eaning for what they have gone through (Beilin, 2000, p. 47).
It should be noted that underneath the external secularization in Jewish communities across the world, there are signs of a persisting deep Jewish religious fervor, in which the sense of history, community, and personal authenticity figure as the intertwined strands of Jewish religious life, especially as it has been affected by the State of Israel. This authenticity is based in no small measure on the sense that the Jews as a people have survived the Holocaust for some purpose; a sense shared by many Jews not directly touched by the Holocaust (Beilin, 2000, p. 49).
Some of the rituals of the Jewish tradition, especially the rites of passage at the crucial stages of individual existence, are almost universally observed; in the United States, for example, more than 80 percent of Jewish children receive some formal religious training. Among Jewish youth there is, in some circles, a quest for tradition. In the United States, Jewish communes have been established that seek new forms of Jewish
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