Thorough and entertaining at once. The author's argument that American Judaism has primarily been shapen by internal events and social environment is quite compelling.

Confirmong things I already knew, and teaching me things I didn't, Jonathan Sarna has done a wonderful job of putting the history of Jewish America into perspective. I really appreciated his use of language, and the elementary way he presented his research in an extremely underatandable way. The book is filled with interesting facts and stories that bring this history to life and into context with our current events and situations. Thank you Mr. Sarna for this wonderful and enlightening edition.

If those who try to predict the fate of American Jewry can be divided into pessimists and optimists, count Jonathan Sarna emphatically among the optimists. In this succinctly written and cogently argued history of American Judaism, the Brandeis University historian makes a strong case that Jews on these shores have a promising future as well as a storied past.

This book is particularly appealing because Sarna, unlike many academics, has a clear prose style that occasionally even displays a bit of flair.

"Since the demand for first-rate rabbis greatly outstripped the supply, the marketplace soon restored substantial power to the rabbinate," he writes, discussing America in the 1840s.

Or: "East European Jews looked to Reform Jews: sometimes they quietly emulated them, sometimes they explicitly rejected them, but never could they totally ignore them."

Sarna's book is not a full account of all aspects of American Jewish history. That would be well nigh impossible in only 375 pages. Rather, it is a history of the Jewish religion in America-what American Jews have believed about God and about their traditions, which religious rituals they have practiced (or stayed away from), and how they have organized themselves religiously.

There has been much discussion in the past decades about the "disappearing American Jew," the decline in religious observance in an ever-modernizing community, and the rapid onset of "assimilation," a term that Sarna generally shuns in this book as "virtually meaningless." Sarna reminds us that the predictors of gloom and doom have been predicting gloom and doom for generations and that the community has somehow survived the predictions. Sarna tells us, for example, that in 1924, it was reported that only 17 percent of Jewish children in New York City were studying in any kind of Jewish school, and that a decade later, a distinguished American journal of social science foresaw "the total eclipse of the Jewish church in America."

Sarna is, of course, aware that intermarriage between Jews and non-Jews is at historically high levels and that Jews probably constitute only about 2 percent of the American Jewish population today, down from close to 3.6 percent in the World War II years. But he retains confidence that, as it has done so many times from the 1640s on, American Judaism will reinvent itself.

Looking back at centuries of Jewish life in America, Sarna shows how Judaism has grown, changed, and become revitalized here. Mordecai Kaplan's Reconstructionist theories about Jewish peoplehood, the growth of Zionism as an American Jewish "religion," the upsurge of Jewish spirituality among students and intellectuals that began in the 1970s, the contemporary rise of a newly confident Orthodoxy--he sees all of these developments as helping to meet the challenges to Jewish continuity posed by America's open, pluralistic, and democratic society.

Very much to his credit, Sarna tells the story of Judaism in America against the backdrop of American religion in general. Sarna has at his fingertips not only the vast literature about Judaism in America but also the vast literature about Christianity in America. He is able to explain periods of awakening in Jewish life, or periods of decline in religious faith, as reflecting what is going on the nation as a whole. The perspective is important: Jews sometimes forget that non-Jewish religious movements also face assimilation, and non-Jewish ethnic groups also encounter high rates of intermarriage.

In addition to Sarna's sprightly style and his ability to cover pretty much every important development in a book of reasonable size, American Judaism is notable for its conclusion: "With the help of visionary leaders, committed followers, and generous philanthropists, it may still be possible for the current `vanishing' generation of American Jews to be succeeded by another `vanishing' generation, and then still another." Well, that's guarded optimism, but optimism it is.

Jonathan Sarna's book is the first American Jewish History that I could not put down. Should be required reading for all American Jews. I have read Jewish history and studied in college under Arthur Hertzberg, Arnie Eisen, Michael Stanislawski, so that little here was actually new to me. The book, however, put everything into proper perspective and traced trends in a logical readable way -- beautiful analysis of the origins, history and current status of the major movements of Judaism.

In case Dr. Sarna reads this -- here are my gripes: Personalities, such as Zalman Schachter-Shalomi merit too much of Sarna's attention. Similarly, Rebbetzin Jungreis is interesting but not far reaching in impact. Hadassah, and the extent to which it went hand in hand with Sisterhood's domination of suburban women's lives, barely gets passing mention. So too with the Soviet Jewry movement.

While Sarna does a beautiful job tracing the origins and sequelae of Orthodoxy's shift "to the right," he makes a few important omissions in describing other movements, such as Conservative Judaism. For example, he neglects to point out that the Movement's Law Committee had already approved Women's ordination before the Rabbinical Assembly voted to include women or the JTS faculty put it to a vote. Sarna suggests that the JTS faculty decision was purely expedient and not based on halachic considerations, which at least institutionally if not to the lay people, remains crucial. Similarly, at one point, Sarna notes that there is little distance today between left-wing Conservative and right-wing Reform. Quite true. But also worthy of note is the little distance between left-wing Orthodox "Modern orthodox" and right -wing Conservative, both of those last groups a vanishing breed.

Note too, Dr. Sarna, that Joe Leiberman carefully avoided describing himself as "Orthodox," preferring the word "observant."

All in all, an absolutely magnificent work.

In the closing chapter of this mastefully done history of Judaism in America Jonathan Sarna points to major problems the community faces today. One is the problem of boundaries, of defining who is a Jew, and who belongs to the community. Another problem is the one most spoken of the problem of assimilation and intermarriage. The Jewish community has in the last forty years seen an accelerating rate of intermarriage from around seven percent in the early 1950-'s to close to fifty percent today. Another problem(All these problems are interrelated) is the dimnishing numbers of the community that can no longer as it could some time ago rely on immigration to replenish its ranks. And many see that these problems are all moving the community to greater and greater bipolarization,on the one hand a majority of assimilated and assimilating Jews with little Jewish knowledge or sense of ethnic or communal belonging, and on the other a more intensely religiously learned and religiously identified Jewish minority. Sarna somewhat worriedly describes these problems, but nonetheless points to past communal resilience . He suggests that the American Jewish community will find answers and new ways to flourish.