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The article is about religious diversity in the Jewish community of Chile. Different currents and rabbis representing each of them are mentioned. The arrival of rabbis trained at the "Marshall T. Meyer" Rabbinical Seminary in Buenos Aires is highlighted, as they introduced innovative ideas in the communities. The Masorti (Conservative), Reform, and Orthodox currents are mentioned, as well as the rabbis representing them. The World Union for Progressive Judaism and the openness of communities to people from different Jewish thought currents are also mentioned. In recent years, there has been an increase in the presence of Masorti (Conservative) Jews, and there has been noticeable growth in areas such as home delivery of kosher food and products. Additionally, various institutions and services have been established to serve this community, such as schools, seminaries, mikvaot, and kosher restaurants. Each community has several hired rabbis to assist the official rabbi in the multiple activities they carry out. Several rabbis and Jewish communities in the country are mentioned, including Diego Edelberg, Lucas "Pato" Lejderman, Alejandro Bloch, Pablo Gabe, Daniel Zang, Efraim Rosenzweig, Yoni Szewkis, Shmuel Szteinhendler, and Beit Emunah. The growth of Orthodox communities is highlighted, and it is mentioned that Jewish communities in Chile tend to be "rabbi-centric," with people showing a preference for a particular rabbi or community. It is suggested that the growth of Orthodox communities may be due to the search for meaning and spirituality in modernity. It is concluded that a new study is needed to obtain updated information on the religious participation of the Jewish community in Chile. [Extracted from the article]

In this paper, we consider different perspectives on Chilean and Argentinean Judaism, related to four main traits: a) the organization of Jewish and secular identities, with progressive and liberal components, although religion is not the central identity element; b) the consolidation of a religious orthodox space; c) the formation of new Jewish identities, that are not integrated into the structures of institutional Jewish communities; e) the emergence of some dissidence in Chilean and Argentinean Judaism, as part and parcel of a reaction to the official discourse about the Arab-Israeli Conflict. [ABSTRACT FROM AUTHOR]