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If you read Rambam's 13 Ani Maamin's, 13 Principles of Faith, you'll note that only the 10th one makes reference to Tanach. Is there a reason for that? (Looking for sourced answer, rather than speculation).

י] אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּורֵא יִתְבָּרַךְ שְׁמו יודֵעַ כָּל מַעֲשה בְנֵי אָדָם וְכָל מַחְשְׁבותָם, שֶׁנֶּאֱמַר הַיּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשיהֶם.

I believe with perfect faith that the Creator, Blessed be His Name, knows all the deeds of human beings and all their thoughts, as it is written, "Who fashioned the hearts of them all, Who comprehends all their actions" (Psalms 33:15).

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    If a passuk exists for the message why not use it? – Ani Yodea Feb 15 '15 at 20:18
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    Your question is on the formulation of the Ani Maamin list? Because every principle of the Rambam has at least one verse in the original text of the Rambam. – Y     e     z Feb 15 '15 at 21:15
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Prelude: Ani Maamin is of unknown authorship, and occasionally deviates from the most accurate presentation of the Rambam's principles. In this particular example, Ani Maamin brings a verse that the Rambam himself did not bring as source-text for this principle (however, in the Rambam's discussion of this principle in Moreh Nevochim, 3:17, he does cite this verse as evidence that Hashem investigates all actions of mankind). In any event, R' Moshe Shapiro assumes that the Ani Maamin was written by a person of stature, and it has been incorporated into the liturgy of virtually all Jewish communities, so here is his explanation (R' Moshe Shapiro, found in Re'eh Emunah 10a):

Seemingly, as this verse is not one of the verses that the Rambam brings, it is not being brought as a source but rather as a point of clarification. This verse is also cited in a mishna in Rosh Hashana (1:2):

בראש השנה, כל באי עולם עוברין לפניו כבני מרון, שנאמר "היוצר יחד, ליבם; המבין, אל כל מעשיהם"

On Rosh Hashana, all inhabitants of the world pass before Him like b'nei maron, as it says "Who fashioned the hearts of them all, Who comprehends all their actions"

The gemara (Rosh Hashana 18b) deduces from the addition of this verse that all of humanity is judged with one stroke. This is the judgement which incorporates all of humanity and their actions, though they may be done with free-will, into Hashem's greater plan for existence.

R' Shapiro understands that the point of the 10th principle being emphasized is that Hashem's knowledge accounts for all the actions of man, and man's free will cannot subvert the greater plan that Hashem has for creation. Thus, the Ani Maamin brings this verse as an explanatory note, that Hashem has one master plan which takes into consideration and accounts for the actions of all mankind.

(This is a summarized presentation of R' Shapiro's approach to this principle, in order to focus on the verse of the Ani Maamin. For the full discussion and context, see רעה אמונה p. 241-247)

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In Nefesh Shimshon Shaareh Emunah, R' Shimshon Pinkus says that in every other principle, we are meant to understand the concept according to our own terms. i.e. Hashem doesn't have a body means what we call not having a body. However, Hashem's knowledge is not the knowledge that we relate to on our own terms, as the Rambam explains in several places (e.g. Hilchos Yesodei HaTorah 2:10, Hilchos Teshuva 5:5), and therefore the Ani Maamin adds on this verse to clarify that Hashem's knowledge which is being discussed is the unique knowledge of Hashem's knowledge.

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