  Judah seeks to provide a corrective to this and, in the process, offer what he considers to be a more comprehensive theory of love. In particular, he intertwines love and beauty such that the lover of beauty seeks to unite with the source of beauty, something that the lover subsequently seeks to reproduce himself (the lover is always male, according to Judah because it is responsible for impregnating the passive and receptive female principle). This can take the form of God’s creation of the universe, the artist’s creation of a work of art, and the philosopher’s composition of a pleasing work of philosophy. In his discussion of love, Judah also departs from other Renaissance thinkers. Whereas Ficino had equated human love with sensual love between humans, Judah, drawing upon Maimonidean precedents, resignifies human love as, on one level, that which the intellect has for  God.[47]