 Jewish Averroism, in the sense of a substantial agreement with Averroes’ interpretation of Aristotle’s works, continued in 15th-century Spain and Italy. For example, it was found in the philosophical supercommentaries on Averroes’ “middle commentaries” on the Posterior Analytics and the Metaphysics written around 1450 by the Aragonese Jew Abraham Bibago, as well as in the works of a member of a family of Spanish Jewish philosophers, the Ibn Shem Tovs: Isaac ben Josef Ibn Shem Tov, active in the period 1470–1490, wrote a series of supercommentaries on Averroes’ commentaries on Aristotle’s Physics (Wolfson 1929b). Evident traces of it can be found also in Elijah Delmedigo (1460–1493), who praised Averroes as the best philosopher after Aristotle and Alexander of Aphrodisias. However, in some cases it seems that this form of Averroism was curiously influenced by some Latin Scholastic trends, like Thomism and Latin Averroism. This might have happened in the anonymous Hebrew supercommentary on Averroes’ “middle commentary” on the Nicomachean Ethics, probably written in Spain around 1440, as well as in the works written by a 15th-century Italian author: Judah Messer Leon (1425–1498 circa), whose bulk commentary on books one, two and three of Aristotle’s Physics was explicitly based upon Averroes’ “middle” and “long commentaries” on Aristotle, but employed a lot of direct or indirect Scholastic sources (see Zonta 2006b, 214–217). In other cases, some 15th-century Spanish Jewish philosophers even openly attacked Averroism as an old-fashioned trend: Eli Habillo did this around 1470, in introducing his own translation of Antonius Andreas’ questions on Aristotle’s Metaphysics.