American Judaism: A History [Paperback]

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.

Finally, a well written and optimistic summary of 350 years of Jewish Faith in America. The ups, downs and in betweens. The downs in American Jewish worship seem to be quite brief in retrospect. It seems like the "peopledom" need to read this book to appreciate and respect the differences/similiarities between themselves and the faithful. Some may appreciate the faith in a better light and appreciate life as Jews, even if they choose not to worship.

Currently, Mr. Roth should learn to write something upbeat from this material. Perhaps, "Goodbye Columbus" and "The Plot Against America" may eventually be supplanted with a happy feel good Jewish novel about a Ray Frank personality, among others. This book is for all, who have never expected Jewish optimism and yet have truly lived it at some point in their lives. Perhaps, some authors may actually create a more optimistic portrayal of our history for another Sarna in the next century.

Sarna finally appreciates Judaism as an American Faith, but examines it in a comparative, rational and methodical manner. For those admirers of Carr on History, this is a more objective Jewish religious history to match the Trevelyn epics with less pages and more color. Trevelyn is by no means perfect, but how can you cover so much, so well; Sarna simply does. This book will pass the test of time. Many of the tribe or "peopledom" may better appreciate their Faith and their religious options in life.

For those looking for credit in the vast sea of Judaic religious personalities, some will be left out. We can debate about it, but history evolves as does the book of life. Yet, this book covers the different movements in a way that no other enlightened text does. Sarna introduces us to many historical and contemporary characters, some who we know and others who we should.

The Reform Movement begins to look more Orthodox, but tolerant and yet a reflection of the "agree to disagree" mentality within itself, but up to a point for those who know. The limits of each movement appear to some who are ignorant. Also, who is worships as a Jew, among the movements and who does not. There are limits and Sarna does not seem to upset us.

Read it, especially if you are a Conservative who care and do not appreciate the Reform movement. Sarna seems to suggest it as a wake up call. This helps awaken those who are of the Jewish Faith in America and how the faithful have worked for us.

Yet, he covers the history of Conservative Judaism and how it woke up the Reform Movement, as well. Perhaps, to the ignorance of some, who should read the book and be inspired to do Tzedakah. Those who are insular might find solace in the answers that it may bring in light of how our Faith has been expressed in a free society. Particularly those who are Orthodox and want to be open about Faith and just fear their own Faith. This book covers how the Orthodox movement attempted to find Jews in America and how other movements wished to enlighten those who can be part of the Faith as Faithful members of our tribe.

An objective reader, who has some sense of Jewish religious history will appreciate it. Those who don't know the roots of their own religion may find it fascinating and helpful. This book provides future authors opportunities to delve into colorful characters like Rachel 'Ray' Frank, among others.

The personas not only cover the Jewish evangelicals, like Ray, but also the Orthodox, Conservative and Reform and not necessarily in that order. Again, many of us agree to disagree on who should be the mentionables. Sarna does justice to Judaism as a whole. This book is for those sick of the pessimism and put downs portrayed by the Sandlers, Masons, and the media. Maybe Spielberg can inspire Roth to read it.

Jews have a rich and vibrant religion that differs from all others, yet expresses a common belief in ad_n_i. Sarna should have been a positive icon, but the media really never picked up on him. In so doing, Sarna offers the non-Jew as well as the Jew the opportunity to find fascinating parallels in our differing and similar beliefs in G_d as well as rites.

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