 A key role in transmitting to Jewish philosophers a direct knowledge of Averroes’ philosophy was obviously played by the Arabic-into-Hebrew translations of his works, including Averroes’ various commentaries on Aristotle’s texts. This translation process involved a number of scholars: in approximate chronological order, they were Jacob Anatoli (who finished in Naples in 1232 his translation of Averroes’ “middle commentaries” [talkhisat] on Porphyry’s Isagoge, as well as on Aristotle’s Categories [both published in a critical edition in Averrois Cordubensis 1969], De interpretatione, Prior and Posterior Analytics), Moses Ibn Tibbon (who wrote in Provence in the period 1244–1261 his translations of Averroes’ summaries of Aristotle’s Physics, De caelo, De generatione [critical edition: Averrois Cordubensis 1958], Meteorology, De anima, De sensu et sensato [critical edition: Averrois Cordubensis 1954], Metaphysics, as well as that of the “middle commentary” on the De anima [critical edition: Ivry 2003]), Solomon Ibn Ayyub (who wrote in Béziers in 1259 his translation of the “middle commentary” on the De caelo), Shem Tov ben Isaac of Tortosa (who wrote around 1255–1260 his translation of the “middle commentary” on the De anima), Zerahyah Hen (who finished in Rome in 1284 his translation of the “middle commentaries” on the Physics and the Metaphysics [critical edition: Zonta 2011]), Jacob ben Makhir (who finished in Provence in 1289 his translation of the summaries of Porphyry’s Isagoge and Aristotle’s Organon, including Rhetoric and Poetics, and translated in 1302 Averroes’ “middle commentary” on Aristotle’s De partibus and De generatione animalium), Qalonymos ben Qalonymos (who translated in Arles in the period 1313–1317 the “middle commentaries” on Aristotle’s Topics, Sophistical Confutations, Physics, De generatione [critical edition: Averrois Cordubensis 1958], Meteorology, and Metaphysics [see Zonta 2010 and 2011], as well as the “long commentaries” on the Posterior Analytics, the Physics, and possibly on the Metaphysics too [about the last work, however, see Halper 2010 and 2013]), Samuel of Marseilles (who translated in Beaucaire in 1320–1322 the “middle commentary” on the Nicomachean Ethics [critical edition: Berman 1999], as well as that on Plato’s Republic [critical edition: Rosenthal 1956, 1966], and revised the previous Arabic-to-Hebrew versions of Averroes’ Epitome of the Organon and Middle Commentary on Porphyry's Isagoge), Moses of Salon (who translated around 1320 the “long commentary” on the Metaphysics, possibly employing Qalonymos’ previous translation), and Todros Todrosi (who translated in Trinquetaille in 1337 the “middle commentaries” on Rhetoric and Poetics [critical editions: Goldenthal 1842, Lasinio 1872]). Also the first part of Averroes’ commentary on the De intellectu ascribed to Alexander of Aphrodisias was translated into Hebrew (critical edition: Davidson 1988). Other philosophical works by Averroes are known through the Arabic-into-Hebrew versions made in the 14th century: they include Averroes’ Questions on Logic (some of which were written by some Spanish Arabo-Islamic followers of him) and Questions on Physics (English translation: Goldstein 1990), the De substantia orbis (Fi l-jirm al-samawi) — which is lost in Arabic, but is preserved in an anonymous Medieval Hebrew translation published in a critical edition by Arthur Hyman (Averroes 1986; about another aspect of the Medieval Hebrew tradition of this work, see Rigo 1992) — the Epistle on the Possibility of the Conjunction of the Intellect — which is lost in Arabic, but is preserved in an anonymous Hebrew translation commented on by Moses Narboni (critical edition by Kalman P. Bland in Ibn Rushd 1982) — and the treatise On the First Mover (Fi l-muharrik al-awwal) – which is lost in Arabic, and is preserved in some Medieval Hebrew quotations by Moses ha-Levi (see Wolfson 1950) and Shem Tov Ibn Falaquera. Moreover, Averroes’ defence of Aristotelian (and his own) philosophy against al-Ghazali’s attacks, The Incoherence of the Incoherence (Tahafut al-tahafut), was first employed as a major source for Falaquera’s Guide to the Guide, and then translated twice into Hebrew in Provence before 1340, by an anonymous author (Moses Narboni?) and by Qalonymos ben David Todrosi (maybe, a Jewish Averroist) – by the former for defending Aristotelianism, and by the latter for showing its internal contradictions (Steinschneider 1893, 332–337). Finally, even a very short work on the intellect by Averroes’ son, Abu Muhammad ‘Abdallah Ibn Rushd, was translated into Hebrew and might have had some influence on Late Medieval Judaic thought (Burnett and Zonta 2000).