Besides these typical meanings, the matters of the Torah have also their symbolical importance, which places them almost above the sphere of human conception; they are neither exactly what they seem to be nor entirely what their name implies, but a reflex from things unseen, which makes any human interference both preposterous and dangerous. Of “the things _called_ Tree of Life and Tree of Knowledge,” Nachmanides tells us that their mystery is very great, reaching into higher worlds. Otherwise, why should God, who is good and the dispenser of good, have prevented Adam from eating the fruit (of the latter), whilst in another place he says: “And if thou wilt be worthy, and understand the mystery of the word _Bereshith_(92) (with which the Torah begins), thou wilt see that in truth the Scripture, though apparently speaking of matters here below (on earth), is always pointing to things above (heaven);” for “every glory and every wonder, and every deep mystery, and all beautiful wisdom are hidden in the Torah, sealed up in her treasures.” It is very characteristic of the bent of Nachmanides’ mind, that he is perhaps the first Jewish writer who mentions the apocryphal book _The Wisdom of Solomon_, which he knew from a Syriac version, and which he believed to be genuine. And when we read there (vii. 7‐25), “Wherefore I prayed and understanding was given to me. I called upon God and the spirit of wisdom came upon me.... For God has given me unmistakable knowledge to know how the world was made, and the operations of the planets. The beginning, ending, and midst of the times, the alterations and the turnings of the sun, the changes of the seasons, the natures of the living creatures and the furies of the wild beasts, the force of the spirits and the reasonings of men, the diversities of plants and the virtues of the roots. All such things that are either secret or manifest, them I knew”—the wise king was, according to Nachmanides (who quotes the passages which I have just cited), speaking of the Torah, which is identical with this wisdom, a wisdom which existed before the creation, and by which God planned the world. Hence it bears the impression of all the universe, whilst on the other hand when it is said, “The king brought me into his chambers,” those secret recesses of the Torah are meant in which all the great mysteries relating to Creation and to the Chariot (Ezekiel i.) are hidden.