 Isaac Albalag stands out as one of the most rigorous representatives of the school of Jewish Averroism which flourished in Western Europe in the thirteenth century and lasted until the Renaissance. The members of this school, such as Ibn Kaspi, Shem Tov Ibn Falaquera, Moses Narboni, Isaac Polqar, Gersonides, and Elijah Delmedigo, regarded Averroes’ philosophical writings, particularly his commentaries on Aristotle, as the main source for the study of science and philosophy. The impact of Averroes on these philosophers, varied as it was, extended to the question of the relationship between religion and philosophy. Many Jewish philosophers, drawing upon Averroes’ religious epistemology, which established a theoretical basis for reading Scripture and demonstrative sciences as different representations of the truth rather than conflicting truths, undertook to interpret Judaism as a philosophical religion, a philosophical-religious approach that was arguably championed by the prominent Jewish philosopher Maimonides (d.1204). Like most Jewish Averroists, Albalag occupied himself with purely philosophical questions of physics, metaphysics, and epistemology, addressing them through the lens of Averroes. Characteristically, Albalag holds unreserved admiration for and faithfulness to Aristotle whose teachings he deems synonymous with the truth and which he discovers in the writings of Averroes. Restoring Aristotelianism and establishing it among Jewish students of philosophy emerge as key goals of Albalag’s philosophical enterprise. Within the framework of that enterprise, Albalag also engages with the crucial question of the relationship between Judaism and philosophy, uniquely answering it by advocating the double truth doctrine.