The account becomes more complex when we recognize that there can be fictions within a fiction. Famously, Hamlet contains a play within a play. Let us call the actor who plays the king in the play within the play, Adam. If I say that ‘Adam is a king,’ I say something false, because Adam doesn’t exist, and you can’t be a king if you don’t exist. Even relative to Shakespeare’s fiction, I have said something false, because Adam isn’t a King, he’s an actor. But, relative to the fiction within the fiction, I have said something true. Theoretically, there is no limit to the number of times we can iterate this maneuver. There can be fictions within fictions within fictions.
of vat that exists beyond the horizon of our experience. We might think that we’re talking meaningfully, when we talk about the world that lies beyond the horizons of human experience, but, perhaps we’re under some sort of delusion. Perhaps our words don’t have the power to reach out that far. Thus, even if God is the author of reality, in some way comparable to Shakespeare’s authorship of Hamlet, there is a sense in which we couldn’t really talk meaningfully about it. So, a lot of this blog, has actually been nonsense, as it’s tried to talk about worlds above our own, so to speak. But, the hope is that, as with Wittgenstein’s Tractatus, the nonsense is, somehow, illuminating.
 Evans, G., The Varieties of Reference, Oxford: Oxford University Press, 1982, §§10.2-10.4; and Walton, K., ‘Pictures and Make-Believe,’ Philosophical Review, 1973, vol. 82, pp. 283-319, and his ‘Fearing Fictions,’ Journal of Philosophy, 1978, vol. 75, pp. 5-27.
 Cf. Mei Hashiloach in parshat Miketz.
 See section VI of R. Hefter’s as yet unpublished article on the Determinism of R. Mordechai Leiner – in that paper, the reading that I present of the Izbicer’s worldview is very well butrussed in the relevant texts.
 See his comments on Leviticus 12:2, in volume 1 of the Mei Hashiloach.
 I owe this turn of phrase to R. Hefter.