(1) לשון הזהב, “The Golden Tongue.” This forms part of a commentary (existing as a MS. on the Agada and the Midrashim), and was first printed at Venice in 1599.
(2) A MS. bearing the inscription פירוש מסכת אבות ופירוש אגדות בתלמוד, Commentary on the Ethics of the Fathers, and on the Agadoth in the Talmud.
(3) אגרת התנצלות, An apologetical Letter. This well-known and often-quoted letter was addressed by Yedaya to Rabbi Solomon ben Adereth (רש״בא), on the occasion of his publicly censuring the Jewish communities of the Provence for their occupying themselves with scientific studies. There a passage occurs which throws some light on the author's own ideas thereon. It was as follows:—
“We cannot give up science; it is as the breath of our nostrils. Even if Joshua were to appear and forbid it we would not obey him; for we have a warranty which outweighs them all, viz. Maimuni, who recommended it, and impressed it upon us. We are ready to set our goods, our children, and our lives at stake for it[[79-1]].”
(4) A Liturgical Poem. It is composed of a number of words, each of which begins with the letter Aleph (א), and refers, according to Graetz[[79-2]], to the sufferings endured by the French Jews in 1306.
(5) A Treatise on Medicine, based on a similar work composed by the Jewish philosopher Ibn Sina.
(6) כתב הדת, “A Treatise on Intellect.” This, too, is based on another book treating of a kindred subject, and bearing the inscription ספר השכל והמושכלות, the author of which is Al-Fabri. A Latin translation of the latter exists under the title of De Intellectu et Intellecto, Venice, 1595.
(7) הדעת בשכל החמרי, “Opinions on the Material Intellect.”
(8) המאמר בהפכי המהלך is a philosophical treatise on the movements of bodies, and has been quoted by Ibn Habib under the title of כתב הפכי האנח.
(9) כתב ההתעצמות, “Treatise on Consolation.”