Tracing American Judaism from its origins in the colonial era through the present day, Jonathan Sarna explores the ways in which Judaism adapted in this new context. How did American culture—predominantly Protestant and overwhelmingly capitalist—affect Jewish religion and culture? And how did American Jews shape their own communities and faith in the new world? Jonathan Sarna, a preeminent scholar of American Judaism, tells the story of individuals struggling to remain Jewish while also becoming American. He offers a dynamic and timely history of assimilation and revitalization, of faith lost and faith regained.The first comprehensive history of American Judaism in over fifty years, this book is both a celebration of 350 years of Jewish life in America and essential reading for anyone interested in American religion and life.

    The world veda literally means Knowledge. The root is vid, ‘to Know’ The Vedas are thus texts that provide Knowledge.There are four Vedas, known as the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda. Many years ago, the Vedas were referred to as trayi or three. There must have been some point of time when there were only three Vedas. These are acknowledged to have been the Rig Vedas, the yajur Veda and the Sama Veda. The Atharva Veda is believed to have a later addition to the sacred canon.The world trayi is also interpreted in a different sense. Although the interpretation does seem to be slightly artificial, it is following. The three paths to salvation are believed to be those of jnana (Knowledge), bhakti (devotion) and karma (action). Since the Vedas teach these three paths to salvation, they are referred to as trayi. The Rig Veda is identified with the path of knowledge, the yajur Veda with the path of action, and the Sama Veda with the path of devotion.Each of the Vedas has two parts, a samhita and the brahmanas. The samhita part consists of mantras or incantations. These were hymns that were used in sacrifies. But these mantras are difficult to interpret without commentaries. This is what the brahmanas set out to do. They explain the hymns and indicate how these are to be used in sacrifices. The brahmanas also have detailed descriptions of sacrifices and how they are to be conducted. The samhita and the brahmanas are often known as karma kanda, that is, the part of the Vedas that deals with rituals.In addition Vedic literature also includes jnana kanda. This is the part that deals with supreme knowledge. Included in jnana kanda are the aranyakas and the Upanishads. These are identified with various Vedas.We can therefore have a narrow definition of a Veda as well as a broad one. The narrow definition would take the word Veda to mean the samhita alone. The broad definition would include, in addition associated brahmanas, aranyakas and Upanishads. By the word Veda, we will mean the samhita alone.When were the Vedas composed and who composed them? Strictly speaking, there is no answer to these questions. The Vedas were revealed; they were shrutis. They were not written down or composed. They were communicated by the supreme godhead or the divine essence (brahman) to the ancient seers (rishis). These rishis did not compose the Vedas; they merely obtained this divine knowledge through their extraordinary powers. In this sense, the Vedas are apourusheya, that is, not the handiwork of men. Their authorship cannot be ascribed to any human author.In the Hindu conception of time, time is divided into four eras. These are known as satya yuga, treat yuga, dvapara yuga and kali yuga. As one moves from satya yuga towards kali yuga, the power of righteousness diminishes and evil starts to rear its ugly head. To bring men back to the righteous path, the sacred knowledge that is in the Vedas must be disseminated amongst them. But the Vedas are abstract and esoteric, often difficult for ordinary mortals to comprehend. To make the dissemination and assimilation easier, the Vedas must be conveniently partitioned and divided into various groups. A person who thus divides (vyasa) the Vedas has the title of Vedavyasa or Vyasadeva conferred on him.In every dvapara yuga, such a Vedavyasa is born to perform this sacred task, The Vedavyasa born in the dvapara yuga tha immediately preceded the present kali, yuga, was Krishna Dvaipayana Vedavyasa. It is he who is credited with having divided the original unified Vedas into the four segments of the Rig Veda, the yajur Veda, the Sama Veda and the Atharva Veda. Krishna Dvaipayana Vedavyasa did not compose the Vedas, he merely recapitulated what was already known. Incidentally, Krishna Dvaipayana Vedavyasa is also credited with the composition of the great epic, the Mahabharata.Just as it is impossible to determine who composed the Vedas, it is also impossible to determine when they were composed. Widely different dates have been suggested by scholars. Tilak suggested a date of around 6000 B.C., while Jacobi’s date was around 4500 B.C. Most scholars would agree that the Vedas were compiled some time between 4000 B.C. and 1000 B. C. and that it is impossible to narrow down the range further. The earliest of the Vedas is clearly the Rig Veda. This reached a stage of final compilation between 1000 B. C. and 900 B. C.

    If the present generation is too dull to understand it rightly, a future, finer and better generation will arise to understand it. The Jews who wish for a State shall have it, and they will deserve to have it."—PrefaceTheodor Herzl's passionate advocacy of the founding of a Jewish state grew out of his conviction that Jews would never be assimilated into the populations in which they lived. Born in Budapest, Hungary in 1860, Herzl encountered anti-Semitism when he attended a scientific secondary school. Later, as a newspaper correspondent in Paris, he was shocked and dismayed by the anti-Semitic prejudice surrounding the notorious Dreyfus affair (Herzl said in later years that it was the Dreyfus affair that had made a Zionist out of him). Herzl concluded that the only solution for the majority of Jews would be organized emigration to a state of their own.He discussed the political and historic rationale for such a homeland in this extraordinary and influential book, first published as a pamphlet, Der Judenstaat, in Vienna in 1896. The Jewish question, he wrote, was not a social or religious question but a national question that could be solved only by making it "a political world question to be discussed and settled by the civilized nations of the world in council." In 1897, at a world congress of Zionism, he declared, "We want to lay the foundation stone for the house which will become the refuge of the Jewish nation. Zionism is the return to Judaism even before the return to the land of Israel."The present volume is a complete and unabridged republication of The Jewish State, reproduced from the edition published by the American Zionist Emergency Council, New York, 1946. Translated by Sylvie D'Avigdor, it includes an introduction by Louis Lipsky, and a biography of Herzl based on the work of Alex Bein. For Jews, scholars, historians, anyone seeking to understand the history of the 20th century, The Jewish State is indispensable reading. This edition makes it widely available in an inexpensive high-quality format.

    The book gives a detailed account of Helen's personal experiences of Jesus, her relationship with William Thetford, and her scribing of the Course. The last part contains reminiscences of Helen by Kenneth Wapnick, which draw upon their intimate relationship that spanned the last eight years of her life.

    Describes the lives of Jews living in Spain as Catholics.

    Making reference to an astonishing number of cultures & drawing on scholarship published in no less than half a dozen European languages, Eliade's "The Myth of the Eternal Return makes both intelligible & compelling the religious expressions & activities of a wide variety of archaic & "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human.