  According to the first model, Judah argues—citing Ghazali, Avicenna and Maimonides—that God in His complete simplicity and “by the love of His infinite beauty produces out of Himself alone the first intelligence and mover of the first heaven” (con l’amore de la sua immense bellezza immediate da sé sola la prima intelligenzia movtrice del primo cielo   produce).[25]    The first intelligence, in turn, contemplates (1) the beauty of its cause to produce the second intellect, and (2) its own beauty to produce the first heavenly sphere. This theory of emanation, based on the love of  beauty,[26]  pervades the entire universe (both supra- and sub-lunar). The Active Intellect, the lowest of the ten heavenly intellects and associated with the sphere of the moon, becomes the intellect of the corporeal world. By contemplating its own beauty it produces the forms found in this world, and in contemplating the beauty of its cause, it produces human intellects. Following this, Judah offers a Plotinian account based on a celestial  triad.[27]   He now distinguishes between three types of beauty that pervade the cosmos. The first is God qua the Source of beauty (l’attore di bellezza), the second is beauty itself (bellezza; i.e., intelligible beauty), and the third is the physical universe produced by this idea in the intellect of God (il participante di  bellezza).[28]