This article highlights the outcome of a long-term field research into the transnational identity of the post-Soviet Orthodox Jewry. It analyzes biographical interviews taken between 2015 and 2018 in St. Petersburg and Minsk to define the religious identity and day-to-day practices of post-Soviet Orthodox Jews. In this article, I argue that the modern post-Soviet Jewry is a new socio-cultural phenomenon with no historical prototypes. As to the research methodology, it was a combination of the transnational approach, random choice case-study targeting post-Soviet Orthodox communities of Orthodox Jewry in large cities, and the biographical method. The backbone of the post-Soviet Orthodox communities of different strains of Judaism was formed in 1990–2008. It is made up of three generations of men and women born in the late 1940s–1960s, mid-1960s–early 1970s, and the 1980s. Each of these generations is characterized by its own unique pattern of observance, the formation of which is directly conditioned by the circumstances of involvement in religious Jewry. The transnational pattern of observance of the Post-Soviet Orthodox Jews involves the model they confronted at the very beginning of their journey, the model they learned in overseas educational institutions or through incoming envoys and rabbis in the country of residence, and the model of balance between the required and possible in the modern post-Christian and post-atheist environment.

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回归家园的传统：后苏联东正教犹太人的跨国宗教身份

本文重点介绍了对后苏联东正教犹太人跨国身份的长期实地研究的结果。它分析了 2015 年至 2018 年间在圣彼得堡和明斯克进行的传记采访，以确定后苏联东正教犹太人的宗教身份和日常实践。在本文中，我认为现代后苏联犹太人是一种没有历史原型的新社会文化现象。在研究方法上，它结合了跨国方法、针对大城市东正教犹太人的后苏联东正教社区的随机选择案例研究和传记方法。1990-2008 年形成了不同犹太教的后苏联东正教社区的骨干。它由 1940 年代后期至 1960 年代出生的三代男女组成，1960 年代中期至 1970 年代初期和 1980 年代。这些世代中的每一代都有其独特的遵守模式，其形成直接取决于参与宗教犹太人的环境。后苏联东正教犹太人的跨国遵守模式包括他们在旅程之初所面临的模式，他们在海外教育机构或通过居住国的新使和拉比学习的模式，以及平衡模式在现代后基督教和后无神论环境中的必要和可能之间。