 As for ethics, the first traces of al-Farabi’s doctrine about the difference between the philosophers and inferior classes of men are found in Abraham bar Hiyya (Vajda 1938). However, al-Farabi’s affirmation, as found in his lost commentary on Aristotle’s Nicomachean Ethics, about human moral perfection and its connection to an intellectual perfection apparently limited to man’s life in this world seems to have influenced Maimonides’ idea of perfection as found in part three, chapter 18, of the Guide of the Perplexed (Moses Maimonides 1962, 1:lxxix-lxxxii; Davidson 2005, 113). Other ethical works by al-Farabi, the Epistle of the Guide to the Way of Happiness (Risala fi l-tanbih ‘ala sabil al-sa‘ada) and the Selected Aphorisms (Fusul muntaza‘a), were also both translated into Hebrew, probably around 1300, and quoted by some Jewish philosophers: Shem Tov Ibn Falaquera (Plessner 1956, 179–183), Qalonymos ben Qalonymos, Josef Ibn ‘Aqnin (Steinschneider 1893, 290–292).