The book Truth and Faith by Rabbi Tal Haimovitz

Perhaps his main argument there is something like this (I think I easily dismissed the other arguments):
1. Assumption A - There are commandments that are related to correct belief/perception
2. Assumption B - As with every commandment, these commandments have boundaries and details
3. Conclusion - The boundaries of these commandments should be decided using halachic tools like the rest of the commandments

What do you disagree with?

1. You don't accept at all that there are commandments that are related to correct view in the Torah? After all, in principle it is clear that you accept that if God reveals himself to us, then we will accept things even if we think otherwise. Likewise, it is difficult to say that the Bible does not contain any conceptual intention.
2. Sounds reasonable
3. Maybe this is where the fallacy lies? That even if there are such commandments, and even if their boundaries need to be interpreted, it is still up to each individual, because in any case, "will has no precedence over faith"?

Congratulations Yair. I actually enjoyed reading the article. Especially the part about the relationship to the legends of the sages.

The question of whether or not there are such commandments is irrelevant. Even if there are no such commandments, it is certainly interesting to clarify your own intellectual positions. My argument is that there is no room for halakhic rulings and authority in this matter. Therefore, as you wrote in 3, even if there are such commandments, everyone is supposed to interpret them according to their own understanding (and of course, you can also adopt someone else's position that you like, but without regard to ruling procedures as in halakhic).

Your Honor,
Isn't it presumptuous to stand like a wall in front of the battery of the first and the last, who believe the opposite of you?
Is something there not moving? Maybe there is an error in the thought process, since the majority of the entire building is against you?

Perhaps there is a difference between the truth and the halacha in practice. Maimonides writes several times that halacha should not be ruled on matters that are not in practice and yet the ruling is made, in the law of repentance for example, when he alludes there to the 13 barren ones that define heresy for the issue and their halakhic implications. In practice, one must decide. Is the ruling correct? You know.

Rabbi Michi, I agree with you, and also with the Ya'ev”tz who put it beautifully (Birat Migdal Oz, Mossad Ha'Amin)
“And since the intellect has decreed thus, there is no need for a mitzvah, for what good is a mitzvah to know and believe something if the intellect resists and refuses to accept it” and more

Beautiful. I didn't know him. He was a fascinating Jew.

The truth is that the Maimonides probably meant by the word “to know” not to accept (although in the Book of Mitzvot he wrote “to believe,” but this is a kind of translation error of the Tivonim and the real translation was “to know.” Thus writes Rabbi Kapach) but to clarify what was conveyed to us in Kabbalah. That is, to know with clear evidence, as he puts it (“that we may know and that it may be confirmed with clear evidence that”) that what was conveyed to us is true. Since knowledge in itself is like seeing and does not belong to the commandment upon it, the intention is probably to command the actions that lead to knowledge, namely, clarification, search, and examination. The system, out of confidence in the correctness of its axioms, commands you to reach a clear view of their correctness

According to Maimonides, this was probably the foundation for the work of a teacher of the confused, and this also explains the detailing of the contents of this information (the reality of God and His unity) in the first chapter of the Foundations of the Torah. These are the details of the methods of fulfilling this mitzvah according to his method. As he does with the other mitzvahs, who writes "the mitzvahs of doing this and that, and then details the other methods of fulfilling the mitzvah. In our time, the way to fulfill this mitzvah is by studying Jewish thought and the teachings of Kabbalah (with the addition of personal thought. That is, studying them in order to achieve truth. Not in order to know who says what. But without this, it is not called study without any connection at all). In fact, the mitzvah is to study the sciences of divinity.