 Due to the complexity of the theme and the substantial shortage of previous works especially and systematically devoted to it, a comprehensive, if not detailed, analysis of the ‘influence’ of Arabic and Islamic philosophy on Judaic thought should observe some limits. The concept of “influence” in itself should be restricted to the cases where a direct and evident, if not necessarily explicit, employment of Arabic and Islamic sources by Jewish authors has been or can be clearly ascertained. (For example, it is well-known that Maimonides directly knew and employed a number of Arabic philosophical sources; however, it should be admitted that, in many cases, Late Medieval Jewish authors knew and employed these sources not directly, but through Maimonides.) This analysis should not limit itself to the cases when the text (or the texts) of an author were merely “translated” into Hebrew or literally quoted in their Arabic originals. These cases have been studied in some books (Steinschneider 1893, Zonta 1996) and in a number of recent articles, but such analysis should now spread to the cases where these texts were commented on and in some cases directly and actually employed by Jewish thinkers for building up their own philosophy. (In that regard, it should be noted that many Late Medieval Jewish philosophers seem to have known Avicenna’s philosophy; in reality, some of them might have known it not directly, but mostly through al-Ghazali – as might have happened even in the case of Maimonides too.) A historical examination of this influence should proceed not according to the main lines of the history of Jewish philosophy, but according to the chronological order of the various Arabic and Islamic philosophers who were read by Jewish authors, either in their original texts, or in Medieval Hebrew translations, or in some cases even in Medieval Latin versions – and it should be clear that Jewish philosophers apparently did not employ as sources Arabic authors active after 1200 circa. Such examination should consider that “Arabic philosophy” and “Islamic philosophy” cannot be totally identified, but their relationship appears at times to be just like the intersection of two not completely identical concepts. (For example, some major works of Islamic philosophy like Avicenna’s The Book of Science [Danesh name], were written in Persian, while there were some Medieval Christian philosophers active in the Near East who wrote their works in Arabic, and who should better be put among the cases of “influence of [Christian-]Arabic philosophy on Judaic thought”.)