national attitudes, rather than in their philosophical or religious dogmas.虽然约瑟夫将有分歧法利赛和撒都该人系于正式接受或拒绝某些点的学说-如普罗维登斯，复活的身体，为法利赛，是完全相同的，与未来的报应-这是共识民意之间的现代学者认为，区别这两个政党都是植根于各自的政治纲领，并暗示他们分别是国家和反民族的态度，而不是在自己的哲学或宗教教条。
If the words of Sirach (iii. 20-23) are to be taken as a criterion, the intensely pious of his days did not incline to speculations of what was beyond their powers to comprehend.如有的话西拉奇（ iii. 20-23 ） ，以做为一个标准，在激烈虔诚的，他的日子并不倾向于猜测的是什么超出了他们的权力，以理解的。 They were content to perform their, religious duties in simplicity of faith.它们的内容，以履行其宗教职责，在简单的信念。 The Mishnah (Hag. 11. 1) indorsed this view of Sirach, and in some degree, discountenanced theosophy and dogmatism.该mishnah （ hag. 11 。 1 ） indorsed这一观点的西拉奇的，在某些程度上， discountenanced theosophy和教条主义。 Among the recorded discussions in the schools of the Rabbis, dogmatic problems commanded only a very inferior degree of attention ('Er. 13b: controversy concerning the, value of human life; Hag. 12a: concerning the order of Creation).其中记录的讨论中，学校的拉比，教条化的问题，指挥若只是一个很劣势的重视程度， （ '呃。 13B条：争议有关，人的生命价值; hag 。 12 ：关于秩序的建立） 。
Nevertheless, in the earliest Mishnah is found the citation of Abtalion against heresy and unbelief (Ab. i. 11 [12]); and many a Baraita betrays the prevalence of religious differences (Ber. 12b; 'Ab. Zarah 17a).不过，在最早mishnah发现引abtalion反对异端，不信者（ ab.一11 [ 12 ] ） ;和很多baraita出卖流行的宗教差异（ ber. 12 B条; '抗体。 zarah 17A条） 。 These controversies have left their impress upon the prayer-book and the liturgy.这些争论都离开了他们留下深刻的印象后，祈祷书和礼仪。 This is shown by the prominence given to the Shema'; to the Messianic predictions in the Shemoneh-Esreh (the "Eighteen Benedictions"), which emphasized the belief in the Resurrection; and, finally, to the prominence given to the Decalogue -- though the latter was again omitted in order to counteract the belief that it alone had been revealed (Tamid v. 1; Yer. Ber. 6b; Bab. Ber. 12a).这表现突出给予该架构' ;救世主的预言，在shemoneh - esreh （ " 18 benedictions " ） ，其中强调信仰的复活，以及最后向突出以十诫-虽然后者是再次省略，以抗衡认为它仅被发现（ tamid诉1层。误码率。 6B型; 2000年银行业。误码率。 12 ） 。 These expressions of belief are held to have originated in the desire to give definite utterance and impressiveness to the corresponding doctrines that were either rejected or attenuated by some of the heretical schools.这些言论信仰的举行，都起源于欲望，让一定的话语与impressiveness给相应的学说要么拒绝或衰减一些邪教学校。 But while the se portions of the daily liturgy are expressive of the doctrinal contents of the regnant party in the synagogue, they were not cast into the form of catalogued Articles of Faith.不过，虽然本身的部分日常礼仪中都表现的教义内容的regnant党在犹太教堂，他们并不暗淡的形式编目条款的信念。
The first to
make the attempt to formulate them was Philo of Alexandria. The influence of
Greek thought induced among the Jews of Egypt the reflective mood.
第一，使试图制定，他们是斐洛亚历山大。的影响，希腊思想诱导其中犹太人的埃及反射的心情。 Discussion was undoubtedly active on
the unsettled points of speculative belief; and such discussion led, as it
nearly always does, to a stricter definition of the
doctrines.讨论中，无疑是积极的就不了了之点，投机性的信念;这种讨论导致了，因为它几乎总是那样，以较严格的定义学说。
In his work "De Mundi Opificio," lxi.,
Philo enumerates five articles as embracing the chief tenets of
Mosaism:在他的作品"世界之德opificio ， " LXI的， 斐洛列举了五篇文章，作为概括性的行政原理mosaism
：
But among the Tannaim and Amoraim this example of Philo found no followers, though many of their number were drawn into controversies with both Jews and non-Jews, and had to fortify their faith against the attacks of contemporaneous philosophy as well as against rising Christianity.但其中tannaim和亚摩兰这个例子的斐洛没有找到追随者，尽管许多人对他们的人数被卷入争论与犹太人和非犹太人，并以坚定的信念对攻击的同时代哲学以及对崛起基督教。 Only in a general way the Mishnah Sanh.只有在一个普通的方式mishnah sanh 。 xi.十一。 1 excludes from the world to come the Epicureans and those who deny belief in resurrection or in the divine origin of the Torah.一日不包括从世界各地来epicureans和那些否认信仰复活或在神圣的起源律法。 R. Akiba would also regard as heretical the readers of Sefarim Hetsonim-certain extraneous writings (Apocrypha or Gospels)-and such persons that would heal through whispered formulas of magic.传译秋叶也将视为异端读者sefarim hetsonim -某些外在因素的著作（ apocrypha或福音） -这种人会愈合通过直犯嘀咕公式的魔术队。
Abba Saul designated as under suspicion of infidelity those that pronounce the ineffable name of the Deity.雅伯金曲娑罗双树指定为涉嫌不忠的那些发音无法形容的名义天神。 By implication, the contrary doctrine and attitude may thus be regarded as having been proclaimed as orthodox.言下之意，相反理论和态度，可能因而被视为已被宣布为东正教。 On the other hand, Akiba himself declares that the command to love one's neighbor the fundamental the principle of the Law; while Ben Asa i assigns this distinction to the Biblical verse, "This is the book of the generations of man " (Gen. vi; Gen. R. xxiv).另一方面，关于秋叶自己宣称的指挥，以爱一个人的邻居根本的原则，依法而奔亚细安i委派这种区分，以圣经诗句， "这是一部深刻反映几代人的人" （创六;将军传译二十四） 。 The definition of Hillel the Elder in his interview with a would-be convert (Shab. 31a), embodies in the golden rule the one fundamental article of faith.定义hillel长辈，在他的访谈也会被转换成（ shab. 31 A条） ，体现了在金科玉律一个基本的信念。
A teacher of the third Christian century, R. Simlai, traces the development of Jewish religious principles from Moses with his 613 commands of prohibition and injunction, through David, who, according to this rabbi, enumerates eleven; through Isaiah, with six; Micah, with three; to Habakkuk who simply but impressively sums up all religious faith in the single phrase, "The pious lives in his faith" (Mak., toward end).教师的第三个世纪，基督教，传译simlai ，痕迹的发展，犹太人的宗教原则，由摩西与他的613指令的禁止和强制令，通过大卫，他们根据这一拉比，还列举了11个，通过对以赛亚书，其中六人;弥迦，有三个;哈巴谷书的人简单地，但令人印象深刻地总结了所有宗教的信仰在单句， "虔诚的生命在他的信仰" （ mak. ，对完） As the Halakhah enjoins that one should prefer death to an act of idolatry, incest, unchastity, or murder, the inference is plain that the corresponding positive principles were held to be fundamental articles of Judaism.由于哈拉哈责成人，要选择死亡的行为，偶像崇拜，乱伦，不贞洁，还是以故意杀人罪，推理，显而易见，相应的积极原则被认为是基本物品的犹太教。
The theory that the Decalogue was the foundation of Judaism, its article of faith, was advocated Isaac Abravanel (see his Commentary on Ex. xx. 1); and in recent years by Isaac M. Wise of Cincinnati in his "Catechism" and other writings. 该理论认为十诫是基金会的犹太教，其文章的信仰，有人主张艾萨克abravanel （见他的评论对前第二十1 ） ，而且在近几年由艾萨克米明智的辛辛那提在他的"问答"及其他著作。
The only confession of faith, however, which, though not so denominated, has found universal acceptance, forms a part of the daily liturgy, contained in all Jewish prayer-books.唯一供认的信念，不过，虽然没有那么计价一样，已被普遍接受，形成了一个部分的日常礼仪中，包含所有的犹太人祈祷书籍。 ln its original form it read somewhat as follows: LN的，其原有的各种形式的阅读有点如下：
"True and established is this word for us forever. True it is that Thou art our God as Thou wast the God of our fathers; our King as [Thou wast] the King of our fathers; our Redeemer and the Redeemer of our fathers; our Creator and the Rock of our salvation; our Deliverer and Savior -- from eternity is Thy name, and there is no God besides Thee." "真实而确立的是这个字，我们永远如此，那就是，祢我们的上帝，因为你废了我们祖先的上帝，我们的国王为[あ废]国王的我们的父辈，我们的救赎主与救赎主，我们的父;我们的创造者和摇滚乐的拯救我们，我们的投递和救世主-来自永恒的，是你的名字，并没有上帝，除了你的" 。
This statement dates probably from the days of the Hasmoneans (see Landshuth, in "Hegyon Leb").这份声明的日期可能是从天的哈斯摩年王朝" （见landshuth ，在" hegyon黎巴嫩" ） 。
Judah ha-Levi endeavored, in his "Cuzari," to determine the fundamentals of Judaism on another basis.犹大公顷-利维努力，在他的"库扎里" ，以确定基本面犹太教的另一个基础。 He rejects all appeal to speculative reason, repudiating the method of the Motekallamin.他拒绝一切上诉，对投机性，因此，批判的方法，该motekallamin 。 The miracles and traditions are, in their natural character, both the source and the evidence of the true faith.神迹和传统，在他们的天然风貌，无论是来源和证据的真信仰。 With them Judaism stands and falls.与他们站在犹太教和跌倒。 The book of Bahya ibn Pakuda ("Hobot ha-Lebabot"), while remarkable, as it is, for endeavoring to give religion its true setting as a spiritual force, contributed nothing of note to the exposition of the fundamental articles.这本书的巴希耶伊本pakuda （ " hobot夏lebabot " ） ，而显着，因为它是，为努力让宗教的真定作为一种精神力量，贡献无关的字条给博览会的基本条款。 It goes without saying that the unity of God, His government of the world, the possibilities of leading a divine life-which were never forfeited by man-are expounded as essentials of Judaism.不用说，团结上帝，他的政府在世界范围内，有可能领导一个神圣的生命被永远不会被没收由人为阐述了作为必需品的犹太教。
Less well known
is the scheme of an African rabbi, Hananel b.那么众所周知的是该计划的一个非洲拉比，
hananel乙 Hushiel, about a
century earlier, according to whom Judaism's fundamental articles number
four: hushiel ，约在一个多世纪早些时候，根据犹太教的人的基本条款四：
This creed
Maimonides wrote while still a very young man; it forms a part of his Mishnah
Commentary, but he never referred to it in his later works (See S. Adler,
"Tenets of Faith and Their Authority in the Talmud," in his "Kobez 'al Yad," p.
92, where Yad ha-Hazakah, Issure Biah, xiv, 2, is referred to as proof that
Maimonides in his advanced age regarded as fundamental of the faith only the
unity of God and the prohibition of idolatry). It did not meet universal
acceptance; but, as its phraseology is succinct, it has passed into the
prayer-book, and is therefore familiar to almost all Jews of the Orthodox
school. The successors of Maimonides, from the thirteenth to the fifteenth
century-Nahmanides, Abba Mari ben Moses, Simon ben Zemah, Duran, Albo, Isaac
Arama, and Joseph Jaabez-reduced his thirteen articles to
three:这一信条迈蒙尼德写了，而仍是一个很年轻的男子，它构成了他的部分mishnah评，但他从未提及在他晚年作品（见第阿德勒，
"信条，并在其权力在塔木德经" ，在他的" kobez '亚得" ，第92页，那里亚得哈hazakah ， issure biah ，第十四条，第2
，被称为证明迈蒙尼德在他年事已高视为基本的信念，只有团结的上帝，并禁止偶像崇拜） 。
它不符合普遍接受，但是，因为其用语，是简洁的，它通过成为祈祷书，因此，熟悉几乎所有犹太人的正统派。接班人迈蒙尼德，从第十三到15世纪-
nahmanides ，雅伯金曲马里文贲摩西，西蒙贲zemah ，杜兰巴， albo ，艾萨克arama
，约瑟夫jaabez减少了他的13名文章之三：
Others, like Crescas and David ben Samuel Estella, spoke of seven fundamental articles, laying stress on free-will. On the other hand, David ben Yom-Tob ibn Bilia, in his "Yesodot ha- Maskil" (Fundamentals of the Thinking Man), adds to the thirteen of Maimonides thirteen of his own - a number which a contemporary of Albo (see "'Ikkarim," iii.) also chose for his fundamentals; while Jedaiah Penini, in the last chapter of his "Behinat ha-Dat," enumerated no less than thirty-five cardinal principles (see Low, "Judische Dogmen," in his "Gesammelte Werke," i. 156 et seq.; and Schechter, "Dogmas of Judaism," in "Studies of Judaism," pp. 147-181). 另一些国家如crescas和戴维本塞缪尔菱，谈到了七项基本条款，注重对自由意志。另一方面，朱本赎罪-来的伊本bilia ，在他的"耶索多特夏maskil " （基本面的思想文） ，增加至13个的迈蒙尼德十三他自己的-多项，其中一个当代的a lbo（见" ' i kkarim， "三） ，也选择了他的基本面，而j edaiah佩尼尼，在最后一章是他的" b ehinat夏多巴胺转运体" ，列举了不少于35红衣主教原则（见低， " judische dogmen " ，在他的" gesammelte werke ， "一， 156页起。 ; Schechter已， "经文的犹太教" ，在"研究犹太教， "页147-181 ） 。
In the fourteenth century Asher ben Jehiel of Toledo raised his voice against the Maimonidean Articles of Faith, declaring them to be only temporary, and suggested that another be added to recognize that the Exile is a punishment for the sins of Israel .在14世纪阿什尔贲杰希勒托莱多提出他的声音对maimonidean文章的信仰，宣称它们将只是暂时的，并建议另加上认识到，流亡是一种惩罚，为捷联惯导系统的以色列。 Isaac Abravanel, his "Rosh Amanah," took the same attitude towards Maimonides' creed.艾萨克abravanel ，他的"羁绊amanah ， "采取了同样的态度对待迈蒙尼德'信条。 While defending Maimonides against Hasdai and Albo, he refused to accept dogmatic articles for Judaism, holding, with all the cabalists, that the 613 commandments of the Law are all tantamount to Articles of Faith.而捍卫迈蒙尼德对哈斯代和albo ，他拒不接受教条式的文章，为犹太教， 控股，与所有cabalists ，即613诫命的法律，都等同于文章的信仰。
In liturgical poetry the Articles of Faith as evolved by philosophical speculation met with metrical presentation.在礼仪诗词文章的信念演变哲学投机会见格律介绍。 The most noted of such metrical and rhymed elaborations are the "Adon 'Olam," by an anonymous writer - now used as an introduction to the morning services (by the Sephardim as the conclusion of the musaf or "additional" service), and of comparatively recent date; and the other known as the "Yigdal," according to Luzzatto, by R. Daniel b.最指出，这种格律和联绵交待，是" adon ' olam " ，是由一位匿名作者-现在被用作介绍早上服务（由s ephardim作为总结该m usaf或"额外"服务） ，以及较近期的日期和其他被称为" yigdal ， "根据luzzatto ，由R.丹尼尔乙 Judah Dayyan.犹大dayyan 。
The declaration of principles by the Pittsburgh Conference (1885) is to be classed, perhaps, with the many attempts to fix in a succinct enumeration the main principles of the modern Jewish religious consciousness.原则声明是由美国匹兹堡会议（ 1885年） ，是被归类，也许，与许多尝试，以确定在一个简洁的枚举的主要原则现代犹太宗教意识。
The Karaites are not behind the
Rabbinites in the elaboration of Articles of Faith. The oldest instances of
the existence of such articles among them are found in the famous word by Judah
ben Elijah Hadassi, "Eshkol ha-Kofer."
该卡拉不是背后rabbinites在拟订条款的信念。历史最悠久的事例存在这样的文章，其中发现在著名的词，犹大贲利亚hadassi ，
"埃什科尔夏kofer " 。 In the order
there given these are the articles of the Karaite:该命令有鉴于这是文章的karaite
：
The number ten here is not accidental. 人数十年在这里，不是偶然的。 It is keeping with the scheme of the Decalogue. Judah Hadassi acknowledges that he had predecessors in this line, and mentions some of the works on which he bases his enumeration. 这是符合该计划的十诫。犹大hadassi承认，他的前任曾在这条线，并提到有些工程对他的基地，他枚举。 The most succinct cataloguing of the Karaite faith in articles is that by Elijah Bashyatzi (died about 1490).最简洁的编目的karaite信仰的文章，是由以利亚bashyatzi （死于约1490 ） 。 His articles vary but little from those by Hadassi, but they are put with greater philosophical precision (see Jost, "Geschichte des Judenthums," ii. 331).他的文章各有不同，但很少从这些由hadassi ，但他们把更多的哲学精度（见约斯特， "历史馆万judenthums ， "二331 ） 。
Bibliography:
参考书目：
Schlesinger, German translation of
'Ikkarim (especially introduction and annotations),
xvi-xliii.施莱辛格，德语翻译' ikkarim （尤其是介绍和说明） ， 16 -四十三。 620 et seq ., 640 et seq.; Low,
Gesammelte Werke , i. 620 页起 ， 640页起。低， gesammelte
werke ，一。 31-52, 133-176;
Jost, Gesh. 31-52 ， 133-176 ;约斯特， gesh 。 des Judenthums und Seiner Sekten
; Hamburger, Realencyclopadie, sv Dogmen ; Rappoport, Biography of
Hananel; Schechter, The Dogmas of Judaism , in Studies in Judaism ,
pp 147-181; J. Aub. Ueber die Glaubens-Symbole der Mosaischen Religion ;
Frankel's Zeitschrift fur die Religiosen Interessen des Judenthums ,
1845, 409, 449; Creizenach, Grundlehren des Israelitischen Glaubens , in
Geiger's Wissensch. Zeitschrift fur Jud. 万judenthums
und围网sekten ;汉堡包， realencyclopadie ， sv dogmen ; rappoport ，
传hananel ; Schechter已，教条的犹太教 ，在研究，在犹太教 ，页147-181的J.银行保证。
ueber模具glaubens - symbole明镜mosaischen宗教 ;弗兰克尔的：
Zeitschrift毛皮模具的兴趣religiosen万judenthums ， 1845年， 409 ， 449 ;克赖策纳赫，
grundlehren万israelitischen glaubens ，在盖格的wissensch 。 ：
Zeitschrift毛皮jud 。 Theologie , i.
theologie ，一。 39 et seq ., ii. 39
段及以下各段 ，二。 6 8, 255. 8月6日， 255 。
The Thirteen Articles of Messianic Jewish Faith are as follows:十三条的救世主信仰犹太教分列如下：
It is the custom of many Congregations to recite the Thirteen Articles of Faith given by Moses Maimonides.这是习俗，许多教友朗诵十三条的信仰所给予的摩西迈蒙尼德。 However, as Messianic Believers we need to state clearly that "we have an understand of these his principles, but in a new way."不过，由于救世主的信徒，我们必须明确指出， "我们有一个理解他的这些原则，但在一个新的途径" 。
Maimonides was a great teacher just like Moses was a great teacher, but Yeshua was the greatest of all teachers, the one prophet greater then Moses himself.迈蒙尼德是一位伟大的老师就像摩西是一个伟大的教师，但耶稣是最大的教师，一个更大的先知摩西，然后自己。 It was given to Yeshua to codify the Scriptures for us, we need not look to Rabbinical Judaism for that.它给耶稣编纂会念经，为我们，我们没有必要期待犹太教犹太教表示赞赏。
Rabbinical Judaism can teach us much, yes, I will not deny that, but it can also lead you astray from the teaching of Messiah Yeshua as well. We should all be like the noble Bereans, (Acts 17:11) who in the Synagogue heard the speakers, received the word with all readiness of mind, and searched the Scriptures daily, to see whether what they heard was so. These brothers and sisters were called "noble" for a good reason, and that reason was - with readiness of mind they knew the Word of God is chief over all.犹太教犹太教可以教我们很多，是的，我不否认，但它也可以把你引入歧途，从教学的救世主耶稣，以及我们都应该像崇高bereans ， （使徒行17:11 ）谁在犹太教堂听到的发言后，收到了词与所有愿意观念的更新，并搜查了，每天念经，看看是否有什么，他们曾听到有人这么这些兄弟姐妹，被称为"贵族" ，为一个好理由，并认为理由是-准备就绪铭记他们知道上帝的话，是行政所有。 Believers in Messiah Yeshua must never forget that fact!信徒在基督耶稣决不能忘记这一事实！ It is the hope that if your Messianic Fellowship does use the Thirteen Articles of Faith you might want to use these instead of those of Moses Maimonides.它是希望，如果你的救世主金是否使用13个条款的信仰，你可能想利用这些不是那些摩西迈蒙尼德。
FYI Note: fyi注意：
The number thirteen is the last winding in the Tzitzit, it stands for God's Oneness and Love.人数13名，是去年缠绕在tzitzit ，它站在上帝的统一性和爱。 When all the other windings have been tied on the Tzitzit, what you have is a picture of God as "One" (Echad), and God as "Love" and that is the best Article of Faith we can claim.当所有其他绕组有被捆绑就tzitzit ，你是一个图片上帝的作为"一" （ echad ） ，与神为"爱"这是最好的信念，我们可以索赔。 To know your God as "One" and that He is "Love" brings one to want to Worship Him with all that is in you.知道你的上帝，因为"一" ，并说他是"爱" ，带来了一个想要以崇拜他的一切，这就是你。 By the way, there are three ways of tying the Tzitzit, but the Ashkenazi way is the oldest form we are told, and would be the best one to use.由途径，有三种方式绑tzitzit ，但德系的方法是最古老的形式告诉我们，并会是最好的人利用。
Let me end with a Psalm of Praise from the Name of God.最后，请允许我以诗篇赞美来自上帝的名义。 Verses one, and two are from the Septuagint, be sure to meditate on them.小诗之一，以及两个分别来自septuagint ，请务必打坐对他们的影响。 The Septuagint predates what we use today, and was used by the followers of Yeshua Messiah.该septuagint早，我们今天所使用的，是用信徒们的耶稣救世主。
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