 Polqar’s project is threefold. Firstly, he seeks to defend Judaism as a true religion against Christianity. For Polqar, true religion coincides with philosophical principles. His defense of Judaism against the Christian convert Abner of Burgos essentially consists of the claim that while Judaism coincides with true philosophy and hence is a true religion, Christianity contains doctrines such as the Trinity and the Incarnation that contradict true philosophy and hence is not a true religion. In addition to his critique of Christianity, Polqar uses hermeneutical arguments to reinforce his position that Judaism is a true religion. Secondly, Polqar, similarly to his fellow Jewish Averroists, wishes to defend the discipline of philosophy. By philosophy, Polqar means Averroes’ interpretation of Aristotle. As a consequence, he offers an Averroistic interpretation of Judaism and becomes one of the main representatives of Jewish Averroism. His Averroistic commitments also determine his interpretation of Maimonides: his preference for Maimonides’ radical views over his harmonizing views, as well as his occasional deviation from Maimonides. Polqar’s third aim is to defend his philosophical interpretation of Judaism. From a social and political point of view, Polqar’s unreserved embrace of philosophy raised problems within the Jewish community: he had to refute the Jewish traditionalists’ charge that he was a heretic, led astray by philosophy, to avoid weakening a community already under considerable pressure in its Christian environment through internal conflict stemming from views perceived as unorthodox. This explains his use of an “esoteric” writing practice through which he conceals some of his more radical views from the non-philosophers among his readers. This strategy is explicitly highlighted in the introduction to ʿEzer ha-Dat, where he declares that due to political and social circumstances he must conceal his genuine opinion in order to avoid being accused of heresy by those who are incapable of understanding his philosophical approach. Polqar’s identification of Judaism and true philosophy, moreover, requires a clarification of the difference between true science and pseudo-science (for example, astrology and divination), and between correct and incorrect interpretations of Judaism (among the latter, for example, those of the Kabbalists). The major claim guiding my interpretation is that Polqar advances a systematic naturalistic interpretation of Judaism, which in many cases does not agree with traditional Jewish views.