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Ameri­c an Post-­Judaism
Religion in North America
Catherine L. Albanese and Stephen J. Stein, editors
Shaul Magid

Ameri­c an
Post-­Judaism
Identity and Renewal
in a Postethnic Society

Indiana University Press

Bloomington and Indianapolis

This book is a publication of
Indiana University Press
601 North Morton Street
Bloomington, Indiana 474043797 USA

iupress.indiana.edu

Telephone orders 800–842–6796

Fax orders 812–855–7931

© 2013 by Shaul Magid

All rights reserved

No part of this book may be reproduced or utilized in any form or by any means,
electronic or mechanical, in­clud­ing photocopying and recording, or by any information
storage and retrieval sys­tem, without permission in writing from the publisher. The
Association of Ameri­can University Presses’ Resolution on Permissions constitutes
the only exception to this prohibition.

The paper used in this publication meets the minimum requirements of the Ameri­can
National Standard for Information Sciences-­Permanence of Paper for Printed Library
Materials, ANSI Z39.48–1992.

Manufactured in the United States of America

Library of Congress Cataloging-in-Publication Data

Magid, Shaul, [date]

American post-Judaism : identity and renewal in a postethnic society / Shaul Magid.
   pages cm. — (Religion in North America)
Includes bibliographical references and index.
   ISBN 978-0-253-00802-2 (cloth : alk. paper) — ISBN 978-0-253-00809-1 (ebook) 1. Judaism—United
States—History—21st century. 2. Jews—United States—Identity—History—21st century. I. Title.
BM205.M25 2013
296.0973’09051—dc23
2012049481

1 2 3 4 5 18 17 16 15 14 13
 publication of this book
is supported by a grant from
Jewish Federation of Greater Hartford
 For Yehuda, Chisda, Miriam, and Kinneret
It is your world now. Please try to leave it better than you found it.
If Judaism is terminable, Jewishness is interminable. It can survive
Judaism.
—Jacques Derrida, Archive Fever, 72

For Judaism’s future to be rescued something will have to die.

—Rachel Adler, Engendering Judaism, 170
 Contents

Foreword xi
Acknowledgments xiii

Introduction 1
1. Be the Jew You Make: Jews, Jewishness, and Judaism in
Postethnic America 16
2. Ethnicity, America, and the Future of the Jews: Felix Adler,
Mordecai Kaplan, and Zalman Schachter-­Shalomi 35
3. Pragmatism and Piety: The Ameri­can Spiritual and Philosophical
Roots of Jewish Renewal 57
4. Postmonotheism, Renewal, and a New Ameri­can Judaism 74
5. Hasidism, Mithnagdism, and Contemporary Ameri­can Judaism:
Talmudism, (Neo) Kabbala, and (Post) Halakha 111
6. From the Historical Jesus to a New Jewish Christology:
Rethinking Jesus in Contemporary Ameri­can Judaism 133
7. Sainthood, Selfhood, and the Ba’al Teshuva: ArtScroll’s Ameri­can
Hero and Jewish Renewal’s Functional Saint 157
8. Rethinking the Holocaust after Post-­Holocaust Theology:
Uniqueness, Exceptionalism, and the Renewal of Ameri­can
Judaism 186
Epilogue. Shlomo Carlebach: An Itinerant Preacher for a
Post-­Judaism Age 233
Conclusion 240

Notes 245
Bibliography 337
Index 371
 Foreword

Shaul Magid’s new book is groundbreaking. Building on David Hollinger’s con-

cept of a “postethnic” America, Magid turns the postethnic lens on Ameri­can
Judaism to reveal an emergent form of the received tradition that represents a
new interpretive turn. In Magid’s reading, Judaism is becoming postethnic, and
that is a very good thing. Whereas traditional academic tropes regarding Ju-
daism merge into Jewishness and ask searching questions about whether both
are better seen as ethnicity or religion, Magid stands this concern on its head.
Jews—the people and their faith—have been changing. In so doing they risk
dissolving the boundaries of their thick identity as a people in favor of spread-
ing abroad their spirituality and culture in a quasi-­universalist gesture.
This will surely be a provocative thesis for many. As Magid presents it, how-
ever, it is hardly a completely new development. With readings that encompass a
wide-­ranging cast of characters and phenomena, Magid looks to earlier Ameri­
can Jewish fig­ures like Felix Adler and Mordecai Kaplan even as, with his com-
plex knowledge of the European Jewish mystical tradition, he lifts out themes
regarding Kabbalism and Hasidism and other cultural manifestations. All of this
comes into focus for Magid in the Ameri­can Jewish Renewal movement and its
founder and charismatic leader Zalman Schachter-­Shalomi. ­Magid’s sympathies
for Schachter-­Shalomi are no secret here, and they form the basis for a herme-
neutic that re-­centers Ameri­can Judaism even as it de-­centers it from conven-
tion scholarship and received understandings.
In the midst of this, Magid’s book combines his­tori­cal materials, cultural
analy­sis, and theological exegesis in a blended methodology. The result is a tour
de force to argue for the Jewish Renewal movement of the late twentieth and
early twenty-­first century as a major cultural force. Here Jewish Renewal, with
its “new paradigm” Judaism, represents an engine generating a radical change
in Jewish thought and practice as well as identity in the present-­day United
States. According to Magid, Schachter-­Shalomi combines the Hasidic tradition
with a strong infusion of New Age spirituality to deliver a combinative form of
religiosity unlike any Judaisms of the past. At the core of this new creation is a
move from the particularism of the traditional Jewish ideology of chosenness
to a new universalism—a global consciousness on the part of Ameri­can Jewry
that prompts Jews to offer their spiritual insights to the world.
As the Hollinger allusion already suggests, the backdrop for all of this is a
discussion that Magid situates within general cultural studies scholarship. Here
the emergence of a postethnic America signals a social world in which multi­
culturalism has become a kind of new norm. With the later phases of multi­
culturalism and with the Jewish record of intermarriage, runs the argument,
Jews in a mood of post-­assimilation or even dis-­assimilation have opened them-
selves to an ethos at once universalized and globalized. In the case of the Ho-
locaust, for example, Jews choose such universal outlooks not because they are
without power but because they are truly free and have not experienced the
sys­temic anti-­Semitism of Europe. As Magid tells the story, Jews establish their
universalism on their own tradition, which they use to support a rebirth of so-
cial justice concerns through­out the world.
Chapters, as they develop, pursue many different angles as so many vec-
tors leading, from vari­ous directions, to this central thesis about postethnic Ju-
daism and the role of Jewish Renewal in promoting it. As the larger perspective
emerges, Magid’s introductory discussion of ethnicity and post­eth­­nicity ex-
plores the terrain. Then, in a new chapter, these concerns yield to the close read-
ing of Adler and Kaplan as well as an integrated account of Schachter-­Shalomi
in the context of Adler’s and Kaplan’s work. Several chapters take on Ameri­
can philosophical pragmatism in relation to the spirituality of Jewish Renewal,
probe the theology of Jewish “postmonotheism,” and scrutinize Hasidism and
related movements as they shape Renewal. In another chapter, a rethinking of
the Jewish view of Jesus past and present demonstrates that from the nineteenth
century Jewish leaders were attempting to negotiate their view of Jesus in the
context of Ameri­can society. Looking to themes of sainthood and “selfhood,”
yet another chapter examines a series of popu­lar biographies of Jewish “saints”
published by an Ameri­can Orthodox Jewish publishing house, ArtScroll. Fi-
nally, Magid looks to the issue of how Jews have dealt with the Holocaust and
are dealing with it now in an age of post-­Holocaust theology. As a revealing
epilogue, Magid introduces us to Schlomo Carlebach, the itinerant and charis-
matic storyteller/preacher who wrote almost nothing but, in his life and work,
epitomizes the themes and issues raised through­out the book in the context of
the Jewish Renewal movement.
Through­out this work, Magid displays astonishing facility in his ability to
comprehend so many thinkers and in the readings he offers, readings that weave
them into his central thesis with apparent ease. His comparative proficiency is in
display seemingly at every turn and suggests the wealth of erudition he brings to
this book. Magid has read widely, argued convincingly, and quoted succinctly.
His work will surely stimulate conversation and lead to earnest debate in the
Jewish scholarly community and elsewhere. We are pleased to be publishing it.
 atherine L. Albanese
C
Stephen J. Stein
Series Editors

xii Foreword
 Acknowledgments

This book was written over a period of about six years. There were many people
along the way who helped, some of whom I will regrettably forget to mention.
To begin, I want to thank Jo Ellen Kaiser, who first asked me to write an essay
on Jewish Renewal for Tikkun magazine in 2006. After she received my overly
long submission, she suggested I publish it in three installments. Those essays
were the germ cell of this project and I thank her and Michael Lerner for their
support. Kathryn Lofton was instrumental in this project from the beginning,
as she really introduced me to the field of Ameri­can religion, gave me numerous
lists of books to read, and made me believe I could make the transition from a
scholar of Jewish mysticism to a part-­time Ameri­canist.
Many people generously read versions of chapters, sometimes numerous times,
and offered helpful advice and comments. They include Sydney Anders­on, Yaa-
kov Ariel, Michael Berenbaum, Nathaniel Berman, Zachary Braiterman, Jessica
Carr, Aryeh Cohen, Shai Held, Susannah Heschel, Zvi Ish-­Shalom, Martin Ka-
vka, Barbara Kraw­co­wicz, Nancy Levene, Yehudah Mirsky, Michael Morgan,
Tomer Persico, ­Devorah Shubo­witz, and Elliot Wolfson. Thanks to Sarah Im-
hoff, who read numerous drafts of numerous chapters and offered sage advice.
Joseph (Yossi) Turner has been a conversation partner on these topics for many
years, and his friendship and support in this project was invaluable. Lila Cor-
win Berman carefully read the manuscript in its entirely and saw the book for
what it was in ways that I did not. Catherine Albanese was of enormous help in
terms of the Ameri­can religious context of the book. She saved me from some
embarrassing errors.
I gave numerous academic talks on vari­ous chapters of this book over the past
few years. I want to thank David Myers, Carol Bakhos, Don Seeman, Nathaniel
Deutsch, Nora Rubel, Boaz Huss, and Sarah Pessin, all of whom generously of-
fered me the opportunity to present my work. Thanks to Susan Berrin, who pub-
lished a shorter version of chapter 1 on post-­ethnicity in SHMA; Zev Garber
for publishing a version of the chapter on the Jewish Jesus in The Jewish Jesus:
Revelation, Reflection, Reclamation; Steven T. Katz for publishing an abbrevi-
ated version of the chapter on sainthood and selfhood in Modern Judaism; and,
Kocku von Stuckrad and Boaz Huss for publishing a version of the chapter on
pragmatism and piety in Kabbalah and Modernity. Thanks to Jonathan Sarna
and Steven Cohen for their comments on questions of Ameri­can Judaism and
post­eth­­nicity. We may see things differently, but you both have been gracious
and kind in your critiques.
 I want to thank Jeffrey Veidlinger and the Borns Jewish Studies Program and
David Brakke and David Haberman and the Department of Religious Studies
at Indiana University. Both have been truly wonderful intellectual homes and
places of support and encouragement. Thanks to all my friends at the Fire Island
Synagogue for your continued patience and support. Thanks to Hila Ratzabi
for an invaluable job copyediting the manuscript; Nancy Zibman for the index;
and Janet Rabinowitch, Dee Mortensen, Sarah Jacobi, and Angela Burton for
all their hard work at Indiana University Press and for believing in this project
from the very beginning and seeing it to publication. Thanks to Steve Stein and
Catherine Albanese, editors of the IU Press series Religion in North America for
in­clud­ing this unorthodox book on Ameri­can Judaism. Thanks to R. Zalman
Schachter-­Shalomi for all his continued help and support and for all the gifts he
gave my generation. Thanks to Shlomo Carlebach for providing the soundtrack
for this entire project and to Elliot Wolfson for permission to use his painting
Entanglements for the cover. Thanks to Jon, Josh, Barbara, and Yehuda for the
music, and to Zeelion, carrier of new light and words. My sons Yehuda and
Chisda have listened to this book for years. While their intellectual interests lie
elsewhere, they listened, sometimes reluctantly, and of­ten had incisive things
to say.
Chapter 3, “Pragmatism and Piety: The American Spiritual and Philosophical
Roots of Jewish Renewal” appeared in Kabbalah and Modernity, Boaz Huss,
Marco Pasi, and Kocku von Stuckrad, eds. (Brill, 2010), and is reprinted with
the permission from the press. Chapter 5, “Hasidism, Mithnagdism, and Con-
temporary American Judaism,” appeared in The Cambridge History of Jewish
Philosophy, Martin Kavka and David Novak, eds. (Cambridge University Press,
2012, and is reprinted with the permission from the press. An abbreviated ver-
sion of chapter 6, “From the Historical Jesus to a New Christology: Rethink-
ing Jesus in Contemporary American Judaism,” appeared as “The New Jewish
Reclamation of Jesus in Late Twentieth-Century America: Re-Aligning and Re-
Thinking Jesus the Jew,” in The Jewish Jesus: Revelation, Reflection, Reclamation,
Zev Garber,ed. (Purdue University Press, 2011), and is reprinted with permis-
sion from the press.

I dedicate this book to my children, Yehuda, Chisda, Miriam, and Kinneret.

They all make me realize that what we have tried to do will be in good hands.
May you all find your way, forward and back, and make the world a better place.

xiv Acknowledgments
Ameri­c an Post-­Judaism
 Introduction

Ameri­can Jews or Jewish Ameri­cans? Ameri­can Judaism or Judaism in America?

What is at stake in the placement of the adjective, or in the hyphenated or non-­
hyphenated appellation? Is it simply a hierarchical question of identity: Ameri­
can or Jewish? Both, of course, but they are not identical nor are they prima facie
equal. One is; the other describes. Which best captures the reality of Jews who
happen to live in America and, in one way or another, identify as being “Jew-
ish,” whatever that may mean? From a different angle: how much “America” is
in Ameri­can Judaism? How much “Jewishness” is in America? How much has
“Jewishness” changed in contemporary America? And how much has America
changed?
This book approaches these questions from two related yet distinct perspec-
tives: the first analytic and the sec­ond constructive. The analytic perspective
explores what I understand to be the challenges of Jews in America in the be-
ginning of the twenty-­first century, an era David Hollinger calls “postethnic.”1
Defining the term Hollinger writes,
A postethnic perspective favors voluntary over involuntary affiliations, balances
an appreciation for communities of descent with a determination to make room
for new communities, and promotes solidarities of wide scope that incorporate
people with different ethnic and racial backgrounds. A postethnic perspective
resists the grounding of knowledge and moral values in blood and history, but
works within the last generation’s recognition that many of the ideas and values
once taken to be universal are specific to certain cultures.2

Following Hollinger, I claim this postethnic shift in Ameri­can society pre­

sents distinctive challenges to communities for whom “ethnicity” (broadly de-
fined) used to serve as the primary anchor of identity.3 While it is impossible to
determine exactly when this postethnic shift took place—Hollinger’s Postethnic
America was published in 1995—we can generally say this has been develop­ing
for at least the last two decades.
This book argues that when the ethnic bond is broken or dissolves into a
multi-­ethnic/multi-­racial mix, the age-­old strategies Jews deployed to meet the
challenges of survival of both Jewishness and Judaism become largely in­opera­
tive, since those strategies assume an “ethnic” root of Jewish identity as its foun-
dation. While Judaism as a religion was of­ten viewed as the glue that held the
Jewish people together, the opposite has also been the case. That is, it was a
notion of peoplehood (ethnically defined) that his­tori­cally enabled Judaism to
continue to serve as a meaningful identity label.4 While through­out its history
Judaism was of­ten destabilized by the challenges of external rubrics, for ex-
ample, Hellenistic culture, Greek and West­ern philosophy, mysticism, and sci-
ence, what remained mostly stable was the ethnic core of Jewish peoplehood.
Today Judaism in America and Jewish peoplehood are in a state of ­transition—
in a “post” state—in large part because the notion of peoplehood more gen-
erally is struggling to find footing in a society where ethnicity is becoming a
more liquid and thus less dependable source of identity.5 This is only partly the
consequence of the empirical reality of intermarriage. It is also the consequence
of the changing nature of identity in America, moving from the inherited to
the constructed or performed.6 In short, the success of Jews in America, and
America’s own turn from inherited to constructed identity, has created a chal-
lenge that is distinct if not unique in Jewish history.
The constructive component of this book presents one alternative for “Jew-
ish” survival in such a shifting society. I argue that Jewish Renewal, a diffuse
counter-­cultural movement that began in the 1970s, offers a radical critique
of Judaism coined by its founder Rabbi Zalman Schachter-­Shalomi as Para-
digm Shift. Through­out this book I argue that Jewish Renewal contains some
thoughtful responses to postethnic America.7 While Renewal today largely con-
sists of a fairly small group of alternative communities scattered through­out the
urban landscape of North America, its influence extends beyond these counter-­
cultural enclaves and offers Ameri­can Jews a progressive alternative that is post-­
halakhic, global in scope, and more embracing of the multiethnic makeup of
contemporary Ameri­can society. I engage Renewal as a topos, a theoretical frame
of reference that is connected to but not limited by the sociological reality of
its communities. I argue that Renewal’s critique of Judaism and its constructive
alternative reach down to the very roots of Judaism and Jewishness, offering
vari­ous ways to reconfig­ure Judaism for what I call a post-­Judaism age, an age
where Judaism remains related to but is no longer identical with Jewishness. In
the words of Jacques Derrida cited as an epigraph to this book, “If Judaism is
terminable, Jewishness is interminable. It can survive Judaism.” The opposite is
arguably also the case.
This book assumes that we live in an era of “posts”: post-­colonialism, posteth-
nicity, post-­Zionism, post-­halakha, post-­monotheism, even post-­Judaism. The
term “post-­Judaism” is not simply a placeholder but, following Homi Bhabha’s
assessment of post-­colonialism, I suggest Judaism in America is “marked by a
tenebrous sense of survival, living on the borderlines of the ‘present,’ for which
there seems to be no proper name other than the current and controversial
shiftiness of the prefix ‘post.’”8 I do not mean to suggest that contemporary Ju-
daism in America should be viewed through a post-­colonialist lens, only that
Bhabha’s framework for understanding the post-­colonialist world can be help-
ful in understanding the transitional nature of Jewish identity in America.

2 American Post-Judaism
 The borderlines, the unchartered marginal space, the “post” state of contem-
porary Judaism in America have emerged in large part due to two related phe-
nomena: the collapsing structures of ethnicity and the culmination of a period
marked by a Jewish spiritual renaissance that dominated Ameri­can Judaism
in the 1970s and 1980s. That period saw a resurgence of Orthodoxy, the Ba’al
­Teshuva (newly religious/born-­again) movement, and a renewed embrace of
traditional practice among non-­Orthodox Ameri­can Jews that included the rise
of egalitarian traditionalism and the Havurah movement that was the precur-
sor to Jewish Renewal.9
Today we are arguably living on the other side of that renaissance, in a place
“between,” no longer in the paradigm of a previous generation but not yet aware,
and surely not familiar, with the new territory we already inhabit. Here is where
we encounter Bhabha’s notion of “post.” Much contemporary Jewish thinking
continues to function, sometimes quite successfully, in an old paradigm—be it
traditional or progressive—creatively rethinking past rubrics to answer the chal-
lenges of the present situation. But, as Bhabha suggests, “newness” does not exist
on the continuum of past and present. Rather, “it renews the past, refiguring it as
a contingent ‘in-­between’ space that innovates and interrupts the performance
of the present.”10 My claim is that we are living in that rupture that produces
the “in between.” I do not propose that the experience of being “in between” is
one that must be rejected or reformed, but rather, I attempt to understand the
nature of this grey zone and explore ways to live in it, and from it.
Bhabha’s reading of the post-­colonial world is skeptical that our marginal
position can be understood by old models. “These ‘in-­between’ spaces provide
the terrain for elaborating strategies of selfhood—singular and ­communal—that
initiate new signs of identity, and innovative sites of collaboration, and contesta-
tion, in the act of defining the idea of society itself.”11 The age of Jewish assimila-
tion and acculturation is over and has largely been successful. Jews are arguably
one of the most integrated minorities in America.12 And the age of romantici-
zation and nostalgia in the form of Jewish rediscovery has run its course (al-
though its after-­effects will continue to be felt for some time). As is sometimes
the case, our social reality has advanced beyond our capacity to conceptualize
a response to it that will simultaneously embrace and engage—and not resist
or reject—the “new.” In this post-­Judaism era, the past requires a combination
of translation and abandonment, or translation as abandonment.
The term “post-­Judaism” has been used in contemporary Israel to describe a
spiritual renaissance among non-­affiliated Jewish Israelis who are adapting Jew-
ish motifs and rituals outside any formal institutional or spiritual framework. It
is also sometimes used to describe a humanistic notion of Judaism not limited
to Jews.13 This includes large New Age gatherings in the Galilee and the Negev
corresponding to Jewish festivals modeled after the Rainbow Gathering in the
United States. An Ameri­can articulation of post-­Judaism would be different in

Introduction 3
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