  Falaquera did not seek originality, yet was quite creative in his presentation of philosophy and science. He was, for example, one of the first Hebrew authors to write a philosophic dialogue, an encyclopedia of science and philosophy, a commentary on the Guide of the Perplexed, and poetic philosophic tales. His method of seamlessly blending various philosophic texts together to form a coherent whole is perhaps unique to him. But the fact is that his most important works are comprised of Hebrew versions of the writings of others. We have seen that his personal views on theological-philosophical matters may be discerned from his Moreh ha-Moreh, particularly when he speaks in his own name. Yet even in his earlier works, he often asserted his personal views, but he usually let his sources do the talking. When proper care is taken in the study of these works not to jump to conclusions regarding his views on the basis of his translations, it is possible to uncover his own theology. The role played by his occasional critical comments in his commentary is played by the selection, blending, and abridgment of sources in the earlier works. The theology derived from such careful study of his translations and from his commentary may not always accord completely with that expressed in his more popular independent treatises (such as the Iggeret ha-Vikkuah and Iggeret ha-Halom), where he explicitly maintains the existence and unity of God, His knowledge of particulars, His providence over human individuals, His creation of the world, divine prophecy, miracles, reward and punishment, and eternal life, which is the World to Come. Scholars will no doubt debate his views on particular topics, but the thinker who emerges from virtually all his writings is a moderate Maimonidean, committed to the essential harmony between the true teachings of Torah and those of philosophy.