Thus miracles are raised to a place in the regular scheme of things, and the difficulty regarding the possibility of God’s interferences with nature disappears by their very multiplication. But a still more important point is, that, by this unbroken chain of miracles, which unconditionally implies God’s presence to perform them, Nachmanides arrives at a theory establishing a closer contact between the Deity and the world than that set forth by other thinkers. Thus, he insists that the term _Shechinah_, or _Cabod_(87) (Glory of God), must not be understood, with some Jewish philosophers, as something separate from God, or as _glory created_ by God. “Were this the case,” he proceeds to say, “we could not possibly say, ‘Blessed be the glory of the Lord from his place,’ since every mark of worship to anything _created_ involves the sin of idolatry.” Such terms as _Shechinah_, or _Cabod_, can therefore only mean the immediate divine presence. This proves, as may be noted in passing, how unphilosophical the idea of those writers is who maintain that the rigid monotheism of the Jews makes God so transcendental that He is banished from the world. As we see, it is just this assertion of His absolute Unity which not only suffers no substitute for God, but also removes every separation between Him and the world. Hence also Nachmanides insists that the prophecy even of the successors of Moses was a direct communion of God with the prophet, and not, as others maintained, furnished through the medium of an angel. The third fundamental dogma, _Yediah_, includes, according to Nachmanides, not only the omniscience of God—as the term is usually translated—but also His recognition of mankind and His special concern in them. Thus, he explains the words in the Bible with regard to Abraham, “For I know him” (Gen. xviii. 19), to indicate the special attachment of God’s Providence to the patriarch, which, on account of his righteousness, was to be uninterrupted for ever; whilst in other places we have to understand, under God’s knowledge of a thing, his determination to deal with it compassionately, as, for instance, when Scripture says that God knew (Exod. ii. 25), it means that His relation to Israel emanated from His attribute of mercy and love. But just as God knows (which means loves) the world, He requires also to be recognised and known by it. “For this was the purpose of the whole creation, that man should recognise and know Him and give praise to His name,” as it is said, “Everything that is called by my name (meaning, chosen to promulgate God’s name), for my glory have I created it.”