  In other words, Falaquera in the context of his commentary on Maimonides’ Guide reveals his own view on creation of the world, one of the secrets of the Torah. This view differs from the one commonly held in the Jewish community of his time, which he himself called a root and true opinion of the Torah in his more popular works. The view presented in the commentary – for Falaquera, the true interpretation of the teaching of the Torah and a precise formulation of it – still speaks of God’s creation, not ex nihilo, but rather after non-existence (ahar ha-he‘der) or after privation of form. In other words, it appears that for Falaquera, creation is through informing prime matter (cf. Shiffman, “Falqerah As Interpreter,” 7–14 [220]). This interpretation of Falaquera’s teaching is strengthened by his explanation of ‘creation’ (beri‘ah) in his Commentary on the Torah: “The word ‘creation’ teaches creation of the substance and quiddity of the thing, through which it is what it is … for the giving of the spirit to the bodies of this world is called ‘creation’. … [God] gives all creatures substantive form, that is, specific form, by which the thing is distinguished from something else” (Jospe, Torah and Sophia, 468). For Falaquera then, some of the philosophers do share a view of creation of the world precisely “in the way that we believe in it.”