In order to convince his friend more fully of the absolute groundlessness of the attacks upon the master, Hillel volunteered, with a somewhat exuberant self-complacency, to explain satisfactorily those passages of the Moreh which gave offense.
And in order to quiet once and forever the constantly recurring dissensions, Hillel formulated a somewhat fantastic plan, which reveals at the same time his love of justice and his sincere regret that the sorrows of his people were increased by these discords.
The plan was as follows: A council, composed of the most eminent rabbis of the East, should convene at Alexandria, and, after listening to the opponents of Maimonides and examining their objections, should give a decision to be accepted by all Jews.
He even pledged himself to implicit belief in the miraculous stories of the Bible and the Talmud, incurring thereby the censure of the more logical thinker Seraiah ben Isaac (Oẓar Neḥmad, ii.124 et seq.).
He translated some works of Thomas Aquinas into Hebrew, such as the first part of the De unitate intellectus twenty years after its appearance, and adopted his position on the immortality of the individual soul,[1] not fearing to salute him as "the Maimonides of his age, even capable of responding to questions that the Master had left undecided"[2] Hillel's works, in addition to the Tagmule ha-Nefesh, include: a commentary to Maimonides' 25 Propositions (Haḳdamot), printed together with the Tagmule ha-Nefesh; a revision of the Liber de Causis, short extracts of which are given in Halberstam's edition of Tagmule ha-Nefesh; Sefer ha-Darbon, on the Haggadah; a philosophical explanation of Canticles, quoted in Tagmule ha-Nefesh; Chirurgia Burni ex Latina in Hebræam Translata (De Rossi MS. No.