Creation in Israeli seems to be the same as emanation, for on the one hand he tells us that souls are created, that nothing precedes the four elements except the Omnipotence of God, and on the other that the elements come from the motion of the Sphere, and the souls issue from the shadow of the Intelligence. For matter and form there seems to be no room at all except as logical principles. This is evidently due to the fact that Israeli is unwittingly combining Aristotelian physics with Neo-Platonic emanationism. For Aristotle matter and form stand at the head of sublunar change and are ultimate. There is no derivation of matter or form from anything. The celestial world has a matter of its own, and is not the cause of the being of this one except as influencing its changes. God is the mover of the Spheres, but not their Creator, hence he stands outside of the world. This is Theism. In Israeli there is a continuity of God, the intelligible world and the corporeal, all being ultimately the same thing, though the processes in the two worlds are different. And yet he obviates Pantheism by declaring that God is a principle not an element. We said before that Israeli takes no avowed attitude to Jewish dogma or the Bible. He never quotes any Jewish works, and there is nothing in his writings to indicate that he is a Jew and is making an effort to harmonize Judaism with philosophy and science. In words he refers to creation _ex nihilo_, which is not necessarily Jewish, it might be just as well Mohammedan or Christian. But in reality, as we have seen, his ideas of the cosmic process are far enough removed from the orthodox doctrine of creation as it appears in Bible and Talmud.