  Of all the members of the Ibn Tibbon family, Samuel was the most influential. He was already quoted and eulogized by his contemporary, David Kimhi, and had decisive impact on the work of his son Moses and son-in-law Jacob Anatoli. But his influence is felt elsewhere as well. For example, in thirteenth-century Provence, he was plagiarized by Gershom b. Solomon, cited and discussed by Levi b. Abraham, and defended by Menahem ha-Meiri. In Italy, his writings were consulted and commented upon by Moses of Salerno, Zerahyah b. Isaac b. Shealtiel Hen, Judah Romano, and especially Immanuel of Rome, who excerpted large sections from Ibn Tibbon’s writings and incorporated them into his commentaries on the Bible. So important was Ibn Tibbon’s work that he was singled out by the opponents of philosophy. Thus Jacob b. Sheshet wrote a full-length critique of Ibn Tibbon’s Ma’amar Yiqqawu ha-Mayim, while Solomon b. Abraham of Montpellier — the main anti-Maimonidean activist during the Maimonidean controversy of the 1230s — accused him of revealing the secrets of the Guide to the uninitiated.  In the thirteenth and fourteenth centuries, Ibn Tibbon was second to none as Maimonidean authority in philosophy and philosophical exegesis.