[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.
[120]. See Guide, III., xxvi.
[121]. Ibid., chaps. xxiii. and xxviii.; see also II., chaps. xxxiv. and xl.
[122]. See Guide, II., chaps. xxxix. and xl.; and especially the Iggereth Teman.
[123]. All this is explained in many passages throughout Maimonides’ books, which are too numerous to be particularised.
[124]. For the “reasons of the commandments” see Guide, III., chaps. xxvi.-xlix.
[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.
[126]. Introduction to Zera’im.
[127]. Guide, II., chap. xxxix., and III., chap. xxxiv.
[128]. See Guide, II., chap. xxix.; Eight Chapters, chap. viii.