  The telos of Judah’s system occurs when the intellect is “absorbed in the science of the Divine and of things abstracted from matter, rejoicing in and becoming enamored of the highest grace and beauty which is in the creator and artificer of all things, so that it attains its ultimate  happiness.”[52]   Within this context, Judah employs a well-known and well-used metaphor in his discussion of the imaginative faculty, that of the mirror  (specchio).[53]  In the medieval Islamicate philosophical tradition, following Plotinus, the mirror (Ar. mir’â), is frequently used as an image for the perfected soul, at whose vanguard resides the  intellect.[54]   Just as the mirror reflects what is placed in front of it, the soul, in a state of perfection, reflects the higher principles of the universe. Early on in the Dialoghi, Philo asks Sophia, “Do you not see how the form of man is impressed on and received by a mirror, not as a complete human being, but within the limits of the mirror’s powers and capabilities, which reflect the figure only and not the  essence.”[55]   Later, in dialogue three, he argues that it is through our own “intellectual mirror” that we apprehend the divine: