 Albalag accommodates the Torah into this political theme, assigning it a crucial role in establishing social and political order and maintaining the divinely ordained perpetual existence of the human species. Nothing in this outlook deviates from the view of Medieval Aristotelians regarding the socio-political benefit of Divine Law. Maimonides, for instances, deems the Torah a key factor in the establishment and preservation of social well-being. Still Albalag departs from Maimonides, as well as prominent Muslim philosophers such as al-Farabi and Averroes, in that he confines the Torah to this specific socio-political purpose. These philosophers define divine Law in terms of its goal: unlike man-made laws which care only for the welfare of society, divine Law cares for both the welfare of society and welfare of the soul (Fraenkel 2012: 175; Z. Harvey 1980: 199–200). Maimonides particularly emphasizes that the Torah’s goal does not exclusively focus on the practical domain and that it concerns itself with theoretical virtues. Even practical actions prescribed in the Torah are conducive to the fulfillment of the commandment to “love the Lord” (Deuteronomy 6:4–5), which in Maimonides’ interpretation is an injunction for the true worship of God: intellectual worship. The Torah, accordingly, calls upon people to seek knowledge of all existents by virtue of which man attains intellectual perfection, truly worshiping God (Eight Chapters: 78; cf. Guide III:53).