STRONG, RESILIENT AND INTERCONNECTED JEWISH PEOPLE AND ISRAEL The IAC was established in 2007 (as ILC) and started its expansion in 2013 (as IAC). Since then it has grown to reach hundreds of thousands of people through its 20 regions and more than 80 communities around the US.

2019 marks the 6th year of the IAC National Summit and its exponential growth and in honor of the summit and its distinguished speakers the IAC is presenting this special collection of articles you are holding.

While innovation and business advancement of Israeli tech, science and innovation is no longer a new phenomenon related to Israeli-Americans living in the US, the phenomenon of lay leadership among these unique groups still has many undocumented angles and examples. In recent years, there is an apparent paradigm shift of communal leadership among the Israeli-Americans in the USA. In this collection of articles, wanted to explore some of the aspects of the emerging Israeli- American leadership and invited our writers to consider some of the questions below: What is its status of Israeli-American leadership? What is the place and role of the Israeli-Americans within the broader Jewish community? What are some of the unique characteristics and contributions of the Israeli-American leaders and trailblazers? What will the future leadership of this community look like and what is the potential impact? What are the trends of philanthropy and giving? What are some major shifts in terms of identity and belonging in relation to said leadership initiation and where do they point to? looking from a standpoint of activism and public relations what are these groups' significant?

The above framing opened the door to a series of theoretical as well as practical questions and potential influence on the Israeli-American and Jewish American community and we would like to thank the lay leaders, the professionals and the thought leaders who shared their opinion on the role of Israeli-American in ensuring a strong, resilient and interconnected Jewish people and Israel. TABLE OF CONTENTS

Dr. Miriam Adelson 04

Shoham Nicolet 08

Shawn Evenhaim 12

Adam Milstein 14

Shira Ruderman 18

Barry Shrage 20

Yasmin Lukatz 22

Marc Baker 24

Prof. Gur Alroey 26

Ben Pery 28

Prof. Avi Almozlino | Prof. Leonard Saxe 30

Rabbi Dr. Analia Bortz, MD 32

Irina Nevziln 33

Lital Carmel 34

Ariel Lapson 37

Aya Shecter 38

Haim Taib | Prof. Shahar Lifshitz 40

Sivan Rahav Meir 42

03 “YORDIM” NO MORE: THE IAC IS THE FACE OF ISRAELI PRIDE ABROAD Dr. Miriam Adelson Israeli-American physician, philanthropist and recipient of the Presidential Medal of Freedom.

Hebrew's not short on jibes and barbs. Most of them don't bother me. But there is one that I really dislike: "Yordim".

It is a word that, over the decades, has been slapped at Israelis who, for any number of reasons, have made their lives abroad. It means “those who descend” and suggests that expatriates are, somehow, a lower class of citizen, less exalted, than those who live in Israel full-time.

I should know: There was a time when I used this word myself.

As a proud tzabareet who went on to serve as an IDF officer and to study in universities in Jerusalem and Tel Aviv, I always assumed that Israel would be my exclusive home. I was cognizant of my moral responsibility – not least, as the daughter of parents who escaped the Holocaust by making aliya - to stay in the country for good and help secure it through national service and hard work. Israel is not blessed with extensive territory, water or geopolitical stability. Its most precious resource is its dedicated and resourceful citizenry, and I had every intention of being one of these. I regarded this as the highest of privileges and could not understand why a Jew would choose to live anywhere other than Israel.

And, naturally, I looked down on those who left. I remember well the pain, anger and mystification that enveloped my family when I was just a girl in Haifa, upon learning that one of my uncles would be emigrating to the United States with his family.

As it happened, they left because one of their children had severe asthma, which Israel of the 1950s was not equipped to treat. And, indeed, I would eventually gain first-person experience of the fact that not all those who emigrate do so in search of a fabled life of ease and wealth. Many are compelled by circumstance. And many fully intend to return to Israel and, until that day comes, to stay engaged in Israeli life.

04 What changed my view was my husband, Sheldon. We met while I was on what was meant to be a temporary medical research stint in New York. We fell in love. My life became his, and his became mine.

Sheldon introduced me to an array of Jewish American organizations whose dedication to Israel – in terms of fundraising and political lobbying - impressed and moved me. Even at a far physical remove from Zion, Jews could be partners in the Zionist dream, I realized.

On marrying Sheldon, I became a naturalized American, as well as a native-born Israeli. All of our children would be dual nationals, too. And we, like virtually all Israeli-Americans, see no contradiction at all in that identity. Quite the opposite - we see ourselves as ambassadors of two great countries and embodiments of their magnificent, and eternal alliance.

Unlike some Diaspora Jews, Israeli expatriates tend to be unswerving in their support for Israel. They understand, deep in their bones, Israel's existential problems. They know that the enmity facing Israel today is a new form of anti-Semitism, a virulent evolution of the murderous hatred that Jews faced in the Holocaust and during earlier centuries of persecution in the Diaspora. For them, being loyal Zionists transcends differences between right- and left-wing, liberal and conservative.

Sheldon and I noticed this early on in our own relationship. And we were distressed by the sense that, in the United States, many Israelis were being lost to assimilation, their political and cultural energies untapped. Those who were willing to embrace religion had options like Chabad to keep them engaged to Israel and tradition. But those who were more secular often had to fend for themselves.

Then, in 2007, Sheldon and I found inspiration in the Israeli Leadership Council, a group formed by Israeli expatriates in Los Angeles who were prominent members of the American business community. They were despondent over the relatively low turnout at a pro-Israel demonstration in the city the summer before, during the Second Lebanon War, and were also worried about the next generation's waning connection to Jewish identity and Israel.

05 The ILC was determined to do more to turn the around 200,000 Israelis then living in Southern California into a supporter base that could be a strong pro-Israel force.

Sheldon and I saw the ILC's potential to go national, and to mobilize Israeli- Americans to effect positive foreign policy. Expanded coast-to-coast, with hundreds of thousands of members, it could be one of the most powerful of advocates for the Israel-U.S. relationship, we believed.

In 2013, Sheldon and I attended the annual ILC gala in Beverly Hills. In the hall were 900 delegates, all of them proud Israeli expatriates like me. These people were both powerful Israelis and powerful Americans, ready to put both national identities to good use. Far from being downcast or cast out - connotations that attach themselves to the word "yordim" - they were energetic, unapologetic and full of sincere love for Israel and the United States.

And, that night, the Israeli-American Council (IAC) was born - a re-launch of the ILC, with Sheldon and me as its main benefactors.

In the years since, the organization has expanded dramatically, with more than 20 new chapters in major U.S. cities. Each year it throws conventions attended by thousands of delegates as well as American and Israeli political figures. The keynote speaker last year was U.S. Vice President Mike Pence. At this year’s National Summit – in Florida, on Saturday night - we have the honor of hosting President Donald Trump.

For Sheldon and me, supporting the IAC is a natural extension of our support for Birthright Israel, for the Jewish school we founded in Las Vegas, and for our other philanthropic endeavors. It is a natural extension of our own union – as an Israeli and an American, patriots of both countries, and committed Jews.

We fully expect that the IAC will continue growing and thus shrink whatever gap might exist between American Jews and Israel. This is the time for us to unite, Democrats and Republicans, liberals and conservatives, of any affiliation.

We Jews cannot afford division. There are too few us, and too many others who want us to fail, falter, disperse or perish.

06 Scholars believe that, in King David's time, three millennia ago, the Jewish population numbered around 5 million. Today, we are 14 million – barely a three- fold increase. Consider that the Chinese population is believed to have increased about a hundred-fold over the same period. By rights, we Jews should number at least a half-billion today.

But, all too often, anti-Semitism has had its way: from the Inquisition to the pogroms to the Holocaust. In the words of the Passover Haggadah: “In each and every generation, they rise up against us to destroy us.”

And hatred for us from the outside has engendered drift and doubt among us: All too many Jews assimilate and are lost to the community because they see no good reason to stay. And all too many of these Jews see anti-Israel activism as an express-ticket to successful assimilation.

That is why it is so important to bring closer the world's two largest Jewish communities – in Israel and in the United States. We are a giant extended family. Though thousands of miles separate us, we share the same joy and pain, the same glorious birthright and the same burden of the disasters that befell us because of this birthright. Regardless of our political or religious leanings, we are Jews – always and indelibly.

07 BUILDING THE IAC: FROM A LOCAL ISRAELI ORGANIZATION INTO A NATIONAL AMERICAN JEWISH MOVEMENT Shoham Nicolet Founding Chief Executive Officer of the Israeli-American Council (IAC), the fastest-growing Jewish organization in the United States.

When the Israeli Leadership Council was founded in 2007, we focused on engaging mostly Israelis residing in the US. Our activity was conducted primarily in Hebrew. We developed programs to bring our community together, mainly around our shared culture, heritage, language and love for Israel. Our key challenge was to unite isolated pockets of Israeli immigrants into one community, in the face history of rapid assimilation and disconnection.

Yet, the shared sense of culture created an immediate feeling of belonging and family, and we quickly turned what had been seen as an insurmountable challenge into a strategic opportunity. Soon we had created the fastest-growing Jewish community in the country – with Israel in its heart and Israeliness in its spirit.

By 2008, we had brought thousands of Jewish Americans into our advocacy work. We realized that we could build a pro-Israel community that was much wider than just Israeli-Americans.

Two pivotal events positioned us to build this broader community – both of which took place on the same day on March 2013. The first turning point was renaming our organization from the “Israeli Leadership Council” to the “Israeli American Council”. This was much more than a semantic change. It was a clear signal to our community and to the Jewish-American community that our future would be in the U.S., not Israel – tying us much more powerfully to the broader Jewish American community.

The second major turning point came when Dr. Miriam and Sheldon Adelson were introduced to the IAC. They immediately recognized how Israeliness – the unique mentality and culture at the heart of the IAC – held vast potential to strengthen the broader Jewish American community. Their vision and support drove the growth of the IAC from a local organization, into a nationwide phenomenon, active in 27 states, with 20 regional offices.

08 During the process of that growth, we discovered that the hybrid identity of Israeli- Americans gave us the unique ability to speak three distinct languages: “Israeli”, “American” and “Jewish”. As we discovered this unique asset, Jewish America has become increasingly fragmented, struggled to maintain an engaged young generation, and faced a growing gap with the State of Israel. We saw unique opportunities to help address all three issues within the broader Jewish American community.

When asked how to close the growing gap between American Jews and Israel, Yehuda Kurzer from Hartman Institute recently singled out two communities as most equipped to lead a productive conversation: American Jews living in Israel, and Israeli-Americans. He calls them an “underappreciated asset” and “a key piece of the agenda for the future of bridge-building between these communities.” But how exactly can these bridges be built? I believe that that there at least five ways that the “Israeliness” at the core of the IAC can be turned into an asset that strengthens the broader Jewish community and connects it Israel.

Connecting to Hebrew Hebrew – the ancient language of the Jewish people – could become a key connector for our global family in the future. When it comes to fostering the love and practice for spoken Hebrew among American Jewry, Israeli Americans are the most obvious partners. We dream, think and feel in Hebrew and can easily share our passion for the language. At the same time, Hebrew shouldn’t become a barrier to entry into the Israeli- American community for our own second generation, our spouses, and our Jewish- American brothers and sisters. The IAC has been able to square this circle, developing robust Hebrew-language programming while we welcome non-Hebrew speakers (or those that want to speak more fluently). For instance, Keshet, our Hebrew-learning movement of families, is attracting an increasing number of Jewish Americans, who now make up approximately 20 percent of participants in cities like New York and Las Vegas.

Innovation and Entrepreneurship Israeliness opens up a whole new world for young American Jews. The Startup Nation speaks the language of Generation Z, demonstrating vividly how to take an idea or hobby, and turn it into a thriving business. We have been able to build this language into programs like IAC Eitanim, which brings together Israeli and Jewish American teenagers in a project-based learning environment. Under the guidance of Israeli-American mentors – who have achieved success as entrepreneurs – the

09 participants learn the concept of innovation while connecting to Israel and their Jewish heritage.

“Post-Israel Experience” The best way to connect people to Israel is to send them to Israel. This is why “Israel Experience” programs – like Birthright – are so vital for connecting people to Israel. The IAC is uniquely positioned to provide an authentic and organic Israel experience for Jewish-American college students and young professionals in the wake of their transformative experience without having to get on a plane.

Israeli Culture Meets Jewish Traditions At a time when many communities are struggling to reimagine and reinvigorate Jewish observance, the IAC has found a winning formula with our Shishi Israeli events. Our idea was to connect Israelis to Jewish tradition “Israeli” style. More and more of these events moved into Jewish schools and synagogues, and to our surprise they attract large numbers of Jewish Americans, approximately 30-50% of the participants in some cities. Shishi Israeli is the ultimate cultural Jewish experience, connecting our communities across dominations, while fostering a sense of peoplehood.

Israel’s story Barry Shrage, a legendary Jewish American leader and retired CJP president told me in our first meeting: “There is no one that can tell Israel’s story better than Israeli Americans.” I have found this to be true again and again. People connect to personal stories, and as Israeli Americans, we can talk about Israel from very personal point of view. We talk about our families. We talk about our memories. Our Israeli accent makes the story more authentic and relatable.

This narrative becomes very relevant when fighting BDS and modern antisemitism. For example, one of the greatest achievements of our sister organization, IAC for Action, was facilitating the passage of a landmark anti-BDS bill in California – in full collaboration with AJC – the oldest Jewish American organization.

Working from within the Jewish Community For a variety of reasons, our goal has always been to work from within the Jewish American community. We recognized that there is so much to learn from this extraordinarily successful Jewish diaspora. By working in synergy with it, we are much better positioned to achieve our goals and build a sustainable organization. Most importantly, we aspired to make an impact not only in the Israeli-American community, but in the wider Jewish world. Today, there is almost no IAC activity in

10 which we are not partnering with a Jewish American organization. Examples are our work within the JCC In Tenafly, New Jersey, our center in the JCC in Rockville. Most of our strategic efforts in Boston are done in full partnership with CJP. UJA Federation in New York was one of our greatest partners. We partner with Synagogues, schools, and many other local and national organizations.

Moreover, today almost every major city in the US has at least one Israeli-American on the board of the local Federation. It is now the case with many other significant Jewish American organization.

The New Leaders We also want to foster the next generation of leaders, through programs like IAC Gvanim, which we adopted from a separate pilot program in Northern California and brought to more than 20 cities nationwide. Participants explore their hybrid Israeli-American identity, examining questions of belonging, community building and leadership. Graduates of IAC Gvanim become the leadership backbone of their communities, educated and aware of the history, complexities and politics of Jewish America. They are becoming the ultimate living bridge within their communities.

Let’s stop talking about “bridging,” let’s do it. Open communication is very important, but over analysis of the issues facing the Jewish world too often leads to paralysis. Instead of talking about bridging, we believe in building the bridges through passion, intellect and shared goals. Instead of talking too much about the gaps, we believe in developing living bridges that organically connect people across cultures, denominations, countries, and backgrounds.

Together, over the next decade, I believe that we will be able to fulfill our vision of a coast-to-coast community open to anyone who has Israel in their heart, and Israeliness in their spirit.

11 A JOURNEY OF LEADERSHIP Shawn Evenhaim Israeli-American philanthropist, chairman Emeritus of the IAC and current Chairman of the IAC for Action. He is the chairman of the Birthright Planning committee and a national board member, L.A Jewish Federation Board member and past chair of its RPO division, and a board member and past chairman of Kadima Day school.

While the American-Jewish community has a tradition of establishing and maintaining Jewish institution, transferring heritage through generations without the help of public institutions and creating family traditions of financial giving and lay leadership, the Israeli-Americans who left Israel lacked that knowledge and experience.

The IAC took on a leadership role in addressing these gaps, and by doing this made an impact that created ripple effects that often exceeded the expectations and dreams of those who invested in it, not to mention those who were skeptical.

The first phase of IAC’s impact was making sure Israeli-Americans understand the importance of a community, and organizations to organize and engage our fairly young immigrant community. For that matter, the IAC was the first organization to lead this effort, and later became the first national organization with that vision, engaging Israeli immigrants in significant masses.

The second phase and strategic goal is to make sure our community makes an impact within the Jewish American community. There were two main reasons to choose this goal and invest in it:

The first reason is that we are part of the Jewish American community. Our kids attend Jewish Schools, go on Birthright trips, and enjoy the many Jewish American organizations out there. Many JCCs, synagogues and other communal organizations can easily become the home for Israeli-Americans.

Second, we have an historical duty to make an impact, and sit “around the table”. During times where there is a great concern about the gap between American Jewry and Israel, we have an obligation to be there as partners and living bridges to shrink the gap.

12 The only way to do so, is leading by example.

The IAC Board of Directors set a goal to have Israeli-American join local Federation’s board of directors, as well as other organizations such as Birthright, JCCs, Day Schools, synagogues and advocacy organization.

We encourage Israeli-Americans to become supporters and lay leaders, of any Jewish American organization that they relate to its mission.

Through strategic efforts, and especially our IAC Gvanim Leadership program, the IAC became a significant catalyst in creating new Jewish leaders. Every time an Israeli-American becomes involved in a Jewish organization, like many of our Gvanim alumni do, four things happen:

First, the perception of our community change and the organization realize the potential and the added value that the Israeli-American community has.

Second, more Israeli-Americans subsequently joins these organization.

Third, the Israeli-Americans bring Israeliness which creates a difference in the way these organizations view things or operates and

Fourth, many new bridges are being built between the Israeli-American and the Jewish American communities.

Through the journey of developing the IAC we have learned, experienced and accomplished so much. Yet, our journey as a community has just begun and we have much work to do. We have so much to be proud of as we see the alumni of Eitanim, Mishelanu, our young leadership and Gvanim get involved in their community and make an impact. I am inspired when I see the difference that our volunteers of Shishi Israeli, Keshet and our activism initiatives makes in their communities on a daily basis. Most of all, I am proud when I see the growing number of our programs alumni on the IAC Councils forming a network of leaders who give their time and resources to make our community better and Israel stronger for the sake of our children and grandchildren. I am excited to see the next generation evolve and making their on mark on the future of the IAC and the Israeli-American and Jewish American community. For me personally it is very satisfying to know that I had the privilege to be part of a leadership group that made history through its journey of creating a community.

13 HOW TO COMBAT THE LOOMING PERFECT STORM FOR ANTISEMITISM IN AMERICA Jew-hatred, also described as antisemitism, is becoming mainstream in America This article was originally published in the Jerusalem Post on September 4, 2019 and updated on November 21, 2019 Adam Milstein Israeli-American philanthropist, entrepreneur and the chairman emeritus of the IAC

Jew-hatred, also described as antisemitism, is becoming mainstream in America.

Jewish university students are under constant attack for expressing any support for Israel. Radical activists are working to insert anti-Israel and antisemitic ideas into curriculum to indoctrinate high school students. America’s Congressional delegation now includes representatives of the Islamo-leftist alliance, who are driven to demonize Israel and spread age-old antisemitic stereotypes. Radical antisemites are growing bolder, less censored and less afraid to share their hateful views with the world through digital and social media.

In the decades following the Holocaust, “Never Again” was repeated by millions who had no idea they needed to do something about it. Somehow, in front of our eyes, “Never Again” is becoming “Again and Again” as radical movements that threaten all Americans but are united in their hatred towards Jews, are growing stronger in broad daylight.

Antisemitism is growing, but it’s going to get much worse. A perfect storm of circumstances is elevating the dangers significantly. Jew-haters are taking advantage of the radicalization of our society, utilizing the biased mainstream and social media to amplify their message and enjoy unparalleled access to weapons to attack our communities in frightening ways.

How did we get to this place?

Jew-hating looks different today than it did in the past. In medieval times, people

14 hated Jews because of their religion. In the 20th century, Nazism viewed Jews as a race to be eradicated. Today, the new-antisemitism, fueled by the Boycott, Divestment and Sanctions (BDS) movement, is disguised as hatred towards Israel – the only Jewish State in the world.

However, with the assistance of many useful idiots, some of them Jews, the BDS movement promotes hatred toward all Jews globally, radicalizes all the extreme movements and promotes violence against Jews and other minorities.

With new allies across the political spectrum, Jew-haters have found friends in unlikely places. Antisemitism no longer comes from fringe groups. Instead, an alliance of Jew-haters has been forged by the radical left, radical Muslims, and the radical right. This three-headed monster of bigotry is best exemplified in the unlikely alliance between David Duke and Ilhan Omar.

Antisemites today also enjoy an unparalleled ability to amplify their hateful ideas through biased news articles and social media, and niche channels to billions of people at the click of a button. This ranges from antisemitic lies on mainstream media to posts on Facebook, YouTube, and Twitter which celebrate attacks against Jews and threatened violence.

The easy access to weapons has already facilitated two mass attacks against Jews in Pittsburgh and Poway, and many more attacks on the American people: Gilroy, El-Paso, Dayton and Midland, TX. Every week someone is ready to commit yet another act of domestic terrorism and in the inevitable gun assaults that will spread in our country, Jews are going to continue to be disproportionately targeted.

The threat we face is a danger not only to Jews to but all Americans as it threatens to undermine and destroy the freedoms of religion, liberty, prosperity, and security that we all hold dear. We must do everything in our power to stop this enormous storm before it swallows America whole. There is still time to turn the tide back to protect the Jewish people and safeguard American values.

What can each of us do to stop it?

Combating hate starts with accepting personal responsibility and changing our approach from defense to offense. For years, our strategy to defeat antisemitism

15 was purely reactive and defensive, relying entirely on others to protect us. The fact that Jew-hating continues to rise has proven how much our existing methods failed us. We must do more and differently. We must get personally involved, go on the offensive and deploy out-of-the-box strategies.

To do so, we as a community must adopt several principles. First, we must embrace and support the state of Israel without any pre-conditions. Israel, the Jewish people’s homeland, may not be perfect, but it’s where our traditions, history, heritage, and courage originated from. And it is dedicated to safeguarding the Jewish people around the world. Israel is our insurance policy. Without Israel, the Jewish people are weak and defenseless. Without Israel, “Never Again” is meaningless.

Second, we must do a better job harnessing our community’s strength to protect ourselves. We are the single most successful immigrant community in U.S. history, and we should not hesitate to leverage our position to fight Jew-hating. Our leadership, resources, and influence have the potential to become a real game-changer in putting Jew-haters on the defensive.

Third, it’s a rare time in history where our enemies are the enemies of so many other communities. We must embrace our allies and build a broad coalition to fight Jew-hating and other forms of bigotry. We must become active partners in the coalitions that are fighting hate, bigotry, and racism in America. After all, antisemitism is not only a Jewish problem; it’s also an American problem.

As we go on the offense, we must secure the resources to support and expand strategies and tools developed to fight back and put Jew-haters on defense, including to familiarize ourselves with the bad actors’ finances, agendas, goals and objectives, networks and future plans.

Financial resources should be invested in developing research that will enable us to combat Jew-hatred by naming and shaming antisemites, exposing their illegal activities, their violent plans, and promptly alert the authorities and the media.

We must financially support organizations who go on the offensive against Jew- haters; use out of the box strategies and who are willing to collaborate and work synergistically to force multiply our efforts.

16 StopAntisemitism.org, for example, monitors Jew-hatred on the ground, on digital and social media, and leverages an unmatched technology to develop communication channels through which they engage Americans to report Jew- hatred alerts and incidents, and develop actionable strategies to counter and prevent hate and violence.

The Israeli-American community has also led the fight against this vile hatred. Initiatives like IAC Act have mobilized grassroots activists – both online and offline – to call out antisemitism, whether it rears its ugly head in school curriculum in California, in media outlets in New York, or in the halls of Congress in Washington.

Though a perfect storm of antisemitism of the worst kind is looming, we should not be seeking shelter. It’s time we work with allies and fight back at all cost. When it comes to Jew-hating, we can’t be passive and risk-averse any longer. It’s time to make the jump from defense to offense. Let’s think outside-of-the-box. Let’s act affirmatively. Let’s make an impact.

17 ISRAELI? AMERICAN? REDEFINING THE IAC’S ROLE Shira Ruderman Director of the Ruderman Family Foundation

The Israeli-American Council continues to grow, representing the constant growth – in numbers and prominence – of Israelis in the United States. Simply put, our community is growing and at a rapid pace. It is our obligation to make sure that the IAC, an organization I am proud to belong to, is not only a forum of like-minded people and friends, but one advancing our community’s strategic needs.

Looking at the challenges facing us, and understanding they will only increase with time, I see two crucial key topics we must address. Both issues affect the daily lives of hundreds of thousands of Israeli-Americans, as well as the long-term cohesion of the Jewish People.

First, we must see how to strengthen not only our Israeli identity, but also our Jewish one – which is key to our integration into the broader American Jewish community. In the past, American Jewry knew how to blend those arriving from Hungary, Poland and other countries. True, these were unique communities, with their own culture, songs, food and slang – yet they worked together to build schools, synagogues and institutions, forming the strong and vibrant American- Jewish Community we know today.

Integration into the established American- Jewish community and institutions is important for our Jewish identity and continuity. Research shows children of Israeli-Americans are less likely to attend Jewish schools or synagogues on a regular basis. However, this is also important for the wider community. We Israelis bring with us a unique voice and different mentality, which can provide a new perspective and different approach to everyone.

The second challenge, which ties directly into the previous one, is maintaining and strengthening our relationship with Israel. We are Israeli, however our children will be more American than Israeli. Their identity will be forged in the US, and the challenges they face will be different than the ones we dealt with.

18 Multiple studies have shown Israel is a central pillar of Jewish identity, not only for Israelis – but also for others in the American -Jewish community. The anti-Zionist ultra-Orthodox Jews still pray towards it, and non-religious Jewish institutions such as Hadassah or Birthright use it to engage American- Jews with their Jewish identity.

As Israeli Americans, we have one foot on each side of the Atlantic. Our family and friends live, learn and pray in the United States while listening to the latest Israeli music and watching Israeli TV. This has tremendous impact on our ability to connect others to Israel.

All of these facts lead to a simple conclusion: Israeli-Americans should not remain separate from the American- Jewish community. We must be part of it. This requires all of us to work to understand the other, and to want to succeed.

We at the IAC should not become the next Landsmannschaften in tomorrow's history book. Our actions and programs need to reflect a larger mission: strengthening the Jewish identity of IAC members, while acting as a living bridge between Israel and the American Jewish community.

19 THE ISRAELI-AMERICAN COMMUNITY: MOVING THE PERIPHERY TO THE CENTER OF AMERICAN JEWISH LIFE Barry Shrage Professor of the Practice, Brandeis University, Hornstein Jewish Professional Leadership Program, Cohen Center for Modern Jewish Studies

Redemption involves a movement by an individual or a community from the periphery of history to its center. To be on the periphery means to be a non-history making entity, while movement toward the center renders the same entity history- making and history-conscious. Naturally the question arises: What is meant by a history-making people or community? A history-making people is one that leads a speaking, story- telling free existence, while a non-history making, non-history- involved group leads a silent, unfree existence. Rabbi Joseph B. Soloveitchik

Before the creation of the IAC, the Israeli- American community lacked any formal leadership structure. It was in every important sense voiceless, living on the periphery of American- Jewish life and largely incapable of articulating or discussing its own challenges or the challenges facing the larger American Jewish community. It is now positioned to move to the center of American- Jewish life with a powerful impact on the future of American Jewry.

The creation of the IAC began a process of social and community creation for Israeli- Americans. It was not about finding a singular voice. Israeli -Americans are politically and socially diverse but they did not have a structure and a platform to develop leaders and to struggle with common problems. Many Israeli- Americans were conscious, for example, of the need to create their own particular response to assimilation which affects Israeli- Americans even more powerfully than other American Jews. The cultural elements that preserved Jewish identity in Israel simply are not present in the United States. While specific groups and individuals were creating innovative solutions to these challenges, the broader Israeli-American community lacked a forum to share ideas, create large scale programs or develop resources.

20 At the same time, the American -Jewish community faces its own crisis of identity. The Jewish identity of our children and grandchildren is deeply dependent on our sense of connection and love for our Jewish people and our connection and love is deeply tied to our relationship to Israel. Many in the American-Jewish community and in Israel, are concerned that there is increasing distance between the American- Jewish community and our brothers and sisters, our family, in Israel and that it will inevitably become worse. While I believe that these fears are exaggerated, strengthening our relationship with Israel remains a matter of utmost importance for those of us who care about Judaism flourishing in America and in Israel. Our relationship with each other as Jews, our caring for Israel and our love for the Jewish people are tied together and interdependent. The only meaningful solution to the “distancing" problem is genuine mifgash...human encounters... that focus on our humanity, our common concern for the Jewish people, and our sense that we are tied together with common challenges and share a universal destiny. In the past, “dialogue" has tended to focus on the conflict or on attempts to draw Israelis into fundraising structures which have been mostly counterproductive. But true mifgash requires ongoing human contact not sporadic “dialogue." It requires leadership and structure on both sides of the encounter. It is exactly the leadership and structure that the IAC provides through programs including Keshet, Eitanim, Gvanim, Edge and others that create both leadership and opportunity for engagement

Finally, fears that the next generation of American Jews are largely “universalist" in outlook and have abandoned their “particularist" ties to other Jews and to Israel is not accurate. It ignores other data that shows the impact of vastly increased young adult travel to Israel and the presence in the American -Jewish community of young adults who come from radically different backgrounds who can and will influence their peers over time. It is this mifgash that can help develop a new generation that will be deeply committed to our own Jewish people and Israel while retaining our deep Jewish commitment to justice, and to the cause of humankind.

Currently 5% to 10% of Jewish- Americans come from Israeli homes, (not to mention at least another 10% to 15% from Latin American and the Former Soviet Union most of whom have experienced hardship and threats as Jews. They are representative of a group who have grown up with strong ties to Israel and Zionism. These young Jews have diverse political opinions and most share a common sense of commitment to the Jewish people and to Israel. However, but their influence will be limited if they are leaderless, voiceless and unorganized. For Israeli- Americans, the IAC is providing the leadership and the “voice" that is making all the difference.

21 BUILDING TECH BRIDGES: ISRAELI-AMERICANS AS A GATEWAY BETWEEN ISRAELI AND AMERICAN TECH Yasmin Lukatz Founder and Executive Director of ICON- Israel Collaboration Network

5 years ago, I was part of a group of Israeli-Americans that gathered at the local JCC to brainstorm ways to attract more Israeli-Americans to the building. The group recommended a one-day conference about Israeli high tech. We called the event ICON. Today ICON is one of the strongest communities in Silicon Valley, bringing together Israelis, Israeli-Americans and Americans (Jewish or otherwise), all sharing a passion for Israeli tech.

People often ask me what the secret to ICON’s success is, how we attract such high- quality leaders and how our events are always overbooked. To me, it’s clear that Israeli Americans are the ones that makes ICON the success story it is. We speak “Israeli” culture and “American” culture, we know both ecosystems, we see the needs of Israeli entrepreneurs and are here to harness all local forces that can impact their journey.

Another contributing factor - there are close to 70,000 Israelis in SV, most are in tech, and despite the large numbers it feels like a small village. It’s a high trust, tight knit community, always there to help those in need no matter what their needs might be. This served as a foundation for ICON’s success as the trust in our intentions was there and people opened their hearts, minds and contact lists. Without this ICON would have looked completely different.

ICON has flourished from a one-day conference into a super-community. We have over 3500 engaged members, paying it forward. We had 10 conferences (8 in SV and 2 in IL) with top tier speakers, hundreds of office hours, dozens of women in tech programs in 5 cities and more. We also pay it forward as a community - we recently adopted a center of youth entrepreneurship in Netivot.

ICON is a bridge between the Israeli and American eco systems. We see other organizations in this ecosystem that are like a closed club for Israeli-Americans. We believe that being part of the American community is essential to our success. We make it a rule to have a mixed crowd of 50% israelis (American or not) and 50%

22 Americans at all our events. We ask everyone to converse in English, including more non-Hebrew speakers in the conversation. All posts on our closed Facebook community must be in English. We have 2 co-chairs, Israeli-American and American.

We celebrate our successes and learn from our failures together, forming business relationships that become real friendships. ICON has become a welcoming home for Americans and Israeli-americans, and thanks to our incredible partners at the OFJCC, this is both an emotional and a physical home, located in the heart of Silicon Valley, home to so many cultural activities. Our other valued partner, the IAC has helped us expand our boundaries, reaching other important tech hubs and spreading ICONs mission beyond SV.

Moreover, the involvement of the Israeli and American Jewish and non Jewish communities with ICON, connects them to Israel, beyond politics, creating a sense of purpose and belonging. We show them a nicer different side of Israel than seen in the news - Israel as a tech superpower, a source of innovation and not as a BDS target.

We are now in a position that allows us to inspire ICON community members to pay it forward outside the community - some ICON members who had never done any “Israel related” work were inspired and became board members, got involved or donated to other non profits that are Israel related. We see ICON as a beacon for collaboration between communities - setting aside differences and truly working together towards the same goal - ensuring that Israeli tech grows and thrives.

23 THE ROLE OF ISRAELI AMERICANS WITHIN THE JEWISH COMMUNITY Marc Baker President and CEO combined Jewish philanthropies (CJP)

It is impossible to understand the role of Israeli-Americans within the broader Jewish community without considering the broader trends and dynamics in American Jewish life, in Israel, and beyond. These include, but are not limited to: shifting notions of Jewish identity; a new generation in both countries that is less educated about Jewish history and culture (though this manifests itself differently in the U.S. than in Israel); declining membership in traditional Jewish institutions and the emergence of new, alternative, innovative approaches to creating community and engaging with Jewish life; new questions about and challenges to the relationship between Israel and (especially liberal) North American Jewry.

The Israeli-American community can help ensure that the broader American Jewish community responds to these trends proactively and creatively, realizing a bold future rather than letting history act on us. After all, this is the story of Modern Zionism. We need to bring the entrepreneurial spirit of “start-up nation" not only to American business and technology, but also to the American Jewish community. With the passion and brainpower of Israeli-Americans, the American Jewish community can go farther faster.

Israeli-Americans have realized the importance of investing in their distinct identities. While increasing numbers of Israelis are participating in Judaism and Jewish life (which they should!) – something that they might not have felt the need to do while living in Israel - they also have something powerful to teach American Jews about critical aspects of Jewish identity. The organic ways in which Jewish history, culture, and language shape the consciousness of Israeli identity (at its best) can augment the individualism of an American Judaism that for some has been stripped of its peoplehood and particularity.

In order to prevent their Israeli national identity from thinning out over time (especially when living in America), Israeli-Americans should double-down on new approaches to Jewish learning and education particularly which, when combined

24 with ethno-cultural thickness of “Israeliut" would offer holistic vision of Jewish cultural identity that is a viable alternative to traditional religious practice.

Similarly, at a time when the American Jewish community is seeking new approaches to creating community, the Israeli-American community, led by the IAC, is already at the leading edge. People-centered, nimble and fun, the Israeli-American community can teach American Jews about how to build dynamic and compelling communities that interact with and strengthen, but do not rely on institutions.

If the American Jewish community is going to deepen its understanding of and connections to Israel, we need to deepen our understanding of and ties with real Israelis. This can begin here and now with new collaborations of learning and action between American Jewish and Israeli-Jewish-Americans. We should build new platforms for creating community, developing leaders, tackling social problems, mobilizing people, and giving – and we should do it together.

When these platforms build our courage and commitment to tackling some of the deep questions about Israel and North American Jewry, Jewish history and identity, politics and pluralism, and more, we can generate a new cross-cultural conversation among the Jewish People in North America, Israel and around the world.

Ultimately, if we can activate and engage Israeli-Americans in authentic partnership with American Jews and Israelis living in Israel, we have the potential to imagine a collective vision and to chart the course for the future of the Jewish People. We can get there, together.

25 IAC - IMMIGRATION HISTORY IN THE MAKING Prof. Gur Alroey Head of the Ruderman Program for American Jewish Studies Dean of Humanities, University of Haifa

Jewish community organization is one of the key characteristics of the Jewish people. Since ancient times, the Jews have been able to organize themselves in a community setting that has allowed them to maintain their uniqueness and conduct themselves wisely and cautiously among the host society, which was often hostile. American Jewry in that sense was no different. Jews began arriving in the United States in increasing numbers since the second half of the 19th century, and established organizations that facilitated their adaptation to American society. The most prominent of these were: The American Jewish Committee, HIAS, Anti- Defamation League, B’nai B’rith, Hadassah and many (many) others. In this sense, the Israeli American Council is no different in its goals and objectives than the Jewish immigrants’ organizations that have existed in the United States for the last one hundred and fifty years.

The Israeli immigrants who came to the United States and settled felt that they were alien to existing Jewish-American organizations and felt the need to establish an organization aimed at maintaining their uniqueness as Israelis and as American Jews. Israelis in the United States face the difficulties and challenges that every immigrant community faces. The most complex challenge of all is the preservation of Israeli identity and Hebrew culture in general and among their children in particular. The smaller the children are, the greater their chances of moving away from their Israeli identity. For this, comprehensive and wide-ranging educational and cultural activities are required in a multitude of ways. Its success lies first and foremost in learning the Hebrew language, which I believe is the most important element in Israeli-American identity. Loss of language is a loss of identity. Teaching and instilling the Hebrew language among the younger generations should be a priority of the first generation of immigrants. Children of Israeli immigrants who are drifting away from their parents’ mother tongue may become more Jewish and more American, but less Israeli. This is the price of immigration from Israel to the United States as I comprehend it as a historian of Jewish immigration.

26 IAC has another unique purpose. In recent years, the gap between Israeli society and American Jewry has deepened. As the head of the Ruderman program for American Jewish Studies at the University of Haifa, I can sadly say that Israeli society is ignorant of American Jewry, and many times indifferent to it. I think the American Jew is more familiar with Israeli society than the Israeli Jew is familiar with American Jewry, which faces quite a few challenges regarding its Jewish identity. Each side has contributed to the expanding gap between these two important and large Jewish communities. The tension and estrangement between the two communities is dangerous to American Jewry and to Israeli society, as well as to the entire Jewish people. IAC has a key role to play in reducing and narrowing this gap. Israeli-Americans can act as a living bridge between the two communities. They are an integral part of Israeli society (even if they currently live in the United States) and they are also an integral part of American Jewry. Leaders and heads of IAC must respond to the challenge of the joining of the hearts and not fear it. This is the historical role that is currently imposed on their shoulders and their triumph will be considered as success through Jewish solidarity that has characterized the Jewish people throughout their long history.

27 A MOMENTUM TO LEAD Ben Pery Executive Director at JWRP and IAC DC Council member

The Israeli American community continues to grow and flourish! As it brings its uniquely Israeli passion and flair to the USA, it has also been tasked with confronting some fascinating questions about personal and collective identity.

For Israelis in Israel, Jewish identity is inherent. It is in the very air they breathe and in every step they take! But how can Israelis in the US find their place in a culture in which their milestones, holidays, and celebrations are not reflected around them? Staying in closed communities and attempting to recreate all that they knew back home is both tempting and intuitive. But even when such a community is built, interesting questions continue to be raised about what it means to be a Jew in America versus one at home. Fortunately, Israeli Americans are not alone in these contemplations; these are issues that the American Jewish community at large is invested in.

Momentum, in particular, has placed an emphasis on strengthening communities of Israeli American women – and then inviting those communities to experience the Momentum Year-Long Journey, which begins with an 8-day experience of self-discovery in Israel. Like the old adage says, Israeli American women can now "try Israel again for the first time!" As they see their homeland through the eyes of women from around the world, many find that their pride in their heritage grows. Their desire to teach and inspire others overrides their often closed systems.

While many Israeli Americans prioritize visiting Israel, they do not always have the opportunity to explore Israel. Many tell us that coming home means visiting family -- travelling from relative to relative and returning to their family of origin with no considerations beyond timing and meals.

With Momentum, they travel through Israel while reflecting on how they want to make Jewish values part of their lives – as they can no longer “take for granted" the Jewish identity that comes from being raised in Israel. As one Momentum sister, Leora, shared with us, “My parents are Israeli and we have many relatives there, but I don’t travel to Israel frequently. Still, I feel connected to Israel through

28 my soul. Through Momentum, I knew I could forge an even deeper connection to Israel and see Israel from a new perspective." In the words of another sister, "My whole life, I battled with this “dueling identity" – feeling split, like I was 50% Israeli and 50% American. These eight days in Israel empowered me to see that I am really 100% Israeli and 100% American! This notion changed everything for me. I now see my identity as a huge strength and I know how to raise my children."

During their Momentum experience, Israeli American cohorts explore Israel from a new vantage point, discover new facets of their dual identity, and connect with Jewish women from all over the world. Because of their unique perspectives as both Israelis and Americans, they also serve as a living bridge between our communities in Israel and across the world.

When they return home, our Israeli American sisters feel re-energized and eager to share their experiences with their families and communities. We’ve seen them advocate for Israel with passion and become Israel educators among their friends. We’ve seen them grasp the profoundness and privilege of their dual identity. With their newfound connection to Israel and sense of belonging in the greater American Jewish community, so many of our Israeli American sisters have become more confident in their dual identities. They have begun to step up as leaders in their communities in exciting new ways.

29 ISRAELI-AMERICANS CREATING A BRIDGE BETWEEN ISRAEL AND US JEWRY Prof. Avi Almozlino Chief of Neurology and IAC board member

Prof. Leonard Saxe Director Cohen Center for Modern Jewish Studies, The Steinhardt Social Research Institute, Brandeis University

Common wisdom holds that there is a widening rift between American Jewry and Israel. It is taken as self-evident that the world’s two major Jewish population centers are divided by an ocean and insurmountable cultural, language, and political barriers. Such descriptions may be unproblematic for those whose framing of the work is through the web, but it does not describe our understanding of the continued and growing interaction of our two communities. Most importantly, it does not describe the increasingly important role of the professional and volunteer work that bridges both communities.

The relationship between Israel and American Jewry is, undoubtedly undergoing change, driven by how each society has evolved. Israel is no longer defined by being a refuge for Jews escaping persecution and seeking religious freedom, it is an economic and military powerhouse with a highly educated populace. Similarly, American Jews are no longer outsiders, a despised minority; they are successful and integrated into American society. The changing character of both societies has allowed us to move beyond dependency toward interdependency.

The State of Israel has simultaneously revived an ancient language and culture and has been at the leading foreront of 21st century’ science and technology. At the same time, the US Jewish population is growing and the vibrancy of Jewish life in America is palpable. What some fail to appreciate is that our fates, Americans and Israelis, are tied together. The Israeli American Council (IAC) is an exemplar of a new breed of Israeli- American cooperation, and its creation reflects the evolution of the Jewish communities in Israel and the United States. IAC’s efforts focus on ensuring that future generations of Israeli-Americans retain their unique hybrid identity while

30 simultaneously working to support the American- Jewish community and the State of Israel. The organization’s rapid build-out has further widened the bridge that connects Jews living in America with those in Israel.

We are both scientists, trained to understand mechanisms of human behavior and it’s natural for us to ask ourselves not only “what" has the IAC accomplished, but why it is effective. The “why" may be the uniqueness of Jewish identity and its particular expression as Israeliness. To be Jewish is to feel a connection to other Jews, past, present and future. To embrace Israeliness, a product of a struggle for independence to build a new nation, is to feel and act on our connections to one another. Our Jewish Israeliness, rooted in our Jewish identities, allows us to see ourselves as part of something larger and more meaningful. In this age of hyper- individualism, involvement in the IAC has allowed us to be part of a worldwide Jewish community and, in so doing, strengthen our families, community and connection to our ancestral homeland.

Simon Rawidowicz, a noted Judaic scholar, has argued in an essay titled “The Ever Dying People" that throughout history, Jews thought they would be the last generation and that the anxiety about disappearing was the secret sauce that motivated each generation to find new ways to adapt, persevere, and thrive. The IAC was indeed born of a concern over our Jewish future and continued support for Israel. By Harnessing Jewish Israeliness, the IAC has become one of the most important organizations to have emerged and allow us to meet the challenges of sustaining and enhancing Jewish life and bridging between Israel and American Jewry.

31 THE ISRAELI-AMERICANS: A LEADERSHIP PARADIGM Rabbi Dr. Analia Bortz, MD Bioethicist and the Rabbi of congregation Or Chadash in Sandy Springs, GA

The most successful capital campaign in the history of the Jewish people is revealed in the book of Exodus, Parashat Terumah. God, who does not need a particular place to reside, commands Moses to build a sanctuary, “Let them build me a sanctuary that I may dwell in them" (Ex. 25:8). The text creates ambiguity. If God wants to dwell in a sacred place, it should have said “I will dwell in it" and not “in them" This grammatical inaccuracy creates the opportunities to explore the concept of community, sacred places, consecrated times and the pleasure humans might experience in the opportunities to give. There is a sense of belonging through the art of giving. Terumah, means contribution and it is a life transforming experience in the collective narrative of the Israelites during the time of their exodus and during King Solomon’s building of the Temple in Jerusalem. The Israelites’ contributions came from their heart, “Tell the Israelite people to bring me gifts; you shall accept gifts for me from every person whose heart so moves him" (Ex 25:2)

The art of giving with passion, moved by the generosity of the heart for the right cause is a noble one, the question is how do we create the ties that motivate the sense of belonging and contributing? Even if the very act of giving is reminiscent of what we have been given, in this globalized time and space there are many attractions that compete with those right causes. In the marketplace of ideas there is competition. Moses’ leadership generated the need to belong, the passion to be a part of something bigger than the individuality of the self. Terumah speaks about that collective passion.

Today we should ask ourselves how do we enhance our moral convictions, our spiritual aspirations? How do we cater this contagious sense of belonging to the next generations? We should ponder what are the new appetites of the younger people? We should respect the different narratives and hear the constructive opportunities that disagreements present.

Trailblazers and leadership in the Israeli-American milieu are invited to open their minds to embrace the many opinions and discourses, in every possible arena. It is in that environment filled with respect for the other that we can create a successful political, economical, spiritual and intellectual “capital campaign" to build our own sacred space and times as a Jewish people in the 21st century.

32 WHY HAS THE NOTION OF IDENTITY CHANGED AND HOW DOES IT AFFECT WHAT IT MEANS TO BE A LEADER? Irina Nevzlin Chair of the Board of Directors - The Museum of the Jewish People at Beit Hatfutsot & President - Nadav Foundation

Ever since the internet left the walls of academia and military institutions and became available to all of us, we have been witnessing first-hand the Information and Communication revolution. Some say we live in an era of unprecedented disruption. The definitions and identities we embraced for years are changing quickly and continuously. We are swamped with new options for identities, labels, and communities we should be a part of. But what does identity really mean? This is an issue I delve into deeply in my book “The Impact of Identity – The power of knowing who you are." For me, identity is a process not a result. It’s an ongoing process of asking yourself what is right for you, thinking, making choices, and taking full responsibility for the choices you make and for your life. Knowing who you are is the basis for a solid personal identity. Understanding the people and roots you come from will complement this firm foundation with a strong collective identity. Then you will be both rooted and resilient—ready to move forward, build your life, and take on a leadership role to impact the lives of others. In the current world of deep changes in the society, it is no longer enough for a leader to inspire other based on ideas. A true leader needs to be a role model for what it means to be resilient and open minded. This is impossible if you do not know who you are and where you belong. Having strong roots makes you resilient, much like a tree. Being part of a people is not a superficial identity. It is not a label you apply, like liberal or conservative, musician, vegan, or businessman. It’s something essential you are born into and an integrated part of you that will never change. Knowing who your people are, offers a sense of belonging to something bigger and deeper that has always been there for you. When I became chairman for the Museum of the Jewish People in Tel Aviv, it was an opportunity to put my beliefs into action. The museum connects Jewish people to their roots and strengthens their identity as individuals, as part of a community, and as leaders. It does this by telling the story of all Jewish people and the essence of our culture, while presenting the contributions made to humanity by world Jewry. Our goal is to provide an entry point for each person to find their connection to the story through ideas that matter to them. To make an impact, a true leader needs to be strong and connected to their roots. In Goethe’s words, “There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings." Our heritage is the solid foundation we need to lead the way in building a better society.

33 2,000 YEAR CYCLE: RE-EXAMINED

Lital Carmel Regional Director IAC Boston

It sometimes seems that the American-Jewish and the Israeli-Jewish communities are trapped in an infinite number of discussions about all that separates us, with an equivalent number of efforts to bridge the myriad gaps. Indeed, we share so much: history, tradition, religion, calendar, ancestral land, cultural traditions, myths and stories, successes and failures, traumas and triumphs. As the Jewish educator Avraham Infeld so eloquently describes, there is a vague sense that we all belong to this mishpuche. At the same time, we are often divided by these very same attributes: language, physical distance, cultural differences, values and religious outlook.

As I consider these challenges, it seems that rather than constantly seeking to bridge the gap, we should start embracing it.

After reading Josephus Flavius’s powerful account of the events leading up to the destruction of the Second Temple, I realized that indeed we are living in a very when we engage in SIN’AT - עיקר -similar time: we easily lose sight of the essence CHINAM (Senseless Hatred).

Another connection between the present day and Josephus’s time (well, not long after in historic terms) is the Jewish presence in both the land of Israel and the other in Babylon. If senseless hatred can lead to the destruction of the Second Temple, the cities of Jerusalem and Babylon might offer the antidote. Those communities simultaneously created two Talmuds through discourse that sustained the Jewish people until today. They were actively engaged in a meaningful Jewish creation, designing distinct religious practices relevant and applicable to their place and time. What can we learn today from that time in ancient history, some 2,000 years ago?

34 First lesson: Solidarity One of our mentors at the Eitanim program (entrepreneurship- leadership program for teens) proclaimed that she is “eager to teach the teens the most important thing in Jewish life- showing up". We show up for celebrations and disasters because showing up is the first and most important way to show that we care. When we show up, we have Jewish interactions. We deepen our own identity. We encourage others to live their Jewish journey.

Second lesson: Creation How can we create new Jewish knowledge in the 21st century, relevant to each community, yet with enough common themes to sustain and deepen the sense of peoplehood? While I don’t presume to have the answer, I would like to offer a few key guidelines:

First, we must strengthen our ability and tolerance to be in conversation with others whose opinions may differ from ours. Instead of advocating for one’s own Jewish way of life, cherish and embrace the choices of others – don’t seek to bridge the gap, but rather embrace it.

Second, we need to create more opportunities for Jewish interactions and the exchange of knowledge. This was how the Talmud was written (the Jewish teaching of discourse) and on this point, we have new technological advantages at our disposal.

Third, language is a significant barrier. We need to better utilize translation tools to make sure important knowledge and exciting creation is available to all.

Despite the very real challenges, this is an exciting time in Jewish history. We have the teaching of the past to draw from, and new tools and technologies to build upon. This is the time to get creative and invite others on this journey to write the next chapter of Jewish history. Together, we can inspire generations to come and ensure our survival for the next 2,000 years.

35 BRIDGING THE DIVIDE – ISRAELI- AMERICANS IN SEATTLE’S JEWISH COMMUNITY Ariel Lapson Program Officer at the Samis Foundation

The city of Seattle has experienced astounding growth of both its Jewish- American and Israeli- American communities over the last decade. In large part due to the technology company boom led by Amazon, Microsoft and others, estimates of Israelis in Seattle range from 8,000-10,000. At the same time, the challenges faced by North American Jewry have also intensified in our region; Millennial disengagement, decline of affiliation with traditional communal institutions and distancing from Israel to name a few. It is with this backdrop that we must make a concerted effort to take advantage of the diverse Israeli- American community flourishing in our midst. Cross-communal engagement is an excellent mechanism through which we can energize and reinvigorate the Jewish community in the United States. Interacting with the wide spectrum of Israelis may be just what younger generations need to expand their notions of what it means to be Jewish in modern society and at the same time cultivate a nuanced understanding of Israel, a concept which is timelier than ever.

Since the establishment of the IAC in Seattle, we have witnessed a significant increase in programming geared toward the Israeli community and Israelis have begun to emerge as communal leaders. Examples of Israelis in leadership include holding board positions on our local Limmud chapter and with the JCC. And yet, the potential impact of Israeli-Americans on the Jewish community has not been fully realized. Communal institutions continue to invest in promoting connections to Israel through important local educational programs and travel, while the investment to connect with the Israelis living only a few miles away is sparse at best. A missed opportunity for creating a more vibrant communal landscape to be sure, Israeli-Americans are part of the Jewish community and should be valued as such. As Israelis establish themselves in America and seek out ways to preserve their Israeliness, convey this identity to their children and cultivating Jewish identity in the Diaspora, we should seize the opportunity to learn from one another and the distinctly different cultural and religious experiences of our

36 respective communities. Moreover, with over 50% of Israeli’s descendent from Middle Eastern countries including Iraq, Yemen, Morocco and Syria, there is a wealth of Sephardic Jewish culture and global perspective to be shared with a predominantly Ashkenazi-American-Jewish community.

Cognizant of the IAC value proposition, the Samis Foundation believes the IAC Eitanim program is an investment in the future of our community and a great vehicle to bridge the divide among a younger generation. Eitanim brings together Jewish- American and Israeli- American teens around a shared interest in leadership and entrepreneurship. Through the fusion of collaborative teamwork, Jewish identity and the innovative Israeli spirit, Eitanim is laying the groundwork for long term community building. Another example of efforts to bridge the divide is the new Hitabrut program. A multi-generational grassroots initiative led by Rabbi Emeritus Jay Rosenbaum and IAC Regional Director Vered Merzer- Sapir, Hitabrut is a pilot dialogue group in which Israeli -Americans and Jewish Americans share their Jewish stories. Powerful in its raw simplicity of candid storytelling, at the end of 6 sessions the thematic similarities are glaring; we are all shaped by our respective Jewish experiences, we seek home and grapple with the notion of identity. At its essence, community building is rooted in relationships. And at Hitabrut, relationships are generated through the humanizing process of storytelling.

As initiatives to break down communal silos continue to gain traction, the landscape of Jewish engagement will evolve. With greater investments to foster interaction between Israeli-Americans and American-Jews, we will be able to ensure that opportunities and programs designed to strengthen Jewish identity, connect with Israel, and engage Jewishly in unique and relevant ways will continue to rise in communities across North America.

37 MAKING A CIRCLE FROM A LINE- THE LINK BETWEEN LEADERSHIP AND BEHAVIOR Aya Shechter Senior National Operations Director, Israeli American Council

As expected, the Hebrew words leader (“manhig"), and leadership (“manhigut") have the same root. Sharing a same root is the word that describes behavior “hitnahagut". This creates a direct link between a leader, her acts of leadership and the end result of behavior, by her and others.

Many assumptions exist when it comes to the behavior of Israeli-Americans when it comes to being a part of the Jewish-American community, expressly that Israeli- Americans are not used to donating: “they don’t want to pay for membership", “they don’t see themselves as an integral part of the community for the long term" - to mention a few. And yet in recent years, due to some acts of leaders taking charge and navigating direction, we see changes in behavior and participation. More and more Israeli-Americans are taking their place around the Jewish-American communal table as committee members, donors and board members.

Becoming a leader requires finding one’s unique voice, being clear on one’s values and getting to know the landscape in which one seeks to make change. These things cannot happen in a vacuum and are certainly not easy for an immigrant to do, no matter how successful they are in their business, academics or family life.

The rise in number of Israeli-Americans involved in the Jewish world increased in the last 10 years, as did the growth of the IAC. Even though there are no surveys or studies done on the connection between the two I want to offer my opinion as to how the acts of leadership of IAC lay leaders from coast to coast made a significant contribution.

38 The IAC started its expansion in 2013, aiming, among many things, to change the way Israeli-Americans participate in Jewish life as leaders, donors and contributors. Through different programs and activities, they started changing the way Israelis interact as a community and with the Jewish-American community. They even coined the term Israeli-American, which today so many have accepted and use as if it always existed.

Today the IAC network contains thousands of Israeli-American graduates of eitanim, mishelanu and gvanim, programs. While all three utilize different tools and methods, with different main goals, there is one common success factor - changing peoples’ behavior (“hitnahagut") and allowing each of the participants to find a way to do acts of leadership (“manhigut"). And so the line between the first visionaries and leaders to the current and future participants continue. Leaders do acts of leadership, acts of leadership change behaviors, changed behavior creates more leaders and the line becomes a circle.

39 לא מוותרים על ליבה ישראלית חיים טייב איש עסקים ומשמש נשיא הקונגרס הישראלי פרופ' שחר ליפשיץ ראש המרכז למשפט יהודי ודמוקרטי באוניברסיטת בר אילן, המהווה את הפלטפורמה האקדמית לפעילות הקונגרס

בעקבות הבחירות השיח על הממשק המורכב שבין דמוקרטיה ויהדות הולך ותופס מקום בקדמת הבמה הציבורית.

הוויכוח בין שני המחנות האלו לא נעצר בגבולותיה הגאוגרפיים של מדינת הישראלי. הדיו נשמעים היטב בקהילות יהודיות ברחבי העולם. המחלוקת הערכים שצריכים לעצב את דמותה של המדינה משפיעים על מערכות היחסים בין מדינת ישראל ליחידים ולקבוצות הרואות בקשר עם ישראל עניין זהותי ראשון במעלה.

העיסוק המסורתי בשאלות היחס בין יהדות ודמוקרטיה התמקד בטענות "חילוניות" כנגד כפייה דתית, הדתה בחינוך והפלייה לטובת חרדים ודתיים, ומן הצד השני נשמעות גם טענות הפוכות כנגד ה"כפייה החילונית" המשתקפת בין היתר בכפיית לימודי ליבה בבתי הספר החרדיים ובאיסור על אירועים בהפרדה האינסטינקט הטבעי בשתי הקבוצות הללו הוא לדחות את האנלוגיה בין הטענות ההדדיות: כך, בציבור החילוני ליברלי, נטען כי בעוד שהכפייה הדתית מהווה התערבות לא מוצדקת באורחות החיים של הפרט, הרי שהדרישות לשוויון בנטל, ללימודי ליבה ומניעת הפרדה הן דרישות לגיטימיות וכמעט הכרחיות של מדינה דמוקרטית, המחויבת לעקרונות של חופש ושוויון. בניגוד לכך, בציבור הדתי, רבים רואים במה שמכונה כפייה דתית, ביטוי הכרחי לעיצוב המרחב הציבורי של מדינת ישראל כמרחב יהודי. לעומת זאת הם רואים בכפייה החילונית התערבות לא מוצדקת בחופש של הקהילה הדתית לקיים את חייה כרצונה.

אולם יש המקבלים את הדמיון בין הטענות כנגד הכפייה הדתית והחילונית ובעקבות זאת מציעים מודל שאותו אנו מבקשים לכנות מודל ההפרדה. במרכזו של מודל ההפרדה, מצויה תפיסה המחלקת את החברה הישראלית לקבוצות מובחנות בעלת מערכות חינוכיות, תרבויות ומשפטיות אוטונומיות, שהשכנות ביניהם תלויה בקיומן של גדורות גבוהות.

אנחנו מבינים את הפיתוי באימוץ גישת ההפרדה, ועדיין אנחנו סבורים כי על החברה הישראלית לדחות את הגישה. ראשית, גישת ההפרדה נוטה לדיכוטומיות ומתעלמת מתתי הזרמים הקיימים בכל קבוצה ומריבוי הזהויות של הפרטים החברים בה. שנית, גישת ההפרדה אינה רגישה מספיק לקבוצות מיעוט בתוך השבטים המרכיבים את החברה הישראלית. נוסף על כך, ההפרדה והגדרות פוגעות בלכידות החברתית ובתחושת השותפות בין הקהילות השונות.

40 לנוכח חששות אלה אנחנו מציעים לחברה הישראלית לפסוע בדרך נוספת שבמרכזה גיבושה של ליבה ישראלית, הכוללת תפיסות טוב משותף וערכים ישראלים.

בעיננו, המהלך של גיבוש ליבה ישראלית הוא בעל חשיבות לא רק בשל תוצרי הקצה המצופים- קביעת ערכי ליבה ישראלים והשגת הסכמות - אלא גם, ואולי בעיקר, בשל התהליך הנדרש לצורך גיבוש ערכי הליבה. כותבי מאמר זה חנכו, ביחד עם שותפים נוספים, תהליך חברתי רחב היקף של בניית הסכמות, הכולל מפגשים בין מנהיגים רוחניים, כלכליים וחברתיים בקבוצות שונות המרכיבות את הציבוריות הישראלית שהסכימו לשבת יחדיו ללא חרמות והדרות, לצורך לימוד משותף של הבעיות העומדות על הפרק ולצורך נסיון לגבש ערכי ליבה מחייבים שלאורם יבקשו למצוא פתרונות לבעיות הקיימות. השיח המתנהל במסגרת המיזם דורש הקשבה, הכלה וכבוד הדדי, ומבוסס על מתודולוגיה ייחודית של ישוב סכסוכים וגישור. הכוונה היא שהקבוצות הקיימות ישמשו כראש חץ שיחולל תהליך אדוותי שבו יטלו חלק שחקנים רבים ככל האפשר בחברה הישראלית.

יש לציין שהליך של בניית הסכמות הוא תהליך כואב, הדורש מן המשתתפים בו התבוננות פנימית, הכלה ונכונות לוויתורים, אך בה בעת מדובר בתהליך שהוא בעל פוטנציאל מאחה ומרפא עבור החברה הישראלית. הקשבה והכלה משנים את פני השיח, הקשבה והכלה בונים כבוד לערכיו, לצרכיו, לדרכו של הזולת; הקשבה והכלה יוצרים הזדמנויות להסכמות ולוויתורים קשים. לצורך כך, נדרשת שותפות מצד כל מי שדואג לעתידה של מדינת ישראל כמדינה יהודית ודמוקרטית. אתגר השותפות מונח לא רק לפתחם של תושבי המדינה, אלא גם מצדם של מי שרואים בה בית רוחני וערכי גם מבלי להתגורר בה דרך קבע. הישראלים-אמריקאים המתגוררים בארה״ב ומהווים אחוז גדל והולך מהקהילה היהודית אמריקאית יכולים להוות חוליה מנהיגותית משמעותית במאמץ זה.

כולנו רתומים להבטיח את עתידו, בטחונו ויציבותו של הבית שלנו – וזה חשוב לנו עשרות מונים יותר מרק להיות צודקים.

41 על זהות משתנה- סיפורים מאמריקה סיון רהב מאיר עיתונאית ומרצה ישראלית, נשואה לידידיה מאיר ואימא לחמישה, נמצאת בשליחות תנועת “המזרחי" בארצות הברית

אנחנו חיים בניו יורק כבר שלושה חודשים, כשליחי תנועת “המזרחי העולמי". שלושה חודשים זה לא מספיק זמן כדי להסיק מסקנות, אבל מספיק כדי לפתוח את הראש. הנה רק כמה משפטים שנחרטו בלבי מהתקופה הזו. את כולם שמעתי מישראלים אמריקאים:  “שמעתי שאת מגיעה לשליחות. אני רוצה לשמוע הרצאה שלך, אבל אני לא יודעת איך להזמין אותך. אין לי קהילה, ארגון או בית כנסת. אולי פשוט תבואי לסלון שלי בקליבלנד?", כתבה לי בפייסבוק ישראלית, ששיקפה את אחת הבעיות של הקהילה הישראלית כאן. היהודים האמריקאים נולדים לתוך ארגונים, מוסדות וקהילות )אולי יותר מדיי...(. הכל מסודר, עם מיסי חבר ופעילויות וטפסים. אנחנו, הישראלים, שונים. האם זה אומר שצריך להעתיק את המודל שלהם ולפתוח עוד מכוני מחקר עם ועידה שנתית וחבר נאמנים? לא יודעת, אבל ברמה המקומית, הקהילתית, ודאי שרשת קשרים בין הישראלים היא הכרחית.  “בישראל היינו כל כך הרבה יותר דתיים, למרות שאנחנו תכלס די חילונים", אמרה לי כמעט בדמעות אמא מלוס אנג'לס. “השבת הורגשה, החגים היו חלק מהדופק שלנו, הכל היה יהודי, בלי שהיינו צריכים להתאמץ. כאן אני חייבת להילחם על הילדים שלי. הם בפאבליק סקול, כמובן, אני לא אשלם לבית ספר פרטי, ואם אני לא יוצרת בבית את יום כיפור – פשוט לא יהיה יום כיפור. ומה אני אגיד לך, זה לא מספיק. אני לא מצליחה לבד, אני הקטנה מול כל אמריקה הגדולה. אני מנסה לקנות מוצרים ישראליים, אבל במבה וקפה עלית זה לא מספיק כדי לבסס זהות. אני מסתכלת על האמריקאים הצעירים שאני מגדלת, וחושבת שטעיתי".  “בישראל היינו הרבה יותר חילונים, ואיכשהו פה אנחנו די דתיים", אמרה לי ישראלית אחרת בניו יורק. “בישראל אתה פשוט חי בגבעתיים, כמונו, בלי בית כנסת ובלי שבתות וחגים. אפשר להסתדר גם בלי זה, יש שכנים וחברים ובתי ספר. פה, לעומת זאת, גילינו שאם לא ניצמד לבית כנסת, אנחנו ניעלם. אז אנחנו באים לקבלת שבת, והילדים נהנים מהמניין לילדים שיש בשבת בבוקר, והופ אנחנו כבר ממש בתוך העסק. אני מתביישת שכאן למדתי מה זה ברכת המזון ושמע ישראל, דברים שבארץ לא ידעתי. לפעמים צריך להתרחק כדי להתקרב". שתי הישראליות האלה משקפות שתי מגמות – ישראלים כאן יכולים להתרחק מאוד מהישראליות והיהדות, אבל גם להיפך. אין לי עדיין מושג איזו מגמה חזקה יותר.  “אנחנו כל כך שונים מהיהודים האמריקאים, לפעמים אני מרגיש שאנחנו ממש הפכים", אמר לי ישראלי בניו ג'רזי. “הם תמימים כאלה, נאיביים, מעריצים את ישראל בלי שהם חיו בה יום אחד כאזרחים. ההתלהבות שלהם מהדגל, ההמנון, החיילים, הכל נראה לי לפעמים כל כך מוגזם. אנחנו בתכלס עזבנו. לחלקנו יש חוויות קשות מאוד, ובאנו עם מרירות בלב. חלקנו מתגעגעים ורוצים לחזור יום אחד. כל אחד והסיפור שלו. אבל איזו תהום יש בינינו לבינם". אהבה-שנאה, קרבה-ריחוק. אלה רק ארבעה קולות, מתוך יותר מחצי מיליון קולות של ישראלים באמריקה, חלק מהסיפור היהודי הגדול והמשותף שלנו.

42 BUILDING A COAST-TO-COAST COMMUNITY WITH ISRAEL IN ITS HEART AND ISRAELINESS IN ITS SPIRIT