 After al-Qirqisani, other traces of al-Kindi’s philosophical influence can be found in later Jewish thinkers. The most important of them appears in Isaac Israeli, living in Egypt and Tunisia between ca. 850 and 950 (according to other scholars, between ca. 830 and 932). One of Israeli’s main philosophical works, his Book of Definitions (Kitab al-hudud), is substantially a Jewish adaptation of al-Kindi’s work on the same subject, the Epistle On Definitions and Descriptions of Things (Risala fi hudud al-ashya’ wa-rusumiha): Israeli adapted to the Jewish readers and sometimes commented on a number of al-Kindi’s own definitions of philosophical and theological terms – as it has been shown by Samuel Miklos Stern (Altmann and Stern 1958, 3–78). Israeli’s employment of al-Kindi’s philosophy for building his own philosophical work appears to be the most relevant case of al-Kindi’s influence on Medieval Jewish philosophy. A second case is that of Shem Tov Ibn Falaquera (1225–1295 circa), a Spanish Jewish philosopher who wrote a number of works by fitting quotations (translated into Hebrew and occasionally adapted by him to his own use) from many Arabic sources: in his Balm for Sorrow (Seri ha-yagon), he was strongly influenced by, and inserted a number of quotations from, al-Kindi’s On the Way of Dispelling Worry (Fi hila li-daf‘ al-ahzan), as proved by a number of scholars (Ritter and Walzer 1938 [1943], Klugman-Barkan 1971). Apart from these two cases, only very scanty traces of the knowledge of al-Kindi’s work have been found in Medieval Jewish philosophy: one can mention a reference to al-Kindi’s zoology found in Moses Ibn Ezra’s still unpublished philosophic-philological work, the Treatise of the Garden On the Metaphorical and the True Meanings (of the Bible) (Maqala al-hadiqa fi ma‘na l-majaz wa-l-haqiqa), written in Christian Spain around 1130 (see ms. of Jerusalem, Jewish National and University Library, 8° 570, pages 206, line 8 – 207, line 7).