We shall restrict our discussion here to Abravanel’s philosophy or philosophical theology, which has been the focus of our study. It may very well be the case that Abravanel’s exegetical work, especially his biblical commentaries, manifest methods and themes that can be labelled “Renaissance”. In several studies Eric Lawee has persuasively argued for this thesis.2 But if Abravanel can be considered a Renaissance figure because of his historical interests and methods, which have been regarded by many as typical of Renaissance Humanism, this characterization may be irrelevant when we turn to his philosophical and theological reflections. It is not rare that a thinker exemplify a specific approach in one domain, but another in a different domain. And this is, I maintain, what we shall find in Abravanel.