Another class of attributes found in the Bible embraces such expressions as blessed, exalted, holy, praised, and so on. These are called relative, because they are derived from the attitude of man to God. God is blessed because men bless him, and so with the rest. They do not denote any essential quality in God. And hence their number does not necessitate plurality in God. Finally we have such terms as living, one, first, last, and so on. These too do not denote God's positive essence, for in reality God cannot be said to be either living or dead. Life as we understand it denotes sensation and motion, which are not in God. If we do apply to God the term living, we do so in order to exclude its negative, dead. Living means not dead; one means not many; first means not having any cause antecedent to him; last means never ceasing to be. Hence we call these attributes negative.[190] We see that Judah Halevi is at one with Bahya and Joseph ibn Zaddik in his understanding of the divine attributes. The slight difference in the mode of classification is not essential. This God chose Israel and gave them the ten commandments in order to convince them that the Law originated from God and not from Moses. For they might have had a doubt in their minds, seeing that speech is a material thing, and believe that the origin of a law or religion is in the mind of a human being, which afterwards comes to be believed in as divine. For this reason God commanded the people to purify themselves and be ready for the third day, when they _all_ heard the word of God, and were convinced that prophecy is not what the philosophers say it is--a natural result of man's reason identifying itself with the Active Intellect through the help of the imagination, which presents true visions in a dream--but a real communication from God. Not only did they hear the word of God, but they saw the writing of God on the Tables of Stone. This does not mean that we believe in the corporeality of God; Heaven forbid, we do not even think of the soul of man as corporeal. But we cannot deny the things recorded, which are well known. Just as God created heaven and earth, not by means of material tools as a man does, but by his will, so he might have willed that the air should convey articulate sounds to the ear of Moses, and that letters should be formed on the Tables of Stone to convey to the people the ideas which he wanted them to know. They might have happened in a still more wonderful way than I have been able to conceive.