Before discussing what the significance of creedal confession is we must know if creedal confessions have significance at all. Aquinas, in the “Summa Theologica” (second part of the second part, question three) addresses this question (“Whether confession is an act of faith?” and “Is confession of faith necessary for salvation?”) and comes to the conclusion that “outward actions belong properly to the virtue to whose end they are specifically referred” and that therefore confession is an act of faith and furthermore that (under certain circumstances) confession is necessary for salvation. Gellman cites Aquinas’ explanation for confession’s significance: “For the outward utterance is intended to signify the inward thought.” Gellman then cites, as the Jewish “semi-creedal” texts Ani Ma’amin and Yigdal. These are compared with the Nicene Creed, an affirmation recited in Christian services. Upon first glance it would appear that the importance placed upon verbalization of belief in Christianity, the “outward utterance” of the “inward thought” is not shared by Judaism. (See the opening sentence in Maimonides' Guide I:50.) Gellman’s supposed parallels are in no way required parts of the service—in fact, no less than the great kabbalist Isaac Luria (Pri Etz Hayim, Sha’ar HaT’fila p. 15) was opposed to the recitation of Yigdal entirely. Ani Ma’amin, while less controversial, is in also not an integral part of the service, and in truth is just a convenient summary of Maimonides’ Thirteen Principles. Maimonides defines the first commandment as “to know that there is a G-d”, not to state one’s knowledge. Is there then no requirement in Judaism for an outward expression of faith? Perhaps.

However, there is another possible candidate for a Jewish “declaration of faith”, overlooked by Gellman. The Talmud (B’rakhot 13b), in describing the k’riat sh’ma of Rabbi Yehuda HaNasi, refers to the first verse as kabalat malkhut shamayim, or “acceptance of heavenly kingship”. According to Rashba (13b) this is reflected in the intention required for recitation, namely that one intend "שיקבל עליו מלכות שמים בהסכמת הלב" – if this is the case, there may indeed be a parallel to Aquinas’ “outward utterance intended to signify the inward thought.” But the view of Rashba is not universally accepted. According to Keren Orah (Introduction to B’rakhot) whether k’riat sh’ma is of a creedal nature is the subject of dispute between the Babylonian and the Jerusalem Talmud.