This destiny, as well as Reward and Punishment in general, is treated in the concluding chapter of the _Law of Man_, which is known under the title of _The Gate of Reward_.(81) Nachmanides does not conceal from himself the difficulties besetting inquiries of this description. He knows well enough that in the last instance we must appeal to that implicit faith in the inscrutable justice of God with which the believer begins. Nevertheless he thinks that only the “despisers of wisdom” would fail to bring to this faith as full a conviction as possible, which latter is only to be gained by speculation. I shall have by and by occasion to refer to the results of this speculation. Here we must only notice the fact of Nachmanides insisting on the _bodily_ resurrection which will take place after the coming of the Messiah, and will be followed by the _Olam Habba_(82) (the life in the world to come) of which the Rabbis spoke. Irrational as this belief may look, it is only a consequence of his theory, which, as we have seen, assigns even to the flesh an almost spiritual importance. Indeed, he thinks that the soul may have such an influence on the body as to transform the latter into so pure an essence that it will become safe for eternity. For, as he hints in another place, by the continual practising of a thing the whole man, the body included, becomes so identified with the thing that we call him after it, just as the Holy Singer said: I am prayer,(83) so that— Oft converse with heavenly habitants Begins to cast a beam on the outward shape, The unpolluted temple of the mind, And turns it by degrees to the soul’s essence, Till all be made immortal.