I found the first chapter quite engrossing because there was so much that I did not understand about the Jewish religion. The rest of the book was interesting also, but much of that felt like elaboration.

Chapter 1: The Basis and Background of Judaism

"The word Torah does not mean "law" as it is often translated, but rather "teach" or "instruction" and is akin to the Hebrew word for teacher." (Page 2)

"As the reader will see in Mr. Johnson's chapters, he frequently presents a dichotomy of right or wrong, true or false. Mormonism tends to view the world in this fashion. There are few gray areas ; very little ambivalence. It is an either / or approach to life questions and situations. In sharp contrast, Judaism's approach is both / and. We tend to see nuances, options, alternatives in many of life's challenges." (Page 3)

The Pharisees, genuine innovators in Judaism who were, unfortunately and inaccurately maligned in the pages of the New Testament, develop this method of biblical interpretation sometime in the first century before the birth of Jesus. The New Testament uses it freely, quoting the Hebrew Bible to support points it wishes to make. In modern times this is known as the proof-texting methodologies; that is one cites a proof-text in the Bible to establish an idea. Both Judaism and Christianity continue to use this method, each in its own way, to support their scripturally based beliefs ... (Page 11)

Chapter 4: The Purpose of Mormonism

"... our Heavenly Father, whom we refer to as Elohim, the plural form of the singular noun 'eloah in the Hebrew Bible, where it is used 2,570 times as compared to 57 times for the singular." (Page 74)

Chapter 5: Jewish Life

"The purpose of Judaism, ... is to sanctify life. ... he is expected to say a hundred blessings a day, thanking God for everything he experiences, from the moment he awakens in the morning until he falls asleep at night." (Page 84-85)

Chapter 9: Areas of Misunderstanding and Discussion

"There is even a passage in the Midrash in which the sages tell God that he no longer has a vote in interpreting the Torah," (Page 180) Wow! God gets kicked out? Wow! I am at a loss for words to express my feelings with any degree of politeness.
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Substance: A collaboration based on a long-standing friendship and discussions about the similarities and differences of their religious doctrines and cultures. Each man explains to the other his beliefs, attempting to address misunderstandings and erroneous perceptions.
Style: Solid but not plodding. Readable, not scholarly. With more sourcing and analysis, I would have given it 4 stars.

NOTES:
p.58-59: "Judaism has never made salvation dependent upon doctrine in itself, apart from its influence on conduct." - Joseph H. Hertz; The author: "one does not have to agree in belief in order to be a part of this historic people. Here is an approach to belief and ideas that most religions, and perhaps most especially traditional Christianity and Mormonism, do not know. Consequently their adherents have great difficulty in understanding Judaism. ... because they try to force Judaism ... into the modl of their Christian understanding of what religion entails, which begins with a statement of belief."
I disagree in part: some Christians elevate doctrine per se above obedience to the gospel commandments, but Mormons especially should not, based on all of the canon and general instruction. And Judaism does have a primary statement of belief - "Hear O Israel, the Lord our God is One God." Also a doctrine implicit in the history of this historic people. They also have contentions among sects over correct interpretation of the Law, which is doctrinal.
p. 96-97: In his chapter on "Jewish Life", the author mentions the verse from Malachi regarding Elijah turning the hearts of children and fathers, which is recited in the Seder. This is a key element of LDS doctrine and beliefs - except for the timing of his return. (see pp. 149 ff.)
p. 103: Another tie between LDS and Israel is relevant to the points made later in chapter 8, p. 162: Theodor Herzl founded modern Zionism in 1896, Jews began trickling back to the ancient homelands thereafter; the State of Israel was founded in 1948. The LDS 10th Article of Faith, written by Joseph Smith in 1842, begins "We believe in the literal gathering of Israel and in the restoration of the Ten Tribes". In 1841, the LDS apostle Orson Hyde had dedicated the Holy Land for the gathering of Israel: On the morning of 24 October 1841, after having spent several months laboring in Europe and traveling to the Holy Land, Orson Hyde passed through the gates of Jerusalem and climbed the Mount of Olives. Through the spirit of revelation he wrote and offered a dedicatory prayer. In the prayer, he asked the Lord to bless the Holy Land for the gathering of the Jews. He acknowledged that God had given this land to Abraham and his children, that these children were scattered, and that they looked forward to the fulfillment of God’s promises. He prayed for the building up of Jerusalem and for the rearing of a temple, and he asked that the land be fruitful. Elder Hyde also prayed that the Lord would strengthen the Church and its leaders. Immediately following this holy experience, he “erected a pile of stones as a witness” to the occasion. (See History of the Church, 4:456–59.)
p135-137 (in the chapter on "Differences and Similarities"): In regard to the belief in the Messiah being "one of the most salient similarities but differences", several crucial points are made regarding the timing of His coming, and what He intends to accomplish. Messianic hopes of a "future leader who will come and bring deliverance to the world" are not the core of Judaism but rise and fall in prominence; the Jews and Christians use many of the same proof-texts but interpret them very differently; acceptance of a messianic belief is not a test of being Jewish, while it is the foundation of Christianity; none of the Jewish interpretations denote the Messiah as a God incarnate.
p. 140-145: Differences in being born a Jew, and becoming a Christian by volition. Persecution for identity vs. persecution of beliefs. Intermediate areas of ethical belief. Traditions of teaching vs. prophetic declarations.
Chapter 8 by the LDS author, contrasted with the earlier statements of the Jewish author, tends to indicate that the Mormons accept the literal history of the Jews to a greater degree than the Jews do.
p. 168-169: Describes the unique LDS institution of the patriarchal blessing, and especially its revelation of the receiver's Israelite lineage, along with personal counsel. ( )