Immediately following the 1991 constitutional liberalization in which Cuba declared itself to be a secular rather than an atheist state, Adath Israel, Havana's only Orthodox synagogue, re-opened its doors. The synagogue soon welcomed a flow of international travelers, who arrived with enthusiasm, curiosity, and funds. The consequent revitalization of Jewish Cuba has received a disproportionate ... [Show full abstract] amount of scholarly, journalistic, and touristic attention in the last 20 years, and global interest in this small community continues to grow. Nevertheless, little explicit analytic attention has been paid to the relationship that has emerged between Jewish Cubans and their international guests. This article is based on participant observation at Adath Israel. Its central argument is that Jewish Cuba no longer constitutes a single cultural object of analysis, but rather is best understood as a transnational “contact zone,” characterized by the tensions and connections of collective affect, a gift economy, and a shifting sense of Jewish belonging. [Cuba, identity, migration, religion, tourism].