 In its several Hebrew versions, al-Ghazâlî’s Doctrines of the Philosophers (known as De’ôt ha-fîlôsôfîm and Kavvanôt ha-fîlôsôfîm) was one of the most widespread philosophical texts studied among Jews in Europe (Steinschneider 1893, 1:296–326; Harvey 2001). The translator of the first Hebrew version of 1292, the Jewish Averroist Isaac Albalag, attached his own introduction and extensive notes to the text (Vajda 1960). This and the other two Hebrew translations attracted a great number of commentators, including Moses Narboni (d. 1362), who was active in southern France and Spain, and Moses Almosnino (d. c.1580) of Thessalonica (Steinschneider 1893, 1:311–25). Al-Ghazâlî’s Doctrines of the Philosophers was a very popular text up to the 16th century and over 75 manuscripts of the Hebrew translations are extant (Eran 2007, Harvey 2015: 289). Some Jewish scholars, like the 14th century Katalan Hasdai Crescas, saw in this Avicennan text a welcome alternative to the equally widespread teachings of Averroes (Harvey and Harvey 2002; Harvey 2015: 300–302). In fact, by the 15th century the Hebrew version of al-Ghazâlî’s Doctrines of the Philosophers may have replaced Averroes as the most popular source among Jews for the study of the Aristotelian natural sciences (Harvey 2015: 289). Although the Hebrew translations make the character of the work as a report clear, al-Ghazâlî was—as in the Latin tradition—regarded as a much closer follower of falsafa than in the mainstream Arabic tradition. The Hebrew tradition, for instance, makes widely available the translation of a text ascribed to al-Ghazâlî where the author responds to questions about astronomy and cosmology that are quite far from Ash’arism and much closer to Aristotelianism (Langermann 2011). This relatively widespread Hebrew text (edited and translated in al-Ghazâlî 1896), referred to as Teshuvôt she’alôt, “Answers to Questions,” or more recently as the “Hebrew Ajwiba,” exists in eleven Hebrew manuscripts (Harvey 2015: 298). Its Arabic original is known only from a very small number of manuscripts, among them the one from Maraghah (Pourjavady 2002, 63–99). Accounts saying that al-Ghazâlî taught philosophical positions he had openly condemned in his Incoherence were relatively widespread in Hebrew literature (Marx 1935, 410, 422–24). Moses Narboni, for instance, believed that al-Ghazâlî used a stratagem to teach philosophy at a time when it was, according to Narboni, officially prohibited. By pretending to refute philosophy in his Incoherence he could justify the writing of the Doctrines. The Doctrines is therefore the main work on philosophy by al-Ghazâlî, Narboni suspected, while the Incoherence serves only the function of legitimizing the former’s publication by saying that a refutation must rely on a thorough knowledge of what is to be refuted (Chertoff 1952, part 2, 6–7). This tendency among Hebrew authors to disentangle al-Ghazâlî from the criticism of philosophy expressed in his Incoherence led the Algerian Jewish scholar Abraham Gavison (fl. 16th cent.) to report erroneously that al-Ghazâlî was the author of both The Incoherence of the Philosophers as well as its repudiation The Incoherence of the Incoherence (Tahâfut al-tahâfut), a work in reality written by Averroes (Gavison 1748, fol. 135a). In addition to his Doctrines, his Incoherence, which was translated in 1411, and the text known as Teshuvôt she’alôt (whose ascription to al-Ghazâlî is doubtful), at least two other works by al-Ghazâlî were translated into Hebrew: Mishkât al-anwâr and Mîzân al-’amal (Steinschneider 1893, 1:326–48, the text Moznei ha-’iyyunîm mentioned there is not by al-Ghazâlî). 