 However, al-Ghazali’s Intentions was not his only work known and employed as a source by Late Medieval Jewish authors. They were surely influenced by other two philosophical works by him about logic: The Balance of Knowledge (Mi‘yar al-‘ilm) and The Touchstone of Intellect (Mihakk al-nazar). Both were explicitly quoted by Todros Todrosi in his philosophical anthology, and the first of them, possibly translated into Hebrew before the end of the 15th century, was surely employed as a source by two Jewish philosophers, Zerahyah Hen (active in Rome, 1277–1290) and Moses Narboni. Some of these authors, mostly living in the Northern Spanish area, knew and employed some of al-Ghazali’s ethical and even theological works (see Steinschneider 1893, 328–330, 342–347): the Balance of Actions (Mizan al-a‘mal) was translated into Hebrew by Abraham Ibn Hasdai of Barcelona around 1210–1230; the Lamps of Lights (Mishkat al-anwar) was twice translated in the 14th century; the Incoherence of Philosophy (Tahafut al-falasifa) was translated before 1411 by Zerahyah ha-Levi Saladin – probably, a member of the Catalan circle of Hasdai Crescas, who might have employed al-Ghazali’s work as one of the undeclared sources of his famous Light of the Lord (Or Adonai), a deep critique of some key points of Aristotelian philosophy. (However, this hypothesis has been criticized by Harry A. Wolfson: see Wolfson 1929a, 11–16.)