Against the gloomy forecast of "The Vanishing Diaspora", the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These "Jewish Revival" and "Jewish Renewal" projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed "lifestyle Judaism." This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency, which calls for a bottom-up empirical analysis of cultural creativity and the re-invention of Jewish tradition worldwide. Indeed, the trope of a "Jewish Renaissance" has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This volume explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post secular world.

In this book, Rachel Werczberger takes stock of the Jewish New Age spirituality scene in Israel at the turn of the millennium. Led by highly charismatic rabbis, the Hamakom and Bayit Chadash communities attempted to bring about a Jewish spiritual renewal by integrating Jewish tradition - especially Kabbalah and Hasidism - with New Age spirituality. Having spent over two years in field research, Werczberger presents a comprehensive ethnographic account of these two groups, examining their rise and fall after only six years of activity. At the core of their aspiration for Jewish spiritual renewal, claims Werczberger, was the quest for authenticity. She investigates the ways in which the language of authenticity was embraced by the members of the communities in their construction of a new spiritual Jewish identity, their re-invention of Jewish rituals, and their failed attempt at constructing community. She concludes that all these elements point to the dual form of politics of authenticity and identity with which the Israeli Jewish New Age is involved.

Against the gloomy forecast of "The Vanishing Diaspora", the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These "Jewish Revival" and "Jewish Renewal" projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed "lifestyle Judaism." This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency, which calls for a bottom-up empirical analysis of cultural creativity and the re-invention of Jewish tradition worldwide. Indeed, the trope of a "Jewish Renaissance" has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This volume explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post secular world.

In this book, Rachel Werczberger takes stock of the Jewish New Age spirituality scene in Israel at the turn of the millennium. Led by highly charismatic rabbis, the Hamakom and Bayit Chadash communities attempted to bring about a Jewish spiritual renewal by integrating Jewish tradition - especially Kabbalah and Hasidism - with New Age spirituality. Having spent over two years in field research, Werczberger presents a comprehensive ethnographic account of these two groups, examining their rise and fall after only six years of activity. At the core of their aspiration for Jewish spiritual renewal, claims Werczberger, was the quest for authenticity. She investigates the ways in which the language of authenticity was embraced by the members of the communities in their construction of a new spiritual Jewish identity, their re-invention of Jewish rituals, and their failed attempt at constructing community. She concludes that all these elements point to the dual form of politics of authenticity and identity with which the Israeli Jewish New Age is involved.