  Modern scholars have given a number of explanations for this phenomenon, most prominent of which is the disintegration of Spanish Jewry caused by the pogrom of 1391 and the persecutions at the beginning of the 15th century. Because of this disintegration, the Spanish Jewish community did not integrate the new and original mode of thinking of Crescas, and instead went back after his death to different more traditional opinions. Another explanation is that his opinions were ahead of their time, and people (including his own pupils) did not completely understand them. Another explanation attributes the general rejection of Crescas to his citation of Christian scholars, and especially the apostate Abner of Burgos. According to this opinion, the Jewish community knew Abner’s ideas and was dismayed by Crescas’s utilization of the apostate’s  views.[32]  Some scholars also claim that the major goal of Crescas was to refute the Aristotelian interpretation of Judaism, so following the collapse of this interpretation, caused by the general fall of Aristotle, there was simply no more need for Crescas’s critiques. Perhaps the most probable explanation is that Crescas did not realize his original project of writing another legalistic book against the Mishneh Torah of Maimonides. If Crescas had written this book, he probably would have become not only one of the major Jewish philosophers, but also one of the major legal authorities of both his generation and succeeding generations. The combination of legal works, philosophical tracts, and political leadership was undoubtedly of great help to the philosophical reception of Maimonides within Judaism.