  Perhaps, Judah’s biggest departure from earlier thinkers is his ascription of love to God. Here, however, his discussion is not entirely new; rather, he picks up on a number of issues discussed in the work of Hasdai Crescas (ca. 1340–ca. 1410), the important critic of Aristotelianism and Maimonideanism. For Crescas, breaking from both the Platonic and Aristotelian positions, love need not be associated with privation or imperfection: