 Gersonides’ philosophical ideas went against the grain of traditional Jewish thought; he also challenged scholastic thought. Glasner suggests that unlike his Christian peers who studied and taught at a university, Gersonides’ academic profile as rooted in applied mathematics and astronomy allowed him to leave metaphysics behind. He offered a serious critique of Aristotle’s theory of motion, thus freeing himself as well from “the grip of Aristotelian physics, and even laid down a basis for an alternative understanding of motion” (Glasner 2015, p. 106). Gersonides reflects the following characteristics: first, his writings demonstrate a fundamental interplay and harmony between astrological and theological beliefs. It is clear that the appeal of astrology lay in the fact that it offered useful information, while it looked and operated like a science. Even the critics of astrology had to agree that the heavens exerted a real influence upon terrestrial events. The complexity of the rules of astrology and internal disagreement among its followers served to increase the respect accorded to the science. Failures did not cause the astrologer to lose faith, just as failures among modern physicists do not lead to loss of faith in science. Gersonides believed that life on earth had a meaning, and that terrestrial events had an order. Astrology was a means of ascertaining that meaning. Gersonides’ views on prophecy, providence, free-will and evil reflected ingredients of this philosophical determinism. Whereas his commentaries occupied a central place in Jewish theology, his philosophical work was rejected. Jewish philosophers such as Hasdai Crescas and Isaac Abrabanel felt obliged to subject his works to lengthy criticism. Only in recent years has Gersonides received his rightful place in the history of philosophy. As scholars have rediscovered his thought and have made his corpus available to a modern audience, Gersonides is once again appreciated as an insightful, ruthlessly consistent philosopher.