Under his auspices and recommendation, part of Maimonides's commentary on the Mishnah was translated from Judeo-Arabic into Mishnaic Hebrew.

Questions in significant numbers, dealing with ritual, the most varied topics of the Halakah, and religious philosophy, were addressed to him from Spain, Portugal, Italy, France, Germany, Moravia and even from Asia Minor.

They also afford a clear insight into the communal life of the time, portraying Aderet's contemporaries, and are of value for the study of rabbinical procedure and the intellectual development of the age in which he lived.

He wrote a refutation of the charges of Raymond Martini, a Dominican friar of Barcelona, who, in his work, Pugio Fidei, had collected passages from the Talmud and the Midrash and interpreted them in a manner hostile to Judaism.

M. Schreiner[4] has shown that this Muslim was ibn Hazm, and the book referred to was Al-Milal wal-Niḥal "Religions and Sects".

An extensive correspondence ensued between the Hakhmei Provence (the sages of what is now southern France) and the northern Spanish authorities, Aderet taking an essential part.

Afterward, this correspondence was collected and published by Abba Mari in a separate work, Minḥat Qenaot.

On July 26, 1305, together with his colleagues of the rabbinate of Barcelona, he pronounced the ban of excommunication (ḥerem) over all who studied physics or metaphysics before the completion of their thirtieth year.

A particular ban was pronounced against the rationalistic Bible exegetes and the philosophic Haggadah commentators, their writings and their adherents.

Aderet defended Maimonides during the contemporary debates over his works and authorized the translation of his commentary on the Mishnah from Judeo-Arabic to Hebrew.

He was part of the beth din in Barcelona that forbade men younger than 25 from studying secular philosophy or natural science.

"[7] Of the works of Solomon ben Aderet there have appeared in print: His commentaries upon seven Talmudic treatises published at Constantinople in 1720, and at Berlin in 1756.

Yisrael Meir Kagan suggested that the commentary on Menachot was by Isaiah di Trani, while Israel Joshua Trunk argued that the author was Solomon ben Abraham of Montpellier.

His responsa, which cover the entire gamut of Jewish life, are concise and widely quoted by halakhic authorities.