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American Jewish History 89.3 (2001) 345-348



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Jews in the Center: Conservative Synagogues and Their Members. Edited by Jack Wertheimer. New Brunswick: Rutgers University Press, 2000. xii + 407 pp.

The contemporary Conservative movement accounts for the largest number of synagogue affiliated Jews in the U.S. and remains vital and meaningful for its adherents. Moreover, there is ample evidence of deepening Jewish knowledge and commitment among Conservative congregants, according to most contributors to Jack Wertheimer's recent volume, Jews in the Center.

The book's various essays are based on information gathered by a specially selected team of sociologists for the Jewish Theological Seminary's Ratner Center for the Study of Conservative Judaism. The authors present valuable statistical data on members of Conservative congregations, as well as those who identify as Conservative Jews but who do not belong to synagogues. This picture is fleshed out by the personal stories of individual interviewees who discussed their backgrounds, motivations for joining Conservative synagogues, and the role of the synagogue in their lives.

Probably the study's major finding is that most people make conscious choices to affiliate with the Conservative movement, rather than regarding it as a "default option" somewhere between Orthodoxy and Reform. Many expressed their appreciation for a movement which offers both authenticity and acceptance. As Samuel Heilman put it, Conservative synagogues succeed in "holding firmly with an open hand," i.e. maintaining standards while remaining tolerant of individual variations in practice. In addition, the movement's denominational identity has been sharpened in recent years, owing in large part to the greater availability and success of Conservative afternoon and day schools, camps and youth groups in training a new generation of leaders and congregants. While Conservatism has, since its inception, been enriched by "infusions" from Orthodoxy (and to a lesser extent, Reform), a rising proportion of today's Conservative Jews have been raised in the movement and remain committed to its unique approach to Jewish religious life.

Contemporary members of Conservative synagogues differ in certain respects from their predecessors of the post-war generation. They are more likely to be professionals rather than the business people of earlier years, and have generally been exposed to more formal and informal Jewish education. While the older generation focused much attention on the administrative, fund-raising, and social aspects of congregational life, Conservative Jews today seem to be more interested in learning Hebrew, [End Page 345] studying Jewish sources, and gaining competence in synagogue skills. As Riv- Ellen Prell points out, the American Conservative synagogue is a product of its time, reflecting trends in the larger society.

The book's two ethnographic studies of Conservative congregations, by Samuel Heilman and Riv-Ellen Prell, highlight the centrality of the synagogue as a communal and educational institution. Individuals attest to the importance of the synagogue in their lives and those of their families. For many, the synagogue community provides support as they attempt to balance their religious commitments with the demands of contemporary American life. "When it works best," Samuel Heilman noted, "the synagogue gives its members a sense of empowerment, a feeling of competence, an experience of community and opportunities for spirituality" (p. 193).

One striking example of both the strength of Conservative synagogues and their role in the lives of individuals and families is the continuing popularity of the bar/bat mitzvah ritual, "a core part of the life, purpose and worship service of the Conservative synagogue" (p. 233). Barry Kosmin's study of the bar/bat mitzvah class of 5755 found that synagogues imposed increasingly demanding requirements for both the young people and their families. Parents invested considerable time and effort in preparing their children for the event, participated in educational activities, and took pride in their children's achievements. For their part, the young people generally emerged with positive attitudes toward Judaism and strong Jewish identities. Kosmin concludes that the bar/bat mitzvah ceremony has survived so well in modern American life because "it...has managed to create a workable synthesis of individualistic and communitarian values. It is...

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