impotence of the heavenly host, so that there is no use in knowing their name, the power and might belonging only to God. We may venture even a step further, and maintain that in Nachmanides’ system there is hardly room left for such a thing as nature or “the order of the world.” There are only two categories of miracles by which the world is governed, or in which God’s Providence is seen. The one is the category of the manifest miracles, as the ten plagues in Egypt, or the crossing of the Red Sea; the other is that of the hidden miracles, which we do not perceive as such, because of their frequency and continuity. “No man,” he declares, “can share in the Torah of our Teacher, Moses (that is, can be considered a follower of the Jewish religion), unless he believes that all our affairs and events, whether they concern the masses or the individual, are all miracles (worked by the direct will of God), attributing nothing to nature or to the order of the world.” Under this second order he classes all the promises the Torah makes to the righteous, and the punishments with which evil‐doers are threatened. For, as he points out in many places, there is nothing in the nature of the commandments themselves that would make their fulfilment necessarily prolong the life of man, and cause the skies to pour down rain, or, on the other hand, would associate disobedience to them with famine and death. All these results can, therefore, only be accomplished in a supernatural way by the direct workings of God.