 Maimonides’ lukewarm judgement about Avicenna did not prevent many later Jewish scholars from studying his works and employing them as sources for their own philosophy. Even the translator of Maimonides’ Guide, Samuel Ibn Tibbon, directly referred to Avicenna’s doctrines and affirmations about meteorology both in his Hebrew translation (including some comments) of Aristotle’s Meteorology, and in his work Treatise on “Waters Did Gather” (Ma’amar be-yiqqawu ha-mayim), as shown by Resianne Fontaine in her critical edition and English translation of the former (Fontaine 1995); this Jewish philosopher can be even tentatively seen as a ‘committed Avicennian’. Shem Tov Ibn Falaquera, whose many works appear to have been a sort of “basin of quotations”, referred to a number of Avicenna’s philosophical works, and employed them as sources for his own expositions of Maimonides’ and Aristotle’s thought, in the Guide to the Guide and in the Opinions of the Philosophers, as well as for some other minor works. In particular, he quoted some passages from The Cure about celestial bodies, mineralogy, zoology, psychology, and metaphysics; he quoted a number of passages of The Salvation about logic and psychology; he made an abridgement of the contents of the Epistle On the Soul; he even quoted short passages from Avicenna’s Remarks and Admonitions (al-Isharat wa-l-tanbihat); finally, Avicenna was probably one of the main sources for Falaquera’s philosophical dictionary, put at the beginning of the Opinions of the Philosophers, as well as for his own classification of sciences in part two of the Beginning of Wisdom. The influence of Avicenna on Jewish scientific thought continued after 1300: for example, some traces of it are found also in the Hebrew paraphrase of a pseudo-Avicennian work, made by a Provençal Jewish scholar, Solomon ben Moses of Melgueil (d. between 1306 and 1309) (see Glasner 1996).