  Judah subsequently uses the latter model, combined with kabbalistic embellishment, to interpret the first creation account in Genesis, where the physical world is now described as the offspring between God, the male principle, and intelligible beauty, now personified as a  female.[29]  Corporeal beauty, according to this model, becomes the primogeniture of God’s love for His female consort, wisdom. Since this physical world is intimately connected to God, it cannot be negated. Rather, this world becomes necessary, and this is a leitmotiv that runs throughout the work, for humans to make physical beauty “spiritual in our  intellect.”[30]   One must, in other words, orientate oneself towards sensible beauty in such a manner that one reverses the ontological chain.