In 1263, Moses Nahmanides debated Friar Pablo Christiani in a public setting, accounts of which survive in both Latin and Hebrew. This contribution begins by comparing these parallel, but not identical accounts and suggesting that this debate was set up using the principles of questio disputational format. Still, these principles went completely unrecognized by Nahmanides as he claimed that his arguments had won the day, even as many of those arguments were probably dismissed on procedural grounds. When Hasdai Crescas wrote his Refutation of the Christian Principles in 1398, he seems to have anticipated such procedural objections and to have prepared his readers for the questio format, or something like it. Yet the language of Crescas’ Refutation suggests that he did not draw directly on scholastic disputational practice or accounts of these practices. Rather, he seems to have drawn on a Hebrew tradition of studying Aristotelian dialectic. Between 1263 and 1398, Jews of the Midi studied Hebrew translations of commentaries on Aristotle’s Topica by Al-Fārābī and Averroes, wrote their own super-commentaries on those works, and may even have begun to develop a Hebrew tradition of disputation. This article proposes that the fourteenth century study and perhaps practice of Aristotelian dialectic in the Midi likely made it to Barcelona, enabling Crescas to account for disputational practices in a way that Nahmanides could not.