 Direct and explicit proofs of the influence of al-Ghazali on Medieval Jewish philosophy appeared in Spain and Provence from 1270 onwards. The first case is found in Shem Tov Ibn Falaquera’s Book of Degrees, two passages of which were surely taken from the Intentions of the Philosophers (Chiesa 1986, 86). The second and more important case is that of Isaac Albalag, a Catalan or Provençal Jewish philosopher who first translated the work into Hebrew, and then commented on it in his work Correction of the Opinions (of the Philosophers) (Tiqqun ha-de‘ot), written at the end of the 13th century. As shown by Vajda, who published a critical edition of Albalag’s commentary and studied its philosophical contents in detail (Vajda 1960, Yishaq Albalag 1973), he did not employ al-Ghazali for defending him, but for criticizing him instead: contrary to al-Ghazali, Albalag even seems to have adopted the doctrine of the existence of two truths, the philosophical one (reserved for wise and experienced philosophers) and the religious one (reserved for common people). After Albalag, in the first half of the 14th century al-Ghazali’s Intentions were translated into Hebrew in Provence twice: by Judah Natan, who allegedly wrote this translation for refuting the arguments of the “philosophists” (in Hebrew, mitfalsefim), i.e. the Averroists (see above, 5); and by an anonymous translator, possibly identical to, or working for, Moses Narboni. As a matter of fact, Narboni commented on the Intentions in a totally different, substantially Averroist way (see Steinschneider 1893, 311–319). Other evident proofs of the direct influence of al-Ghazali’s philosophical work on 14th-century Judaic thought are found in some Spanish authors, active after 1350, for example in Moses ben Judah’s philosophical encyclopedia, The Love of (Intellectual) Pleasures (Ahavah ba-ta‘anugim), written in 1354 (Eisenmann 2000). In 15th-century Spain and even later, many commentaries, mostly on the metaphysical section of the Intentions, were written by some philosophers (Isaac Ibn Shem Tov, Eli Habillo, Moses Almosnino, and some anonymous authors): they were identified by Steinschneider (Steinschneider 1893, 320–325) but are still in need of a deeper study. This wide employment of al-Ghazali’s work as a philosophical source might be explained as an easier way to the knowledge of the general contents of Aristotelian logic, physics, and metaphysics (see Harvey 2001).