The Besora'oth is a collection of the Four Gospels of the Brit Chadasha (New Testament) set forth in a PaRDeS format, with Hebraic terms inter-lineated for key concepts. There are also direct Hebrew quotes in both the Hebrew language and transliterated Hebrew for the English reader. These portions include the prayer, called the "our Father," the statements made at the Last Supper, the statement at the cross, the quotation of Yesha'yahu (Isaiah) 61, plus others. One of the most important features is the inclusion of the fragments from the Gospel according to the Hebrews (Eusibeus/Jerome). This book is an indispensable resource for those who preach the Gospels and seek understanding from a Hebraic point of view.

This edition of the Book of Yashar features the use of the Sacred Name, and the transliteration of the Hebrews names to harmonize with the Eth Cepher itself. This Book of Yashar is a perfect companion for those who do not have the complete works of scripture contained in the Eth Cepher, but who seek to obtain these scriptures.

Few works exist on Byzantine literature as literature and still fewer studies of individual texts. This reading of the letter-collection (c.1090-c.1110) of Theophylact of Ochrid employs a variety of approaches to characterise a work which is both a literary artefact in a long Greek tradition and the only trace of a complex network of friends, colleagues, patrons and clients within Byzantine Bulgaria and also within the empire as a whole. These letters are of great importance from the point of view of local economic or ecclesiastical history, relations with the Slavs, the arrival of the First Crusade, but have not hitherto been studied as an example of Byzantine letter writing. This was a genre taken seriously by Byzantines, offering us unique insight into the mentality of the Byzantine elite, but also into what the Byzantines regarded as literature. This book is important as an attempt to raise the status of the study of Byzantine literature, and of letters within that literature. It is a first attempt to place an epistolary text in a succession of literary and historical contexts; its aim, too, is to probe the reliability of any rhetorical text for straightforward biography especially at the time of the revival fiction in Byzantium. At the heart of the book is an analysis of the personal network of Theophylact, as presented in the collection, with further methodological discussion of network analysis in medieval texts.

Gregory Fried offers in this book a careful investigation of Martin Heidegger’s understanding of politics. Disturbing issues surround Heidegger’s commitment to National Socialism, his disdain for liberal democracy, and his rejection of the Enlightenment. Fried confronts these issues, focusing not on the historical debate over Heidegger’s personal involvement with Nazism, but on whether and how the formulation of Heidegger’s ontology relates to his political thinking as expressed in his philosophical works. The inquiry begins with Heidegger’s interpretation of Heraclitus, particularly the term polemos (“war,” or, in Heidegger’s usage, “confrontation”). Fried contends that Heidegger invests polemos with broad ontological significance and that his appropriation of the word provides important insights into major strands of his thinking—his conception of the human being, understanding of truth, and interpretation of history—as well as the meaning of the so-called turn in his thought. Although Fried finds that Heidegger’s politics are continuous with his thought, he also argues that Heidegger’s work raises important questions about contemporary identity politics. Fried also shows that many postmodernists, despite attempts to distance themselves from Heidegger, fail to avoid some of the same political pitfalls his thinking entailed.

The Sitrei Torah is a compilation of writings which concern the mysteries of the Hebrew Torah. The book contains a selection of ancient writings, including the Apocalypse of Moses and Avraham, the Cefer Yetzira and the Cefer HaBahir. It also includes the Testimony of the Twelve Patriarchs and two new writings by the author, including the Cefer Mispariym (the book of numbers) and the Cefer Zamar (the book of music).

Translation of the Bible including apocryphal writings.

An affirmative post-structural philosophy of organisation inspired by Arnold Gehlen's philosophical anthropology, Michel Foucault's history of medicine and Gille Deleuze's early philosophical works. This book offers a deep and detailed analysis of the problems faced and their solutions.

This is the first edition of the fourteenth-century Lumen anime C and of its German translation Das liecht der sel, completed in 1426 by Ulrich Putsch, Bishop of Brixen (Bressanone) in the South Tyrol. The two works are theological compendia for use in homiletic and catechetical contexts, and teach their intended readership much about basic Christian doctrine and morality, with a special emphasis on the Virgin Mary. Their didactic method makes particular use of nature exempla and of (frequently spurious) quotations from authorities. Both were highly influential in late-medieval Germany, especially in Austria and Bavaria, but their important role in conveying the insights of late-medieval Catholicism to an increasingly numerous lay audience has yet to be fully appreciated. The present edition should facilitate this and several other necessary re-assessments. Critical texts of the Latin and German versions are printed in parallel. They are preceded by an introduction which offers, for each text in turn, descriptions of its manuscripts, an account of its textual history, and an evaluation of previous research - and, in respect of Das liecht der sel, also covers the biography of Ulrich Putsch.

Diagoras of Melos (lyric poet, 5th c. B.C.) has received special attention for some time now because he was regarded as a radical atheist and the author of a prose work on atheism in antiquity. He was notorious for revealing and ridiculing the Eleusinian Mysteries and was condemned for impiety at Athens. The present book evaluates Diagoras’ biography and shows that he cannot be considered to have been an atheist in the modern sense.