  Recent research suggests that Ibn Daud’s thought has had more impact on post-Maimonidian medieval Jewish philosophy than was previously assumed. M. Zonta has argued that the renewed interest in ER in the second half of the fourteenth century, as evidenced by the production of two Hebrew translations, had to do with the emergence of a ‘Jewish Avicennism’ during that period (Zonta 2002). Marginal glosses in several manuscripts of ER reveal that the text was actually studied, perhaps even by a group of students. Hasdai Crescas mentions Ibn Daud together with Ibn Sina and al-Ghazali as an important pre-Maimonidean author (Or ha-Shem, Introduction to Book I). Crescas’s student Josef Albo seems to have drawn on Ibn Daud’s views (Ehrlich 2010). Y. Essudri has established that also R. Ephraim al-Naqawah of Tlemcen (first half of the 15th century) quoted from ER, whereas a late 15th century manuscript contains a commentary on it that was perhaps intended for teaching-purposes.