 The main reason for the interest of a number of Medieval Jewish philosopher towards Avicenna (Ibn Sina, 980–1037) might have been Avicenna’s own interest in a tentative conciliation between Aristotelian philosophy and religion (see Harvey 2009). Such interest was due to the philosopher’s special attitude towards Islam, and towards Shi‘ite Islam in particular, an attitude which the Avicennian Jewish philosophers obviously applied to Judaism. It seems that these philosophers regarded Avicenna as a substantial defender of religion over philosophy, so associating him with al-Ghazali’s own position with regard to philosophy. In this way, “Jewish Avicennism” was slowly absorbed into a sort of “Jewish Ghazalism”, aiming at a defense of Judaism against Averroism (see below, 6). However, according to a more recent, in-depth, and wider examination of all the extant Judeo-Arabic and Hebrew materials about Avicenna as philosopher, mystic, and physician in the Jewish Middle Ages, it is evident that, among Jewish philosophical authors, the ‘committed Avicennians’ were really few, while the ‘eclectic Avicennians’, who employed a number of more or less Avicennian ideas, were very many – even if some of them did not read Avicenna directly (Freudenthal and Zonta 2012).