 A substantial interest in Ibn Bajja’s philosophical thought was shown by three other Jewish philosophers living in the first half of the 14th century: Hezekiah bar Halafta, David Ibn Bilia and Moses Narboni. Hezekiah bar Halafta (nicknamed “Bonenfant de Millau”), a Provençal Jewish philosopher, wrote in 1320 a supercommentary to Petrus Hispanus’ Summulae, where a number of passages taken from Ibn Bajja’s supercommentaries on al-Farabi’s own summaries of Porphyry’s Isagoge and Aristotle’s Categories and De interpretatione are found and commented on: this was the first and possibly unique case of the influence of Ibn Bajja as a logician and as an interpreter of al-Farabi on Medieval Jewish treatment of logic (Zonta 1997b, 576–583). David Ibn Bilia, a Portuguese Jew working in the period 1320–1340, commissioned a translation of the Epistle of Farewell to a certain Hayyim Ibn Vivas: he wrote marginal notes on some points of it (see Steinschneider 1893, 358–359). Moses Narboni too commented on this Epistle (see Hayoun 1990a; critical edition in Hayoun 1990b); moreover, he commissioned (or wrote himself) and commented on a Hebrew compendium of Ibn Bajja’s Regimen (critical edition in Hayoun 1987). Narboni’s positive approach to this Arab-Islamic philosopher might have been suggested by Maimonides’ affirmations about Ibn Bajja. Narboni was a declared Averroist (see below, 9), but he might have tried to find in Ibn Bajja something in agreement with Averroes’ philosophical thought.