 As mentioned above, the bulk of Del Medigo’s creative period was spent in Northern Italy, approximately between the years 1480–1490. This fact is significant, as the Italian intellectual environment had a decisive impact on the shaping of Del Medigo’s philosophical taste. Padua, in which Del Medigo lived, wrote, and taught, was at that time a major center for the study of the works of Averroes, with his works being widely circulated, discussed and commented upon. Averroes’ impact was so significant there that that modern scholars later coined the term “Paduan Averroism”. While the validity of a robust notion of a Paduan Averroist school has been put into question, it is beyond doubt that Del Medigo’s Italian works reflect the intellectual climate of his time and place (see Engel 2015: 496). What set Del Medigo additionally apart from his fellow Christian scholars was his ability to read the works of Averroes which had survived in medieval Hebrew translations. Del Medigo therefore could bridge these philosophical traditions, commenting upon Averroes’ works that circulated among the Latin readers in Christian Padua while also relying on works by Averroes which only survived in Hebrew. In addition, Del Medigo was translating these Hebrew versions into Latin, engaging in a “twofold exercise of translation and commentary” (Montada 2013: 163). The full list of Averroes’ works translated by Del Medigo from Hebrew into Latin includes the following (source in brackets):