See _Hilchoth De’oth_, chap. i.; _Eight Chapters_, chap. iv. Footnote 112: _Guide_, III., chap. liv. Footnote 113: See _Eight Chapters_, end of chap. iv. and beginning of chap. v. Lazarus (_Ethik des Judentums_, I., chap. xiv.) fails to notice this difference between Aristotle and Maimonides, and therefore finds it strange that Maimonides introduces Aristotle’s doctrine of the mean into Jewish ethics. Footnote 114: Introduction to _Zera’im_. Footnote 115: See _Guide_, III., chaps. xxvii., xxxiv. Maimonides is not explicit on the relation of the minority to social morality; but his view on this question is evident from what he says in the chapters quoted, and _passim._ Footnote 116: _Eight Chapters_, chap. v. Footnote 117: _Guide_, II., chap. xxv. Footnote 118: _Guide_, II., chaps. xxv. and xvi. Footnote 119: Maimonides explains his views on the methods of divine revelation and the nature of prophecy in general, and of the prophecy of Moses in particular, in several places: especially in _Guide_, II., chaps. xxxii.-xlviii., and in _Mishneh Torah_, section _Foundations of the Law_, chap. vii. But for our present purpose we need not enter into these speculations. It suffices to say that here also he was true to his own system. The Prophet is for him the most perfect “actual man”; and the divine inspiration reaches the Prophet through that separate Intelligence (“active intellect”) which is, according to the philosophical system adopted by Maimonides, charged with the guidance of the world and with the raising of all forms (including the form of the soul) from potentiality to actuality. Footnote 120: See _Guide_, III., xxvi. Footnote 121: _Ibid._, chaps. xxiii. and xxviii.; see also II., chaps. xxxiv. and xl. Footnote 122: See _Guide_, II., chaps. xxxix. and xl.; and especially the _Iggereth Teman_. Footnote 123: All this is explained in many passages throughout Maimonides’ books, which are too numerous to be particularised. Footnote 124: For the “reasons of the commandments” see _Guide_, III., chaps. xxvi.-xlix. Footnote 125: For instance: there is a reason for sacrifices in general. “But we cannot say why one offering should be a lamb, whilst another is a ram; and why a fixed number of them should be brought.... You ask why must a lamb be sacrificed and not a ram? but the same question would be asked, why a ram had been commanded instead of a lamb, so long as one particular kind is required. The same is to be said as to the question why were seven lambs sacrificed and not eight; the same question might have been asked if there were eight.” _Guide_, III., chap. xxvi. Footnote 126: Introduction to _Zera’im_. Footnote 127: _Guide_, II., chap. xxxix., and III., chap. xxxiv. Footnote 128: See _Guide_, II., chap. xxix.; _Eight Chapters_, chap. viii. Footnote 129: