  The pseudepigraphic testament of Maimonides, in which he expresses his admiration in the strongest terms for Ibn Ezra’s Torah commentary and the “great and deep secrets” that he revealed there, is most likely a product of this same trend. However, as Isadore Twersky has pointed out, the fact that the “testament” is said to have been written by Maimonides at the end of his life, after he had already written his own works, indicates that its author wants us only to take note of the literary and notional parallels between the two thinkers; the forger is not prepared to make any stronger claims of influence (Twersky 1993, 39–40).