 Almost all these works were quoted and commented on by a number of 14th- and 15th-centuries Jewish philosophers (as for the important case of Aristotle’s Physics, see Glasner 2011). More or less literal passages taken from the commentaries on Aristotle are found in part one of Judah ben Solomon ha-Cohen’s encyclopedia, The Learning of Science (Midrash ha-hokhmah), written in Judaeo-Arabic and then translated into Hebrew in the period 1235–1247 (Fontaine 2000), and in Falaquera’s Opinions of the Philosophers (Harvey 2000). However, the influence of this commentaries was widespread in Provence, in the first half of the 14th century, when a number of supercommentaries on them was written down. The famous Jewish philosopher and scientist Levi ben Gershom (Gersonides, 1288–1344), active in Avignon and in other Provençal places from 1319 onwards, wrote a series of supercommentaries on Averroes’ commentaries on Aristotle in the period 1320–1324; some of his “students” (S. ha-Levi, Porfash, Solomon of Urgul, Vital), as well as the Provençal Jewish philosopher Yeda‘yah ha-Penini of Béziers (1280–1340 circa), followed his example (see Glasner 1995). Due to his innovative and sometimes critical approach to the study of Averroes’ Aristotelianism, Gersonides was surely the most original 14th-century Jewish interpreter of Averroes’ philosophy; but he was not the only major one. A more faithful approach to Averroes is found in Moses Narboni, who wrote a number of still unpublished commentaries on his works (not only supercommentaries on his Aristotelian commentaries, but also commentaries on some other philosophical texts by Averroes), and regarded him as the ideal interpreter of Aristotelianism. He affirmed that there was no need to verify Aristotle’s teaching, since it was surely true, as confirmed by Averroes’ assertion that Aristotle had the first and the last word on everything.