מנהיגות יהודית חברתית: מחזון למעשה JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION

הפדרציה היהודית של לוס אנג’לס תכנית תאומות בתי הספר שותפות תל אביב-לוס אנג’לס סמינר מחנכים משותף 8-1 ביולי 2015, י"ד-כ"א בתמוז תשע"ה The Jewish Federation of Greater Los Angeles School Twinning Program JOINT TEACHERS SEMINAR 1-8.7.2015

עיריית תלאביב-יפו מינהל החינוך, התרבות והספורט מנהיגות יהודית חברתית: מחזון למעשה JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION Dear Principals and Coordinators, Our tool, that of the staff who charts the course for the educational program, is also words, and there are not enough words to thank you for your work. You are The joint teachers’ seminar this year and the theme of the 2015/2016 school year will the program’s active designers, leaders, and shapers of identity and public opinion. deal with social leadership in the spirit of Jewish values. We chose the article written You should have been above the common folk, but leadership is not about publicity by Rabbi Lord Professor Jonathan Sacks, which talks about seven basic principles of and public relations. Rather, it is measured by responsibility and teamwork between Jewish leadership, as the main article of this year’s seminar. principals and coordinators on both sides of the globe, who share a professional identity, study together and jointly plan the next step – how to cultivate leaders, how to Biblical stories are among the most fascinating sources we have for understanding empower, how to believe in the people they lead, and how to grow and nurture leaders the nature of leadership. among the students. No one formula exists. There are different leadership styles, and Why is Moses the greatest of all leaders? Was King David primarily a military or none is preferable to the other as long as the lines of communication remain open was social leadership also one of his qualities? How did Naomi, while demonstrating and leaders do not act in splendid isolation. Instead, they must conduct an ongoing heroic leadership, wisdom and sensitivity, manage to achieve her goal and arrange for dialog with colleagues who assume responsibility, study together on a regular basis, Ruth the Moabite to marry Boaz? Why is it so critical to the Jewish people’s narrative? and acknowledge that their job is demanding, but look to the future with enthusiasm. We will attempt to learn from them and from what is happening around us. You, in your own way and with considerable effort, are strengthening Jewish identity Akiva Ernst Simon, a philosopher and educational researcher (Berlin, 1899 – among the next generation of Jewish leaders in and in Los Angeles. You , August 1988), wrote a great deal about the importance of an ethical are building a living bridge and long-term relationships, are involving families and orientation. Before the advent of the digital age, he warned of a deficit in ideals and the community, and are making a widespread impact on issues that are of utmost vision. As educators, we have to show the younger generation that in a world where importance to our society – both in and in the Diaspora. individualism, isolationism and occupation with the personal domain are supreme Our role, as the educational program’s staff, is to support you so that, together, we values, we are in need of ideals that extend beyond ourselves and our community. can live in a better society. We have not yet reached that point. The road is still long We must also guide individuals as well as the collective entity to initiate social and there is a lot of work ahead of us – to lead and show the way not with the purpose involvement and commitment and view them as an opportunity to attain self-growth of receiving a prize, but out of a belief in the path we have chosen and a love for our and empowerment. fellow human beings. During the seminar, we will also try to look inwards, search for and find the leader We would like to take this opportunity to thank Shari Davis and Maya Wolk for their within us. As educators of this generation, each and every one of us must view mutual planning and directing this seminar! himself/herself as a microcosm of tikkun olam. You, principals and coordinators of the partnership program, have the ability to make a considerable impact on students We thank Uri for his creative thoughts and for sharing experience on the subject. We and shape how generations perceive Jewish identity and the relationship with the would also like to thank Hamutal, Liat and Sima – without you it could never happen. Diaspora, coupled with the recognition that, together, the two communities can produce a more profound change. You are the adults with the most influence over Wishing all of us a successful, interesting and inspirational seminar! children and teenagers, you are the leaders of the camp, and you have the power to gain the respect of the parents, the family and the community. You bear the message Haya Ben Dror Miri Ketayi of a teacher-leader, a message of hope that embodies the deepest social foundation Education Co-Directors, the Tel Aviv-Los Angeles Partnership – the connection between “here” and “there.” You hold the key to Jewish peoplehood.

In his book, Moses’ Final Oration, Dr. Micha Goodman underscores the role that leaders play in charting the course as well as the power of the right words to reinforce ¨ WHAT YOU GET FROM ACHIEVING YOUR GOALS and create an optimistic future. IS NOT AS THAT IMPORTANT AS WHAT YOU BECOME FROM ACHIEVING YOUR GOALS." (Henry David Thoreau)

4 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 5 Dear Twinning Coordinators, Welcome to the 14th Annual Joint Teachers Seminar! TABLE OF CONTENTS Over the next week fifty School Twinning educators from Los Angeles, Tel Aviv and Vilnius will be exploring together new perspectives inspired by our seminar title: Jewish Social Leadership: From Vision to Action. One of the goals of the annual Joint The School Twinning Program – Goals and Vision ...... 08 Teachers Seminar is to develop a shared language for discussion of issues central to Jewish life today. By building on the learning from summer seminars that came Brief History of the Joint Teachers Seminar ...... 08 before, we have a unique opportunity to shape and transmit these new understandings, Participant Contact Information ...... 10 resources and Jewish values to our 600 plus students who participate in the School Daily Itinerary ...... 12 Twinning program each year. Through this year’s focus on Jewish Social Leadership we will examine larger ideas “Jewish Leadership” – Rabbi Johnathan Sacks ...... 14 about leadership in Jewish life, and also dialogue about the different ways we inspire Wednesday, july 1, 2015 – Welcome to Israel! ...... 19 and exert leadership in our roles as educators and coordinators of the forty-one Thursday, July 2, 2015 – Purpose ...... 21 schools in the program. In planning this year’s seminar, we came across a remarkably relevant article by Tefen Museum ...... 27 Rabbi Lord Jonathan Sacks, global religious leader, author, and former Chief Rabbi – Biography ...... 28 of the United Kingdom. His influential article Seven Principles of Jewish Leadership Friday, July 3, 2015 – Team Work ...... 31 speaks powerfully, and directly, to larger issues, as well as the day to day leadership we grapple with in our Twinning work. Tuval – The Center for Organizational Effectiveness ...... 38 Sacks begins his article saying, “The phrase “Jewish leadership” is ambiguous. It Ginosar ...... 40 means leadership by , but it also means leadership in a Jewish way, according Saturday, July 4, 2015 – Learning ...... 41 to Judaic principles and values. The first is common, the second rare. One corollary of this is that there is no one leadership style in Judaism…During the biblical era TAKAM – The United Kibbutz Movement ...... 46 there were three different leadership roles: kings, priests and prophets. The king was Eitan Broshi – Biography ...... 48 a political leader. The priest was a religious leader. The prophet was a visionary, a Sunday, July 5, 2015 – Vision ...... 49 man or woman of ideals and ideas. In Judaism, leadership is an emergent property of multiple roles and perspectives.” Diller Teen Fellows ...... 54 During our week together in Israel we will use Rabbi Sacks’ text to frame our daily Liat Cohen Raviv – Biography ...... 55 explorations and conversation about diverse perspectives and styles of Jewish leadership. Monday, July 6, 2015 – Process ...... 57 Spurred on by Rabbi Sack’s Principle #1: Leadership begins with taking responsibility, and Principle #2: No one can lead alone, we will work together to think about and plan Michal Barkai (Article) ...... 61 new opportunities for enhancing the leadership potential of ourselves, our students, our About Neot Kedumim ...... 65 parents-- and everyone in our school community who participates in Twinning. Nogah Hareuveni - Biography ...... 67 We look forward to an inspiring week reflecting on our visions of leadership, discussing how these visions can influence and shape our roles as educators, and ultimately Tuesday, July 7, 2015 – Influence ...... 69 motivating and empowering each other to turn our shared vision into action. Social Justice ...... 73

Maya Wolk Shari Davis Asaf Banner – Biography ...... 73 Co-Director, Joint Teachers Seminar Co-Director, Joint Teachers Seminar Hotam: Teach First Israel ...... 74 Curricular Consultant and Director, Jewish Education and Laura Bialis – Biography ...... 76 Coordinator of Teacher Training Engagement Tel Aviv-Los Angeles Partnership The Jewish Federation of Greater Los Angeles Wednesday, July 8, 2015 – Responsibility ...... 77

6 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 7 seminar addressed the concept of “Tikkun Olam” and Jewish views of engagement A BRIEF HISTORY OF THE JOINT TEACHERS SEMINAR in the world. The seventh seminar focused on the idea of belonging to a community and how we act on the precept of “Kol Yisrael Areivim Zeh LaZeh”, (All Israel is Obligated to One Another), held in Los Angeles. In 2008 the seminar “What is Tel The Joint Teachers’ Seminar (JTS) has been a key element of the Tel Aviv-Los Angeles Aviv?” celebrated the 100th anniversary of the founding of Tel Aviv by focusing on Tel School Twinning Program of the L.A. Jewish Federation for the past 15 years. It is Aviv’s role as a symbol of a new Hebrew culture. The ninth Seminar “Beyond Words: the only twinning activity at which all schools are represented at the same time, The Search for a Common Jewish Language” commemorated 100 years of the first fostering the development of a shared language for the examination of significant Hebrew Dictionary by Eliezer Ben Yehuda. The tenth seminar, “Mi’ Kahal Le’ Kehila – Jewish themes. Promoting wide-ranging debate, discussion, and reflection, it is a Jewish Connection, Commitment and Community” took place in Los Angeles in the critical “greenhouse” for incubating new ideas, perspectives, and approaches to summer of 2011, honored the Centennial of the Los Angeles Jewish Federation, and teaching topics impacting Jewish life in Israel and the Diaspora. While deepening the explored ways to strengthen the ties that connect us as a People, both in Israel and in interpersonal ties of coordinators through dialogue and shared experience, the JTS the Diaspora. The 2012 Joint Teachers’ Seminar on “ Today: The Evolution of provides a platform for coordinators to share ideas, learn from each other, and plan a Dream” was held in Tel Aviv and the Negev, exploring Ben Gurion’s vision of Zionism their annual delegations and joint programs. and how has it has achieved its goals and how the vision is still evolving. In 2013, the seminar “From Memory to Identity: Reclaiming in Vilnius” took a GOALS OF THE SEMINAR new direction--expanding the focus to Jewish peoplehood, as we learned about past and present Vilnius, along with educators from the Shalom Aleichem School, our new • Increasing participants’ knowledge of each year’s JTS topic through an exploration twin school there. of Jewish sources, inspiring speakers, field trips, and interactive workshops. In 2014 we explored the partnership between nature and Judaism in Truth Springs • Developing a shared language for discussion of issues central to Jewish life today, from the Earth: Nature as Teacher, considering how to guide our students on a both inside and outside of Israel. shared journey through the wild places surrounding our cities.

• Extending the process of curriculum planning around shared topics, as well as providing an opportunity for professional development for the School Twinning th st th coordinators. THE 14 JOINT TEACHERS' SEMINAR, Tel Aviv, July 1 - 8 , 2015

• Enriching the relationship, and deepening the dialogue, between partner schools, In this year’s Seminar in Israel, Jewish Social Leadership: From Vision to Action, we and the community of all participating schools. will encounter organizations, leaders and activities which present diverse perspectives and styles of Jewish leadership. Through programs and workshops we will think about, and jointly plan, new opportunities for enhancing the leadership potential of ourselves, our students, our parents, and everyone in our school community who participates AN OVERVIEW OF JTS TOPICS in Twinning. This Joint Teachers Seminar will provide inspiration and resources for reflecting on our visions of leadership, discussing how these visions can influence and Each year the JTS builds on ideas explored in previous seminars. The first seminar, shape our roles as educators, and ultimately motivating and empowering us to turn in the year 2000, explored the concept of “Peoplehood” and its relationship to Jewish our shared vision into action. self-perception. The second seminar addressed the idea of “Homeland” and how American and Israeli Jews may view it differently. The third seminar examined the proposition “To Be a Jew”, and looked at the various ways that idea has been expressed in Jewish life. The fourth seminar (held in Los Angeles; the previous three seminars all took place in Israel) held up the image of the “Educated Jew” and connected that image to the teachers’ role in their respective schools. The fifth seminar experienced affective and spiritual elements of Judaism, titled, “With All Your Heart”. The sixth

8 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 9 JTS 2015 LIST OF PARTICIPANTS TEL AVIV First Last School Cell Number Email LOS ANGELES Miri bin Alharizi ES 054-4987346 [email protected] Gymnasia First Last School Cell Number Email Rachel Bachar 050-5942950 [email protected] Herzliya Adat Ari El Day Robin Solomon (818) 438-3149 [email protected] School Efrat Ambar A.D. Gordon 052-4511274 [email protected] Orit Ziv Brawerman of WBT (818) 606-2922 [email protected] Zehorit Marinsky Gretz 050-5688633 [email protected] van Congregation Ner Tal Levi David Bloch 052-2542098 [email protected] Andrea (310) 743-5612 [email protected] Leeuwen Tamid of South Bay Tamar Stern David Yellin 052-2424721 [email protected] De Toledo Jewish Yoav Ben-Horin (818) 912-0835 [email protected] Galit Dalal Magen 052-6800024 [email protected] HS De Toledo Jewish Shoshi Udi Magen 052-2498414 [email protected] Adina Cohen (818) 416-5831 [email protected] HS Mimi Reznikov Meron 052-4763612 [email protected] Heschel Mayan Benami (818) 903-4261 [email protected] Orli Cohen 050-5572262 [email protected] DaySchool - [email protected] Day Yael Ort Singalovski 054-8118466 Yardena Shamir (818) 516-5456 [email protected] Binyamini School Ort Singalovski Irit Chatzek 054-4594668 [email protected] Dalia Orion Oz LAHHS (818) 634-7355 [email protected] (Middle School) Ort Singalovski 050-6618137 [email protected] Malka Hakakha LAHHS (818) 400-5797 [email protected] Betty Gal Dolinski (High School) Rabbi Maimonides Schindel (201) 694-7958 [email protected] Ruthi Amihai Ironi Alef 050-2621220 [email protected] Zvi Academy Pressman otravish@pressmanacademy. Gal Cohen Ironi Dalet 054-4200223 [email protected] Orly Travish (310)-739-2984 Academy org Gila Ingbir Ironi Tet 054-4963868 [email protected] Santa Monica Lori Daitch (818) 384-3087 [email protected] Hani Yanai-Galin Ironi Yud Dalet 057-7583350 [email protected] Haya Amit Zahala 054-4426890 [email protected] Sinai Akiba Dina Dvir (310) 801-9306 [email protected] Academy Gutterman Zahala 052-4697343 [email protected] Andrea Gardenhour Stephan Wise (818) 489-8300 [email protected] Pinchas Levi Zeitlin 054-5919645 [email protected] Temple Israel Of Olga Yegorov Shevach Mofet 052-2238930 [email protected] Rina Etkes (310) 200-6073 [email protected] Hollywood Lucy Fried Tichon 052-4295705 [email protected] Valley Beth Nurit Milstein (818) 835-7160 [email protected] TA Partnership Shalom Haya Ben Dror 050-5581281 [email protected] staff University downey Jessica (310) 292-1892 [email protected] TA Partnership Synagogue Uri Asayag 050-4484123 [email protected] staff Wise Elementary Malka Clement (310) 926-8735 [email protected] TA Partnership DS Maya Wolk 054-4777169 [email protected] staff Shari Davis Federation - staff (818) 489-3862 [email protected] TA Partnership Hamutal Levy 052-3590070 [email protected] Miri Ketayi Federation - staff (760) 409-0648 [email protected] staff Shalom Aleichem TA Partnership Teresa Segaliene 37060046547 [email protected] Sima Eliahu 052-6386381 [email protected] (Vilnius) staff

10 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 11 JTS 2015 - DRAFT ITINERARY

WED. JUL. 1 FRI. JUL. 3 SUN. JUL.5 TUE. JUL. 7 Gal & Tami TEAM WORK VISION INFLUENCE 4:00 PM Welcome and ice breakers Orly & Orit / Efrat & Yael Jessica & Rina / Irit & Mimi Lori & Dina / Ruthi & Lucy 6:00 PM Opening workshop- 8:00 AM Travel to Kibbutz Tuval 9:30 AM Leadership in Action- 09:00 AM Speaker- Asaf Baner presenting the theme 9:00 AM Leadership Training at coordinators time 10:30 AM Leadership in Action- 7:30 PM Opening dinner Kibbutz Tuval 11:00 AM Speaker-Liat Cohen Raviv coordinators time 3:30 PM Travel to Ginosar (CEO of Diller Teen Fellowship) 11:30 AM Coordinator planning time #3 THU. JUL. 2 4:30 PM Shabbat prep 1:00PM Lunch 1:30 PM Lunch PURPOSE 6:30 PM Coffee break 2:30 PM Workshop- Vision, 3:00 PM Café Shutafut Mission, Goals 7:15 PM Candle lighting + 5:00 PM Prep time Mayan & Andrea / Zehorit & Betty 4:30 PM Coordinator planning time #1 Kabbalat Shabbat 7:00 PM Closing evening - 8:00 AM Leadership in Action- 8:30 PM Dinner 6:30 PM Sikkum Yom movie screening: coordinators time 9:30 PM Sikkum Yom and Oneg Shabbat 7:30 PM Free evening Rock in the Red Zone 9:30 AM Travel up north (dinner on your own) 11:30 AM Visit to Tefen industrial park SAT. JUL. 4 LEARNING MON. JUL. 6 WED. JUL 8 4:00 PM Travel to Nof Ginosar PROCESS RESPONSIBILITY hotel for overnight Yoav & Rabbi Zvi / Orly & Chani Andrea & Yardena / Rachel & Olga Malka & Nurit / Miri, Haya & Gila 7:00 PM Dinner 10:00 AM Leadership in Action- 8:00 PM Sikkum Yom coordinators time 9:00 AM Leadership in Action- 9:00 AM Leadership in Action - coordinators time coordinators time 11:00 AM Speaker -MK Eitan Broshi - CEO of the Kibbutz Movement 10:00 AM Speaker- Michal Barkay 10:00 AM Closing workshop 1:00 PM Lunch 12:00 AM Coordinator planning time #2 12:00 AM Feedback and wrap up 2:00 PM Free time and Shabbat rest 1:30 PM Lunch 4:30 PM Coffee break 2:45 PM Travel to Neot Kdumim 5:00 PM Leadership in Action - 4:00 PM Biblical leadership - coordinators time Neot Kedumim 6:00 PM Hevruta 7:00 PM Dinner at Neot Kdumim and Sikkum Yom 7:00 PM Dinner 8:30 PM Travel to T.A. 8:30 PM Havdala 9:00 PM Travel to T.A.

12 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 13 confrontations, yet he did not. He is the supreme case of one who says: when I see “JEWISH LEADERSHIP” / RABBI JOHNATHAN SACKS wrong, if no one else is prepared to act, I will.

At the heart of Judaism are three beliefs about leadership: We are free. We are Rabbi Lord Professor Jonathan Sacks, the former Chief Rabbi of the United Hebrew responsible. And together we can change the world. Congregations of the Commonwealth, is a Jewish philosopher and leader, and one of the 100 most influential Jews in the world. Meetings with heads of state and appearances in the British media fill his daily calendar, and his books are avidly read Principle 2: No one can lead alone. worldwide. Seven times in Genesis 1, we hear the word “tov” (good). Only twice in the whole Torah does the phrase “lo tov” (not good) appear. The first is when God says, “It is not good SEVEN PRINCIPLES OF JEWISH LEADERSHIP for man to be alone.” The second is when Jethro sees his son-in-law, Moses, leading alone and says, “What you are doing is not good.” We cannot live alone. We cannot lead Leaders must be relentless learners and believe in the people they lead. alone. Leadership is teamsmanship.

I was recently asked to write the foreword to a publication being produced by the Adam One corollary of this is that there is no one leadership style in Judaism. During the Science Foundation to mark the 20th anniversary of its leadership program. Named wilderness years there were three leaders: Moses, Miriam and Aaron. Moses was after the late Adam Science, who died tragically in 1991 at the age of 27, the program close to God. Aaron was close to the people. Miriam led the women and sustained her has had great success in developing the next generation of lay and professional two brothers. The sages say it was in her merit that there was water to drink in the leadership within Anglo- Jewry. It has helped to produce leaders and leadership for a desert. new age with its old-new challenges. During the biblical era there were three different leadership roles: kings, priests The phrase “Jewish leadership” is ambiguous. It means leadership by Jews, but it also and prophets. The king was a political leader. The priest was a religious leader. The means leadership in a Jewish way, according to Judaic principles and values. prophet was a visionary, a man or woman of ideals and ideas. In Judaism, leadership is an emergent property of multiple roles and perspectives. No one person can lead The first is common, the second rare. Throughout my life it has been a privilege to witness the Jewish people. both. So by way of saying thank you for the past and giving blessings for the future, I have set out below seven of the many axioms of leadership done in a Jewish way.

Principle 3: Leadership is about the future. It is vision-driven.

Principle 1: Leadership begins with taking responsibility. Before Moses can lead he has to experience a vision at the burning bush. There he is told his task: to lead the people from slavery to freedom. He has a destination: the land Compare the opening of Genesis with the opening of Exodus. The opening chapters flowing with milk and honey. He is given a double challenge: to persuade the Egyptians of Genesis are about failures of responsibility. Confronted by God with their sin, Adam to let the Israelites go and to persuade the Israelites to take the risk of going. The blames Eve, Eve blames the serpent. Cain says, “Am I my brother’s keeper?” Even latter turns out to be more difficult than the former. Noah, “righteous, perfect in his generations,” has no effect on his contemporaries. Along the way, Moses performs signs and wonders. By contrast, at the beginning of Exodus Moses takes responsibility. When he sees an Egyptian beating an Israelite, he intervenes. When he sees two Israelites fighting, he Yet his greatest leadership act occurs in the last month of his life. He gathers the people intervenes. In Midian, when he sees shepherds abusing the daughters of Jethro, he together on the bank of the Jordan and delivers the speeches that constitute the book of intervenes. Deuteronomy. There he rises to the greatest heights of prophecy, his eyes turned to the furthest horizon of the future. He tells the people of the challenges they will face in the Moses, an Israelite brought up as an Egyptian, could have avoided each of these Promised Land. He gives them laws. He sets forth his vision of the good society.

14 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 15 He institutes principles, such as the septennial national assembly at which the Torah Judaism, which has the highest view of human dignity of any major religion, is is to be recited, that will periodically recall Israel to its mission. therefore deeply skeptical about power and deeply serious about influence. Hence one of Judaism’s greatest insights into leadership: The highest form of leadership is Before you can lead, you must have a vision of the future and be able to communicate teaching. Power begets followers. it to others. Teaching creates leaders.

Principle 4: Leaders learn. Principle 6: Leadership involves a sense of timing and pace. They study more than others do. They read more than others do. The Torah says that a king must write his own Sefer Torah which “must always be with him, and he When Moses asks God to choose his successor, he says: “May the Lord, the God who shall read from it all the days of his life” (Deut. 17: 19). Joshua, Moses’s successor, is gives breath to all living things, appoint someone over this community to go out before commanded: “Keep this Book of the Law always on your lips; meditate on it day and them and come in before them, who will lead them out and bring them in” (Num. 27: night” (Josh. 1: 8). 16-17).

Without constant study, leadership lacks direction and depth. Why the apparent repetition? Moses is saying two things about leadership. A leader must lead from the front: he or she must “go out before them.” But a leader must not This is so even in secular leadership. William Gladstone had a library of more than be so far out in front that, when he turns around, he finds no one following. He must 30,000 books. He read more than 20,000 of them. Gladstone and Benjamin Disraeli “lead them out,” meaning, he must carry people with him. He must go at a pace that were both prolific writers. Winston Churchill wrote some 50 books and won the Nobel people can bear. Prize for Literature. One of Moses’s deepest frustrations – we sense it throughout the biblical narrative – is Visit David Ben-Gurion’s house in Tel Aviv and you will see that it is essentially a the sheer time it takes for people to change. In the end, it would take a new generation library with 20,000 books. Study makes the difference between the statesman and the and a new leader to lead the people across the Jordan and into the promised land. politician, between the transformative leader and the manager. Hence the rabbis’ great saying: “It is not for you to complete the task but neither are you free to desist from it.”

Leadership involves a delicate balance between impatience and patience. Go too fast Principle 5: Leadership means believing in the people you lead. and people resist and rebel. Go too slow and they become complacent. The rabbis gave a remarkable interpretation of the passage in which Moses says about Transformation takes time, often more than a single generation. the Israelites, “They will not believe in me.” God said to Moses: “They are believers the children of believers, but in the end you will not believe.” They also said that the sign God gave Moses when his hand became leprous (Ex. 4:6) was a punishment for casting doubt on the Israelites. A leader must have faith in the people he or she leads. Principle 7: Leadership is stressful and emotionally demanding.

There is a profound principle at stake here. Judaism prefers the leadership of influence Listen to Moses, the greatest leader the Jewish people ever had: “Did I conceive all to the leadership of power. Kings had power. Prophets had influence but no power at these people? Did I give birth to them? Why do you tell me to carry them in my arms, all. Power lifts the leader above the people. as a nurse carries an infant, to the land you promised on oath to their ancestors?... I cannot carry all these people by myself; the burden is too heavy for me. If this is how Influence lifts the people above their former selves. you are going to treat me, please go ahead and kill me —if I have found favor in your eyes – and do not let me face my own ruin” (Num. 11: 11-15). Influence respects people; power controls people.

16 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 17 Similar sentiments can be found in the words of Elijah, Jeremiah and Jonah. All at some stage prayed to die rather than carry on. Transformative leaders see the need for people to change. But people resist change and expect the work to be done for them by their leader.

When the leader hands the challenge back, the people turn on him and blame him for their troubles. So Moses is to blame for the hardships of the desert. Elijah is to blame for disturbing the peace. Jeremiah is to blame for the Babylonians. No wonder the most transformative leaders feel, at times, burnout and despair.

Why then do they lead? Not because they believe in themselves. The greatest Jewish leaders doubted their ability to lead. Moses said, “Who am I?” “They will not believe in me.” “I am not a man of words.” said, “I am a man of unclean lips.” Jeremiah said, “I cannot speak, for I am a child.” Jonah, faced with the challenge of leadership, WEDNESDAY, JULY 1, 2015 ran away.

Leaders lead because there is work to do, there are people in need, there is injustice to LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV be fought, there is wrong to be righted, there are problems to be solved and challenges ahead. Leaders hear this as a call to light a candle instead of cursing the darkness. FOCUS OF THE DAY: WELCOME AND INTRODUCTION They lead because they know that to stand idly by and expect others to do the work is the too-easy option. The responsible life is the best life there is, and is worth all the TO THE 2015 JOINT TEACHERS SEMINAR pain and frustration. To lead is to serve; The highest accolade Moses ever received was to be called “eved Hashem“ – “God’s servant” – and there is no higher honor. ITINERARY: The single overarching question of Jewish existence in the modern age is: What is it to 4:00 PM Welcome and ice breakers live as a Jew in the public domain, in a world without walls? Jews know how to live with 6:00 PM Opening workshop - poverty. Do we know how to live with affluence? Jews know how to survive persecution. presenting the theme 7:30 PM Opening dinner Do we know how to handle freedom? We know how to recognise enemies. Do we know how to make friends? Never in history has there been a better time to be a Jewish leader. However, there is a right way for future Jewish leadership to go, and a wrong way. The wrong way is to emphasize and the assaults on Israel, to exaggerate the tensions between the different streams in Jewish life and to bemoan the lack of Jewish leadership. The right way is to make friends within and beyond the Jewish community, to emphasize the ethical and spiritual dimensions of Judaism, to find social action projects we can work on across other divides and to find ways of making Jews feel proud to be Jews.

18 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 19 THURSDAY, JULY 2, 2015

LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV; TEFEN INDUSTRIAL PARK; NOF GINOSAR HOTEL

FOCUS OF THE DAY: PURPOSE

ESSENTIAL QUESTIONS FOR THE DAY: 1. What experiences help shape our sense of purpose? 2. How can we contribute to a collective purpose while maintaining true to our individual purpose? 3. How do our different roles inform our evolving sense of purpose?

ITINERARY: 8:00 AM Leadership in Action- coordinators time 9:30 AM Travel up north 11:30 AM Visit to Tefen industrial park 4:00 PM Travel to Nof Ginosar hotel for overnight 7:00 PM Dinner 8:00 PM Sikkum Yom

20 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 21 At the Crossroads / Hannah Senesh

PURPOSE A voice called out and I followed, I followed because the voice called out. Leadership is stressful and emotionally demanding. I followed lest I fall. But at the crossroads Listen to Moses, the greatest leader the Jewish people ever had: “Did I conceive all I blocked my ears with white frost these people? Did I give birth to them? Why do you tell me to carry them in my arms, And cried for what I had lost. as a nurse carries an infant, to the land you promised on oath to their ancestors?... I cannot carry all these people by myself; the burden is too heavy for me. If this is how you are going to treat me, please go ahead and kill me —if I have found favor in your eyes – and do not let me face my own ruin” (Num. 11: 11-15). Where should I lead you to? To lofty ideas, to worthy deeds? Or should I just teach you Similar sentiments can be found in the words of Elijah, Jeremiah and Jonah. All how to fill necessary functions, without which a person is ostracized by the community, at some stage prayed to die rather than carry on. Transformative leaders see so you’ll know how to safeguard your honor? Don’t I have a right to demand, command, the need for people to change. But people resist change and expect the work to or want something for the cost of the education I gave you for a number of years? Can be done for them by their leader. it be that each of you has his own path and it is the only and right one, even if it will When the leader hands the challenge back, the people turn on him and blame be really bad… him for their troubles. So Moses is to blame for the hardships of the desert. Elijah - Janusz Korczak is to blame for disturbing the peace. Jeremiah is to blame for the Babylonians. No wonder the most transformative leaders feel, at times, burnout and despair. Why then do they lead? Not because they believe in themselves. The greatest Jewish leaders doubted their ability to lead. Moses said, “Who am I?” “They "Everyone has his own specific vocation or mission in life. Everyone must carry out a will not believe in me.” “I am not a man of words.” Isaiah said, “I am a man of concrete assignment that demands fulfillment. Therein he cannot be replaced, nor unclean lips.” Jeremiah said, “I cannot speak, for I am a child.” Jonah, faced can his life be repeated. Thus, everyone’s task is unique as is his specific opportunity with the challenge of leadership, ran away. to implement it." Leaders lead because there is work to do, there are people in need, there is - Viktor Frankl, Man’s Search for Meaning injustice to be fought, there is wrong to be righted, there are problems to be solved and challenges ahead. Leaders hear this as a call to light a candle instead of cursing the darkness. They lead because they know that to stand idly by and expect others to do the work is the too-easy option. The responsible life is the best life there is, and is worth all the pain and frustration. To lead is to serve; The highest accolade Moses ever received was to be called “eved Hashem“ – “God’s servant” – and there is no higher honor. * * * ESSENTIAL QUESTIONS: 1. What experiences help shape our sense of purpose? 2. How can we contribute to a collective purpose while maintaining true to our individual purpose? 3. How do our different roles inform our evolving sense of purpose?

22 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 23 If / Rudyard Kipling A Prophetic Cosmic Happy Song

If you can keep your head when all about you Lyrics: Yoni Rechter and Eli Mohar Are losing theirs and blaming it on you; Music: Yoni Rechter If you can trust yourself when all men doubt you, But make allowance for their doubting too: Like a pillar of cloud, walk in front of the flock If you can wait and not be tired by waiting, You’ll understand it all, you’ll know, don’t’ say a word Or, being lied about, don’t deal in lies, Like a pillar of smoke you’ll disappear inside the room Or being hated don’t give way to hating, Something in you will tell you to And yet don’t look too good, nor talk too wise; Keep on going.

If you can dream---and not make dreams your master; Like the milky way that crosses the sky If you can think---and not make thoughts your aim, You go straight ahead, paying no heed to the stars If you can meet with Triumph and Disaster Which shine so they can blind your eyes And treat those two impostors just the same:. Something in you will tell you to If you can bear to hear the truth you’ve spoken Keep on going. Twisted by knaves to make a trap for fools, Or watch the things you gave your life to, broken, Oh, go straight ahead And stoop and build’em up with worn-out tools; Go alone, Don't be afraid, If you can make one heap of all your winnings Don’t be angry, And risk it on one turn of pitch-and-toss, Walk innocently, And lose, and start again at your beginnings, Walk as one. And never breathe a word about your loss: If you can force your heart and nerve and sinew Like a wild goose that flies by in the evening sky To serve your turn long after they are gone, It flies at the front, undeterred by the distance And so hold on when there is nothing in you And his instincts show and make the way for him Except the Will which says to them: “Hold on!” Something in you will tell you to Keep on going. If you can talk with crowds and keep your virtue, Or walk with Kings---nor lose the common touch, Like Brigitte Bardot who caught on If neither foes nor loving friends can hurt you, Leaving the good and the bad behind If all men count with you, but none too much: Watching the events from the balcony If you can fill the unforgiving minute Something in you will tell you to Stop. With sixty seconds’ worth of distance run, Yours is the Earth and everything that’s in it, Without meaning to, let yourself go And---which is more---you’ll be a Man, my son! All the calculations will end on their own Like the tree that’s reborn from the autumn leaves Something in you will tell you to continue…

24 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 25 Exodus 3, 10-14 ABOUT THE OPEN MUSEUM TEFEN 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring 11 forth My people the children of Israel out of Egypt.’ And Moses said unto God: ‘Who The Tefen Industrial Park spreads across an area of about 30 acres. It houses a am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel business incubator for startup companies and production plants that are new to 12 out of Egypt?’ And He said: ‘Certainly I will be with thee; and this shall be the token the field of industrial exports, alongside the Migdal Tefen Industrial Local Council, unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, a visitors center, network of support services, four museums, an environmental 13 ye shall serve God upon this mountain.’ And Moses said unto God: ‘Behold, when sculpture garden, and a school. Over the years, these inviting surroundings have I come unto the children of Israel, and shall say unto them: The God of your fathers fostered the growth of many companies, as well as Israeli art, cultural and educational hath sent me unto you; and they shall say to me: What is His name? what shall I say events, and creative endeavors. The park’s flagship enterprise is the global company 14 unto them?’ And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt ISCAR, which manufactures state-of-the-art metalworking tools. thou say unto the children of Israel: I AM hath sent me unto you.’ The industrialist, Stef Wertheimer, founded the first industrial park in Tefen in 1985, situated in the mountainous Tefen plateau in the heart of the Western Galilee. When י וְ עַ תָ ּ ה לְ כָ ה וְ אֶ שְ ׁלָחֲ ָך אֶל-פַ ּרְ עֹה וְהֹוצֵ א אֶת-עַמִ ּי בְ נֵי-יִשְ ׂ רָ אֵ ל מִ מִ ּ צְ רָ יִ ם . יא וַ יֹּאמֶ ר מֹשֶ ׁה אֶ ל-הָ אֱ ֹלהִ ים ימִ יאנֹכִ ּיכִ אֵ לֵ ְך formulating the Tefen model, he envisioned developing Israel’s periphery, creating a אֶל-פַ ּרְ עֹה יוְכִ אֹוצִ יא אֶת-בְ ּנֵ י יִשְ ׂ רָ אֵ ל מִ מִ ּ צְ רָ יִ ם . יבוַ יֹּאמֶ ר כִ ּי-אֶהְ היֶ עִמָ ְּך וְזֶ ה-לְ ָּך הָ אֹות כִ ּי אנֹכִ י שְ ׁלַחְתִ ּיָך בְ ּהֹוצִיאֲ ָך :quality living environment, and providing solutions to the needs common to all people אֶת-הָעָ םמִמִ ּצְרַ יִ םתַ ּעַבְ דּון אֶת-הָאֱֹלהִ ים עַ ל הָהָ ר הַ זֶ ּה. יג וַ יֹּאמֶ ר מֹשֶ ׁה אֶל-הָאֱֹלהִ ים הִ נֵ ּה אנֹכִ י בָ א אֶל-בְ ּנֵ י יִשְ ׂ רָ אֵ ל respectable employment, education for the children, and a residential setting that וְאמַרְתִ ּי לָהֶ ם יאֱֹלהֵ אֲבֹותֵיכֶ ם שְ ׁלָחַ ינִ םאֲלֵיכֶ וְאמְרּו-לִ י מַה-שְ ּׁמֹו מָ ה אֹמַר אֲלֵהֶ ם. יד וַ ריֹּאמֶ אֱֹלהִ ים אֶ ל-מֹשֶ ׁ ה אֶ הְ יֶ ה .blends culture, creativity and art אֲ שֶ ׁר אֶהְ יֶה וַ יֹּאמֶ ר כֹּה תֹאמַר לִבְ נֵי יִשְ ׂ רָ אֵ ל אֶ הְ יֶ ה שְ ׁלָחַ נִי אֲלֵיכֶ ם...

The unique model that was implemented at the Tefen Industrial Park was later replicated in five other locations: Tel Hai, Dalton, Lavon, and in the Galilee, and in Omer in the southern part of the country.

The Tefen Industrial Park is open daily to visitors and the general public, in addition to hosting school field trips and a variety of groups from Israel and around the world.

A visit at the park offers a multifaceted program of arts & crafts workshops as well as guided tours of the different museums, the Gallery of Israeli Art, the Vintage Car Collection, and some of the plants located in the Migdal Tefen industrial zone, which encompasses the park.

26 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 27 STEF WERTHEIMER company’s name was later changed to Blade Technologies. In 1976, Wertheimer was awarded the Industry Prize in the metal category. In 1983, his son, Eitan Wertheimer (the recipient of the Industry Prize in 1996), joined the The biography of a leader who did not make due with the title of business, which was facing some setbacks at the time. The steps Eitan took as CEO of ‘the richest man’… the company led to accelerated growth in sales and profits. In 2006, 80% of the ISCAR Group was acquired by Warren Buffett’s holding company, Berkshire Hathaway, for $4 Ze’ev Stef Wertheimer (born in 1926) is a manufacturer, the billion. That deal made the Wertheimers Israel’s richest family. In 2013, Buffett bought founder of ISCAR Ltd. and Blade Technologies Ltd., and an the remaining 20% of the company for about $2 billion. For Stef, however, the wealth Israel Prize recipient. He was a member of the Ninth , and looking out only for his own interests was never enough. representing the Democratic Movement for Change (“Dash”). He served in the British army in World War II and in the In 1964, he was one of the founders of the Zur Trade School in , which provided and IDF during Israel’s War of Independence. He has been involved in projects that vocational training to teens who had dropped out of the public school system. Between promote education, the economy and quality government, and was one of the founders 1976-1986, he served as chair of the executive committee of the Bosmat Technical of the town Kfar Veradim. Wertheimer is one of the wealthiest people in Israel. School, which was affiliated with the Technion. Between 1989-1993 he was a member of the executive board of the Technion in Haifa (even though he himself lacks higher Born in , Wertheimer came to Israel with his family in 1937. His father education!). Additionally, for several years now Stef Wertheimer has been the primary relocated the family flour mill business from Germany to Nachlat Yitzhak in Tel Aviv. funder of the Zur school network located throughout the country. Those schools work Wertheimer attended the Tel Nordau School in Tel Aviv, but dropped out at the age of closely with the IDF and adapt their curricula the army’s different technological needs. 16 and went to work at a shop that sold and repaired cameras. While working there he began studying optics, and one of his teachers was Professor . SOCIAL LEADERSHIP In 1943, in the middle of World War II, he enlisted in the British Air Force and served as an optical equipment technician. In 1945, he joined the Palmach’s German Unit, In 1982, Stef initiated the establishment of the Tefen District (Gush Tefen) and the trained as a pilot, and served as a technical officer. Wertheimer was arrested on Black Tefen Industrial Park in the Western Galilee, the center of which is Kfar Veradim. Saturday by the British authorities and spent four months in a detention camp in After ISCAR moved its production facilities to Tefen, the industrial park continued to Rafiah. In 1947, while working for the Hagana’s military industry, he was engaged in grow and it now houses numerous industrial enterprises. Based on the Tefen model, developing a recoilless gun. In that capacity, he was sent to France and Belgium to Wertheimer established industrial parks in Tel Hai and Omer. The industrial parks learn how to manufacture gun barrels. During the War of Independence, he served as are places that provide training to young entrepreneurs, and where young students an officer in the Yiftach Division, where he continued to design weapons. are brought to acquire an appreciation for what it means to work in industry and experience it themselves. The parks also blend industry and art, and have created a After the war, Stef Wertheimer got a job working for Rafael (a company that develops global model that integrates industrial machinery with an art venue. From a purely weapon systems), but was fired because he did not have an academic degree. He then blue collar matter, Wertheimer turned Israel’s industry into a white collar trailblazer set up a workshop in the backyard of his home in Nahariya, where he manufactured – making workers entrepreneurs and exporters, with an abundance of respect and knives, metalworking tools and sharp metal plates. Using a motorbike to get around, nostalgia for the process that evolved there. he sold the products himself. The workshop, around 20m² in size, evolved into ISCAR, a company that manufactures tools for metalworking machines (such as lathes). In 1991, Wertheimer was awarded the Israel Prize for his outstanding contribution ISCAR grew into a thriving company that exports its products overseas. In 1962, ISCAR to Israeli society and the state. In 2002, he won the Knights of Good Government opened a factory in Holland – named Duracarb – which is a joint Israeli-American venture. lifetime achievement award from the Movement for Quality Government. In 2006, he was chosen to light one of the 12 ceremonial torches on Israel’s 58th Independence In 1968, following the Six Day War and due to the French embargo on the sale of Day, a co-honor he received with Jamila Khir – known as Grandma Jamila. His weapons to the State of Israel, Wertheimer assisted Israel’s defense efforts by founding autobiography, entitled A Man Next to a Machine, was published in 2011 by the Yedioth ISCAR Blades, a company that manufactures spare blade parts for jet engines. The Ahronot Publishing House.

28 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 29 FRIDAY, JULY 3, 2015

LOCATION: NOF GINOSAR HOTEL; KIBBUTZ TUVAL

FOCUS OF THE DAY: TEAM WORK

ESSENTIAL QUESTIONS FOR THE DAY: 1. What defines a team? 2. What are the different types of leadership roles within a team? 3. How can we create effective team dynamics? 4. How can we identify and strengthen the leadership potential in our teams?

ITINERARY: 8:00 AM Travel to Kibbutz Tuval 9:00 AM Leadership Training at Kibbutz Tuval 3:30 PM Travel to Ginosar 4:30 PM Shabbat prep 6:30 PM Coffee break 7:15 PM Candle lighting + Kabbalat Shabbat 8:30 PM Dinner 9:30 PM Sikkum Yom and Oneg Shabbat

30 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 31 ANI VE'ATA TEAM WORK Arik Einstein Ani ve’ata neshaneh et ha’olam ani ve’ata az yavo’u kvar kulam No one can lead alone. Amru et zeh kodem lefanai Seven times in Genesis 1, we hear the word “tov” (good). Only twice in the lo meshaneh, ani ve’ata neshaneh et ha’olam. whole Torah does the phrase “lo tov” (not good) appear. The first is when God says, “It is not good for man to be alone.” The second is when Jethro sees his Ani ve’ata nenaseh mehahatchalah son-in-law, Moses, leading alone and says, “What you are doing is not good.” yihyeh lanu ra ein davar zeh lo nora. We cannot live alone. We cannot lead alone. Leadership is teamsmanship. Amru et zeh kodem lefanai zeh lo meshaneh, ani ve’ata neshaneh et ha’olam. One corollary of this is that there is no one leadership style in Judaism. During the wilderness years there were three leaders: Moses, Miriam and Aaron. Moses was close to God. Aaron was close to the people. Miriam led the women and sustained her two brothers. The sages say it was in her merit that YOU AND I there was water to drink in the desert. Arik Einstein

During the biblical era there were three different leadership roles: kings, You and I we’ll change the world priests and prophets. The king was a political leader. The priest was a you and I by then all will follow religious leader. The prophet was a visionary, a man or woman of ideals and Others have said it before me but ideas. In Judaism, leadership is an emergent property of multiple roles and doesn’t matter you and I we’ll change the world. perspectives. No one person can lead the Jewish people. You and I we’ll try from the beginning * * * it will be tough for us, no matter, it’s not too bad! ESSENTIAL QUESTIONS: Others have said it before me but it 1. What defines a team? doesn’t matter you and I we’ll change the world. 2. What are the different types of leadership roles within a team? 3. How can create effective team dynamics? 4. How can we identify and strengthen the leadership potential in our teams?

"NO MAN WILL MAKE A GREAT LEADER WHO WANTS TO DO IT ALL HIMSELF OR GET ALL THE CREDIT FOR DOING IT." (Andrew Carnegie)

32 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 33 Exodus 4, 10-17 Rabban Yochanan ben Zakkai had five disciples and these are they: Eliezer ben Hyrcanus, Joshua ben Chananiah, Yosi the Priest, Shimon ben Natanel, and Elazar 10 And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither ben Arach He used to say their praise: Eliezer ben Hyrcanus is a plastered cistern heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and which does not lose a drop; Joshua ben Chananiah -- happy is she that gave birth to of a slow tongue.’ 11 And the LORD said unto him: ‘Who hath made man’s mouth? or him; Yosi the Priest is a saintly man; Shimon ben Natanel is fearful of sin; Elazar ben who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD? 12 Now Arach is an ever-flowing spring. therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’ 13 - Avot 2, 10-11 And he said: ‘Oh Lord, send, I pray Thee, by the hand of him whom Thou wilt send.’ 14 And the anger of the LORD was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart. 15 Rabbi Yitzhak said: When the Israelites listen to their leaders and their leaders are not And thou shalt speak unto him, and put the words in his mouth; and I will be with thy attentive to their needs, at the same time the Lord will enter into judgment against mouth, and with his mouth, and will teach you what ye shall do. 16 And he shall be the elders and leaders of His people (Isaiah 3:14). And why? – When the burden on thy spokesman unto the people; and it shall come to pass, that he shall be to thee a the public is heavy and one man cannot bear the burden of the public on his own, you mouth, and thou shalt be to him in God’s stead. 17 And thou shalt take in thy hand this should know that Moses, the rabbi of all the prophets, was unable to bear the burden rod, wherewith thou shalt do the signs.’ {P} of the public on his own” (Midrash Rabbah Deuteronomy, 1, 8) יוַּיֹאמֶרמֹׁשֶהאֶל-יְהוָ ה, ּבִ י אֲ דֹנָ י, ֹלא אִ יׁש ּדְ בָ רִ יםאנֹכִ י ּגַםמִ ּתְ מֹול ּגַםמִּׁשִ לְ ׁשֹם, ּגַםמֵ אז ּדַ ּבֶ רְָךאֶ ל-עַ בְ ּדֶ ָך: יּכִ כְ בַ ד-ּפֶ ה ּוכְבַ דלָ ׁשֹון, אנֹכִ י. יאוַּיֹאמֶריְהוָה אֵלָ יו,מִ יׂשָ ם ּפֶ ה לָ אדָ ם, אֹו מִ י-יָ ׂשּום אִּלֵ ם, אֹו חֵרֵ ׁש אֹו פִּקֵחַ אֹו עִ ּוֵר--הֲ ֹלא אנֹכִ י, יְהוָ ה. יבוְעַּתָה, לֵ ְך;וְ אנֹכִ י אֶהְ יֶ ה עִם-ּפִ יָך, וְהֹורֵיתִ יָךאֲׁשֶ רּתְדַּבֵ ר. יגוַ ּיֹאמֶ ר, יּבִ אֲ דֹנָ י; ׁשְ לַ ח-נָ א,ּבְ יַד-ּתִׁשְ לָ ח. יד וַּיִחַ ר-אף There arose three good providers for Israel, and they are Moses, and Aaron and יְהוָהּבְמֹׁשֶה, וַ ּיֹאמֶ רהֲ ֹלא אהֲ רֹן אחִ יָך הַּלֵ וִי--יָדַעְּתִ י, ּכִי-דַּבֵ ר יְדַּבֵ ר הּוא; וְגַ ם הִ ּנֵ ה-הּוא איֹצֵ לִקְרָאתֶ ָך, וְרָאֲ ָך וְׂשָמַ ח Miriam, and three good gifts were given by them, and they are a well and a pillar of ּבְלִ ּבֹו. טווְדִּבַרְּתָאֵלָ יו, וְׂשַמְּתָ אֶת-הַּדְבָרִ ים ּבְפִ יו;וְ אנֹכִ י, אֶהְ יֶ העִם-ּפִ יָך וְעִם-ּפִ יהּו, וְהֹורֵיתִ יאֶתְכֶ ם,אֵ ת ראֲׁשֶ ּתַעֲ ׂשּון. ,cloud and the manna. The manna, thanks to Moses, a pillar of cloud thanks to Aaron טזוְדִּבֶ ר-הּוא לְ ָך, אֶל-הָעָ ם;וְהָ יָ ה הּואיִהְ יֶה-ּלְ ָךלְפֶ ה, הוְאּתָ ּתִהְ יֶ ה-ּלֹו לֵאֹלהִ ים. יז הוְאֶת-הַּמַּטֶ הַ ּזֶ ה, ּתִּקַ חּבְ יָדֶ ָך, .[…] a well thanks to Miriam. When Miriam died, the well dried up אֲׁשֶרּתַעֲׂשֶה-ּבֹו, אֶת-הָ אֹתֹת. }פ{ (Seder Olam Rabbah, 10)

Learn to “play the piano”. In playing the piano, all ten fingers are in motion; it will not do to move some fingers only and not others. However, if all ten fingers press Never doubt that a small group of thoughtful, committed citizens can change the down at once, there is no melody. To produce good music, the ten fingers should move world; indeed, it’s the only thing that ever has. rhythmically and in co-ordination. A Party committee should keep a firm grasp on its central task and at the same time, around the central task, it should unfold the work - Margaret Mead in other fields. At present, we have to take care of many fields; we must look after the work in all the areas, armed units and departments, and not give all our attention to a few problems, to the exclusion of others. Wherever there is a problem, we must put our finger on it, and this is a method we must master. Some play the piano well and some badly, and there is a great difference in the melodies they produce. Members of Party committees must learn to “play the piano” well. -Quotations from Mao Tse Tung

34 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 35 Judges 4, 4-8 Exodus 18, 15-26

4 Now Deborah, a prophetess, the wife of Lappidoth, she judged Israel at that time. 5 15 And Moses said unto his father-in-law: ‘Because the people come unto me to And she sat under the palm-tree of Deborah between Ramah and Beth-el in the hill- inquire of God; 16 when they have a matter, it cometh unto me; and I judge between country of Ephraim; and the children of Israel came up to her for judgment. 6 And a man and his neighbour, and I make them know the statutes of God, and His laws.’ she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto 17 And Moses’ father-in-law said unto him: ‘The thing that thou doest is not good. 18 him: ‘Hath not the LORD, the God of Israel, commanded, saying: Go and draw toward Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is , and take with thee ten thousand men of the children of Naphtali and of too heavy for thee; thou art not able to perform it thyself alone. 19 Hearken now unto the children of Zebulun? 7 And I will draw unto thee to the brook Kishon Sisera, the my voice, I will give thee counsel, and God be with thee: be thou for the people before captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into God, and bring thou the causes unto God. 20 And thou shalt teach them the statutes thy hand. 8 And Barak said unto her: ‘If thou wilt go with me, then I will go; but if thou and the laws, and shalt show them the way wherein they must walk, and the work that wilt not go with me, I will not go.’ they must do. 21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 22 And let them דּודְבֹורָה אִּׁשָ הנְבִ יאה, אֵׁשֶ ת לַּפִידֹות--הִ יאׁשֹפְטָ האֶ ת-יִׂשְ רָאֵ ל, ּבָעֵ ת הַהִ יא. הוְהִיא יֹוׁשֶ בֶ ת ּתַחַ רת-ּתֹמֶ ּדְבֹורָ ה, ּבֵ ין judge the people at all seasons; and it shall be, that every great matter they shall bring הָרָמָה ּובֵ ין רּבֵית-אֵל--ּבְהַ אֶפְרָ יִ ם;וַּיַעֲ לּואֵלֶיהָ ּבְ נֵ ייִׂשְ רָאֵ ל,לַּמִׁשְ ּפָ ט. ו וַּתִׁשְ לַ ח, אוַּתִקְרָ קלְבָרָ ּבֶן-אֲבִ ינֹעַ ם, מִּקֶדֶ ׁש, unto thee, but every small matter they shall judge themselves; so shall they make it נַפְּתָלִי;וַּתֹאמֶר אֵ לָ יו הֲ ֹלאצִ ּוָ ה יְ הוָ ה אֱ ֹלהֵ י-יִׂשְ רָ אֵ ל,לֵ ְך ּומָׁשַ כְ ּתָ ּבְ הַ רּתָ בֹור,וְלָ קַ חְ ּתָ עִ ּמְ ָך עֲׂשֶ תרֶ אֲ לָ פִ ים אִ יׁש, מִ ּבְ ינֵ נַפְ ּתָ לִ י easier for thee and bear the burden with thee. 23 If thou shalt do this thing, and God ּומִּבְ נֵי זְבֻ לּון. זּומָׁשַכְּתִי אֵלֶיָךאֶ ל-נַחַלקִיׁשֹון, אֶת-סִיסְרָאׂשַ ר-צְבָ א יָבִ ין, וְאֶת-רִכְ ּבֹו, וְאֶת-הֲ מֹונֹו; ּונְתַּתִיהּו, ּבְ יָדֶ ָך. command thee so, then thou shalt be able to endure, and all this people also shall go חוַ ּיֹאמֶר אֵלֶיהָ ּבָרָק,אִם-ּתֵלְכִי עִּמִ י וְהָלָכְּתִ י; וְאִם-ֹלא תֵלְכִי עִּמִי, ֹלא אֵלֵ ְך. to their place in peace.’ 24 So Moses hearkened to the voice of his father-in-law, and did all that he had said. 25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, Ecclesiastes 4, 9-12 and rulers of tens. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 9 Two are better than one; because they have a good reward for their labour. 10 For if טווַ ּיֹאמֶ רמֹׁשֶ ה, לְ חֹתְ נֹו: ּכִ י-יָ בֹאאֵלַ יהָעָ ם, לִדְ רֹׁש אֱֹלהִ ים. טזּכִ י-יִהְ יֶ ה לָהֶ םּדָבָ ר, אּבָ אֵלַ י,וְׁשָ פַטְּתִ י,ּבֵ ין אִ יׁש ּובֵ ין they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, and רֵעֵהּו; וְהֹודַעְּתִ יאֶת-חֻּקֵ יהָאֱֹלהִ ים, וְאֶ ת-ּתֹורֹתָ יו. יזוַּיֹאמֶ ר חֹתֵ ןמֹׁשֶ ה, אֵלָ יו:ֹלא-טֹוב, הַּדָבָ ר,אֲׁשֶ ראּתָ ה, עֹׂשֶ ה. יח ;hath not another to lift him up. 11 Again, if two lie together, then they have warmth נָבֹלּתִּבֹל--ּגַם-אּתָ ה,ּגַם-הָעָ ם הַ ּזֶ ה ראֲׁשֶ עִּמָ ְך: דּכִי-כָבֵ מִּמְ ָך הַּדָבָ ר,ֹלא-תּוכַ ל עֲ ׂשֹהּו לְבַּדֶ ָך. יט עַּתָהׁשְמַע ּבְ קֹלִ י, but how can one be warm alone? 12 And if a man prevail against him that is alone, two אִיעָצְָך, יוִיהִ אֱֹלהִ ים, עִּמָ ְך; הֱ יֵ ה האּתָ לָעָ ם, מּול הָאֱֹלהִ ים, וְהֵבֵאתָ אּתָ האֶת-הַּדְבָרִ ים, אֶל-הָאֱֹלהִ ים. כ וְ הִ זְ הַ רְ ּתָ ה אֶ תְ הֶ ם , .shall withstand him; and a threefold cord is not quickly broken אֶת-הַחֻּקִים וְאֶת-הַ ּתֹורֹת; וְהֹודַעְּתָ לָהֶ ם, אֶת-הַּדֶרֶ ְך יֵלְ כּו בָ ּה, וְאֶת-הַּמַעֲׂשֶ ה,אֲׁשֶ ריַעֲ ׂשּון. כא וְ אּתָה תֶחֱ זֶה מִ ּכָ ל-הָעָ ם אנְׁשֵי-חַיִל יִרְאֵ יאֱֹלהִ ים, אנְׁשֵ י אֱמֶ ת--ׂשֹנְאֵ יבָצַ ע; וְׂשַמְּתָ עֲלֵהֶ ם, ׂשָ ירֵ אֲלָפִ ים ׂשָ רֵ י מֵ אֹות, ׂשָ רֵ יחֲמִּׁשִ ים, וְׂשָ ירֵ עֲׂשָ רֹת. טטֹובִים הַּׁשְ נַיִ ם,מִן-הָאֶחָ ד:אֲׁשֶ ר םיֵׁש-לָהֶ ׂשָ כָ רטֹוב, ּבַעֲמָלָ ם. ּכִ י אִ ם-יִ ּפֹלּו, הָאֶחָ דיָקִ ים אֶת-חֲבֵ רֹו; וְאִ ילֹו, הָאֶחָ ד כבוְׁשָפְטּו אֶת-הָעָ ם,ּבְכָל-עֵ ת, וְהָ יָ ה ּכָל-הַּדָבָ רהַּגָ דֹל יָבִ יאּו אֵלֶ יָך, רוְכָל-הַּדָבָ הַּקָ טֹןיִׁשְ ּפְטּו-הֵ ם; וְהָקֵ ל, מֵעָלֶ יָך, ׁשֶּיִ ּפֹול, וְאֵ ין ׁשֵ נִ י, לַהֲקִ ימֹו. יאּגַםאִ ם-יִׁשְ ּכְ בּוׁשְ נַיִ ם, וְחַ םלָהֶ ם; ּולְאֶחָ ד, אֵ יְך יֵחָ ם. יב וְאִ ם-יִתְקְ פֹו, הָאֶחָד--הַּׁשְ נַיִ ם, וְנָׂשְאּו, אִּתָ ְך. כגאִם אֶת-הַּדָבָר הַ ּזֶה, ּתַעֲׂשֶ ה, וְצִ ּוְָך אֱֹלהִ ים,וְיָכָלְּתָ עֲ מֹד; וְגַם ּכָל-הָעָם הַ ּזֶה, עַל-מְ קֹמֹויָ בֹאבְׁשָ לֹום. יַעַמְ דּו נֶגְּדֹו; וְהַחּוט,הַמְׁשֻּלָׁש, ֹלא בִמְהֵרָ ה, יִּנָתֵ ק. כדוַּיִׁשְ מַ עמֹׁשֶ ה, לְ קֹול חֹתְ נֹו;וַּיַעַ ׂש, ּכֹל אֲׁשֶ ר אמָ ר. כה וַּיִבְחַ ר המֹׁשֶ אנְׁשֵי-חַ יִ ל מִּכָ ל-יִׂשְ רָאֵ ל, ןוַּיִּתֵ םאֹתָ רָאׁשִ ים עַ ל- הָעָם--ׂשָ ירֵ אֲלָפִ ים ׂשָ רֵ י מֵ אֹות, ׂשָ רֵ יחֲמִּׁשִ ים וְׂשָ ירֵ עֲׂשָ רֹת. כווְׁשָפְ טּו אֶת-הָעָ ם,ּבְכָל-עֵ ת: ראֶת-הַּדָבָ ההַּקָׁשֶ יְבִ יאּון אֶ ל-מֹׁשֶ ה, וְכָל-הַּדָבָרהַּקָ טֹןיִׁשְּפּוטּו הֵ ם.

36 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 37 התנסות TUVAL – THE CENTER FOR ORGANIZATIONAL EFFECTIVENESS EXPERIENCE

Tuval - The Center for Organizational Effectiveness was founded in 1996 in order העברה ויישום to provide methods and learning frameworks to organizations, and contribute to שיקוף ?NOW WHAT improving work processes and results. The Center conducts teambuilding and WHAT? מה המסקנות הצוותיות, מה התרחש בתרגיל? leadership development workshops as well as intervention processes that include הניהוליות וארגוניות? assessments, trainings, individual and team mentoring, and ongoing assimilation processes. הכללה Coupled with traditional assessment and organizational consulting tools, the Center has also developed experiential and proactive tools, designed to obtain a clear picture SO WHAT? מה משמעות החוויה? of the organization and produce courses of action to enhance the organization’s effectiveness. The aims of our activities at Tuval are: Tuval’s facilitators and consultants have extensive experience in organizational development processes. They have diverse professional training in the social sciences, 1. Enabling the participants to get to know each other in a different way, and continued including business administration and psychology. development of their communication and shared learning.

At Tuval, we believe that a learning group and the environment it creates promote 2. Identifying personal strengths and weaknesses associated with leadership and behaviors and new ways of looking at joint work and problem solving, thereby offering doing exercises pertaining to a personal goal, while receiving and offering feedback. opportunities for movement and growth. The workshops make use of experiential exercises in order to help people internalize new concepts and share their perspectives 3. Boosting the participants’ leadership abilities, while underscoring their impact on with others. The exercises simulate real-life situations that everyone is involved in, processes, objectives, and people. and constitute a catalyst for increased motivation and participation. Consequently, 4. Providing a positive shared experience as part of an individual and group learning people are prepared to laugh, get excited, play, and explore new ways of interacting. and empowerment process. The latter all create a sense of efficacy and gratification. The activities held at the site, which is situated on a breathtaking cliff, include doing People learn from experience. A ‘learning organization’ should utilize its accumulated a sequence of exercises and coping with tasks and challenges. As individuals and as experiences in order to create organizational knowledge and establish its relative members of a team, participants learn what their personal and collective skills are. advantage. That learning is articulated in four stages that make up the ‘circle of Against the backdrop of that shared experience, Tuval’s staff facilitate a process that experiential learning’ which are: action, processing the experience, generalization, leads to empowerment and improving skills in the individual’s and the team’s work. and drawing lessons. The emphasis during the workshop is on ‘here and now,’ and the implications arising from each activity are analyzed and examined. The joint discussion is an important learning process that can later be implemented in daily life.

All the activities are offered as ‘a challenge by choice’ and the responsibility for choosing the degree of participation and challenge is left to each person – both physically and emotionally.

Safety is first on our list of priorities, and the activities are suitable for every person in good health, even if they are not particularly fit.

38 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 39 KIBBUTZ GINOSAR

Kibbutz Ginosar is situated on the western banks of the Sea of Galilee. A ‘stockade HAPPY FOURTH OF JULY - U.S. INDEPENDENCE DAY! and tower’ settlement, it was founded in 1937 by a group of HaNoar HaOved youth movement members. A few years later, the kibbutz took in a group of young new immigrants from Germany. On the eve of the establishment of the State of Israel, the SATURDAY, JULY 4, 2015 kibbutz served as a base for Palmach and Hagana operations.

560 people live on the kibbutz, of whom 300 are members. LOCATION: NOF GINOSAR HOTEL

Ginosar’s branches of agriculture include: dairy farming, fishing, around 1,000 acres of field crops, banana orchards, a citrus grove, and subtropical fruits – avocado, FOCUS OF THE DAY: LEARNING mango and lychee. ESSENTIAL QUESTIONS FOR THE DAY: The kibbutz is also engaged in tourism. It runs the Nof Ginosar Hotel, the Ginosar Inn, 1. What do we need to learn in order to lead? and the Beit Alon museum – a site that commemorates Yigal Alon, who was one of the founders of the kibbutz. 2. What is the relationship between learning and leadership? The changes in the kibbutz movement also left their print on Ginosar, which has 3. What can we teach each other? undergone some significant changes in its lifestyle. The kibbutz was privatized, meaning that its members receive salaries for the work they do and pay for all the services they receive, including education, health, food, laundry, etc. ITINERARY: 10:00 AM Leadership in Action - coordinators time The members also pay taxes to the community to continue maintaining communal institutions and support the elderly and the infirm. 11:00 AM Speaker -MK Eitan Broshi - CEO of the Kibbutz Movement Education: there is an elementary school on the kibbutz, named . It also houses an 1:00 PM Lunch educational center called HaMa’arbel which is run by the HaNoar HaOved VeHalomed 2:00 PM Free time and Shabbat rest youth movement, whose members also come from neighboring kibbutzim. 4:30 PM Coffee break 5:00 PM Leadership in Action - coordinators time 6:00 PM Hevruta 7:00 PM Dinner 8:30 PM Havdala 9:00 PM Travel to T.A.

40 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 41 My heart tells me that many questions are waiting for answers, that doubts are seeking an explanation, and my answer is: LEARNING - I do not know Each time you put aside a book to spin the thread of your own thoughts, it means that the book has served its purpose. Whenever you skim over the pages, seeking rules Leaders learn. and ready-made prescriptions, irked by their scarcity – you should know that if you do find advice and instructions in a book, it has occurred not only unintentionally, but They study more than others do. They read more than others do. The Torah even against the writer’s explicit will… says that a king must write his own Sefer Torah which “must always be with ‘I do not know’ – in science, is an emerging nebula, the revelation of new thoughts, him, and he shall read from it all the days of his life” (Deut. 17: 19). Joshua, which are getting closer to the truth. ‘I do not know’ – is an agonizing nothingness to Moses’s successor, is commanded: “Keep this Book of the Law always on your a mind untrained in scientific thinking. lips; meditate on it day and night” (Josh. 1: 8). I want to learn how to understand and love that marvelous ‘I do not know’ – of the Without constant study, leadership lacks direction and depth. contemporary science pertaining to the child, which is exuberant and replete with dazzling surprises. I want people to understand that no book and no physician can This is so even in secular leadership. William Gladstone had a library of replace one’s own perceptive thought, one’s own attentive observation… more than 30,000 books. He read more than 20,000 of them. Gladstone and - Janusz Korczak Benjamin Disraeli were both prolific writers. Winston Churchill wrote some 50 books and won the Nobel Prize for Literature.

Visit David Ben-Gurion’s house in Tel Aviv and you will see that it is essentially a Hillel used to earn a trepik a day, half of which he gave to the guard at the house of library with 20,000 books. Study makes the difference between the statesman study and half he used to support himself and his family. One day he earned nothing and the politician, between the transformative leader and the manager. and the guard would not let him in. He climbed up and sat on the skylight so that he * * * could hear the words of the living God from Shemayah and Avtalyon. It happened that ESSENTIAL QUESTIONS: it was a Friday in the winter and the snow from the sky fell upon him. At the break of dawn, Shemaya said to Avtalyon: “My brother. Usually it is light but today it is dark. 1. What do we need to learn in order to lead? Perhaps the day is cloudy.” They looked up and saw the shape of a man against the 2. What is the relationship between learning and leadership? window, and they found three cubits of snow upon him. They took off the snow, washed 3. What can we teach each other? him, anointed him and put him by the fire. They said: “He is worthy for shabbat to be profaned for his sake.” (Yoma 35b) "LEADERSHIP IS NOT GIVING ORDERS, BUT RATHER SITTING YOURSELF DOWN ON REALITY'S CHAIR Rabbi Yohanan said: Who is the scholar that is appointed a leader of the community? He, who when asked a matter of religious law in any place, can answer it, even in the AND ASKING THE TOUGHEST QUESTIONS." Kallah Tractate, which people are unfamiliar with. () (Shabbat 114 71)

42 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 43 “When I started doing what I was doing, it was a sporadic matter…a one-time event. I never thought that I would deal every day with 120 questions on the phone and have TAKAM – THE UNITED KIBBUTZ MOVEMENT thirty or forty meetings. When I started doing it, I gave no thought to it, and certainly didn’t aspire to it…The motive was helping others. When an additional request was arrived, I handled the additional request, and then another one arrived…I used to sit The kibbutz movement is a generic name that was coined in the pre-State period and 18 hours a day and study. I didn’t decide one day that I would sacrifice those 18 hours remained in use after Israel’s establishment as well. It refers to the various settlements in order to help others. I don’t know what would have had happened had I faced such that adopted the principles of a communal lifestyle. It consisted of three large groups a test. I don’t know if I would have said, listen, I’m giving up ten hours of study all at of kibbutzim, each representing around 40,000 people (Hakibbutz Hameuchad, Ihud once, leaving everything, and going to help people. I’m not sure. Ultimately, it turned Hakibbutzim VeHakvutzot and Hakibbutz Ha’artzi) and one smaller group of religious out that I sacrificed things that perhaps could have been different.” kibbutzim. The first two merged in 1980, forming the TAKAM (The United Kibbutz Movement), which in turn merged with the HaTzair movement’s Hakibbutz - Rabbi Elimelech Firer Ha’artzi in 1999, forming what was called The Kibbutz Movement.

Hakibbutz Hameuchad split in 1951 over ideological differences between its members who supported the party and those who supported the party. Chronicles 2, 1, 7-13 The Mapai supporters, who were a minority in Hakibbutz Hameuchad, left the 7 In that night did God appear unto Solomon, and said unto him: ‘Ask what I shall give movement and founded Ihud Hakibbutzim. They merged a short time later with a body thee.’ 8 And Solomon said unto God: ‘Thou hast shown great kindness unto David my called Hever Hakvutzot, forming what was called Ihud Hakibbutzim VeHaKvutzot. father, and hast made me king in his stead. 9 Now, O LORD God, let Thy promise unto A split in Mapam in 1954 led to the establishment of Ahdut HaAvoda-Poalei Zion, David my father be established; for Thou hast made me king over a people like the which drew most of its strength and resources from Hakibbutz Hameuchad. A merger dust of the earth in multitude. 10 Give me now wisdom and knowledge, that I may go between Mapai, Ahdut HaAvoda-Poalei Zion and in 1968 led to the establishment out and come in before this people; for who can judge this Thy people, that is so great?’ of the Labor Party. Over the years, the ideological differences between the various {S} 11 And God said to Solomon: ‘Because this was in thy heart, and thou hast not groups comprising the Labor Party diminished, as did the rationale for the continued asked riches, wealth, or honour, nor the life of them that hate thee, neither yet hast existence of two kibbutz movements that shared political views and economic asked long life, but hast asked wisdom and knowledge for thyself, that thou mayest interests. The historical differences in their approach to the structure of the economy judge My people, over whom I have made thee king; 12 wisdom and knowledge is and employment had blurred, and they collaborated in a number of areas. In 1960, granted unto thee, and I will give thee riches, and wealth, and honour, such as none of Hakibbutz Hameuchad and Ihud Hakibbutzim VeHaKvutzot reunited, forming the the kings have had that have been before thee, neither shall there any after thee have United Kibbutz Movement (TAKAM). the like.’ 13 So Solomon came [from his journey] to the high place that was at Gibeon, from before the tent of meeting, unto Jerusalem; and he reigned over Israel. {P} The new joint movement consisted of 154 communal settlements: 84 kibbutzim and 6 collective moshavim from Ihud Hakibbutzim VeHakvutzot, and 64 kibbutzim from Hakibbutz Hameuchad. Their combined population numbered 73,340, of whom 40,000 זּבַּלַיְלָ ה הַ הּוא,נִרְ אה אֱֹלהִ ים לִׁשְ ֹלמֹה; וַ רּיֹאמֶ לֹו, ׁשְ אל מָ האֶּתֶן-לָ ְך. חוַּיֹאמֶ ר ׁשְ ֹלמֹה, לֵאֹלהִ ים,אּתָ ה עָׂשִיתָ עִם-ּדָ וִ יד ,were members or candidates – and the rest, soldiers, youth, members on leave אבִי, חֶסֶ ד ּגָ דֹול; וְהִמְלַכְּתַ נִ י, ּתַחְּתָ יו. טעַּתָה, היְהוָ אֱֹלהִ ים--יֵאמֵ ן ּדְבָרְ ָך,עִ ם ּדָ וִ ידאבִ י:ּכִ יאּתָ ה, הִמְלַכְּתַ נִ י, עַל-עַ ם, parents of members and temporary residents. The movement’s farms supplied 40% of רַ ב ּכַ עֲ פַ ר הָ א רֶ ץ . יעַּתָה,חָכְמָה ּומַּדָ ע ּתֶן-לִ י,וְאֵצְ אה לִפְ נֵ יהָעָם-הַ ּזֶ ה, וְאבֹוָ ה: יּכִי-מִ יִׁשְ ּפֹט,אֶת-עַּמְ ָךהַ ּזֶ ההַּגָ דֹול. all agricultural produce in Israel, in addition to owning 206 industrial plants. Although }ס{ יאוַּיֹאמֶר אֱֹלהִ יםלִׁשְ ֹלמֹה יַעַ ןאֲׁשֶ רהָ היְתָ זֹאתעִם-לְבָבֶ ָך, וְֹלא-ׁשָ אלְּתָ עֹׁשֶ רנְכָסִ ים וְכָ בֹוד תוְאֵ נֶפֶ ׁשׂשֹנְאֶ יָך, the TAKAM has an ideological and organizational affiliation with the Labor Party, the וְגַם-יָמִיםרַּבִ ים, ֹלא ׁשָ ;אלְּתָ וַּתִׁשְ אל-לְ ָך,חָכְמָ הּומַּדָ ע, ראֲׁשֶ ּתִׁשְ ּפֹוטאֶת-עַּמִ י,אֲׁשֶ רהִמְלַכְּתִ יָך עָלָ יו. יב הַ חָ כְ מָ ה decision whether to join the party was a matter of personal choice that the kibbutz וְהַּמַּדָע,נָתּון לָ ְך;וְ עֹׁשֶ ר ּונְכָסִ יםוְכָ בֹוד, ראֶּתֶן-לְָך--אֲׁשֶ ֹלא-הָ יָ ה כֵ ןלַּמְלָכִ יםאֲׁשֶ רלְפָ נֶ יָך, וְאחֲרֶ יָך ֹלא יִהְ יֶה-ּכֵ ן. יג .members made וַּיָבֹאׁשְֹלמֹה לַּבָמָה אֲׁשֶ ר-ּבְגִבְ עֹון, יְרּוׁשָ לִַם, מִּלִפְ נֵ י, אֹהֶל מֹועֵ ד; וַּיִמְֹלְך, עַ ל-יִׂשְ רָאֵ ל. }פ{

The TAKAM ran an education system that consisted of elementary and secondary schools, most of them regional and some jointly run with nearby Kibbutz Ha’artzi

44 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 45 kibbutzim and moshavim. Most of the kibbutzim also had their own preschools and The activities of the National Objectives Division in Israeli society are carried out kindergartens. The movement also ran or supported a variety of cultural programs, through the following bodies: publishing houses that published books, magazines and journals, archives and research institutes, education and therapy centers, teachers colleges, museums, 1. Ma’agal Hakvutzot movement and commemoration sites. The TAKAM also continued to bear the educational 2. HaNoar HaOved VeHalomed youth movement responsibility, and to some degree the budgetary responsibility as well, for youth movements in Israel and overseas: HaNoar HaOved VeHalomed, the Scouts, 3. Hamahanot HaOlim youth movement Hamahanot HaOlim, Habonim-Dror, HaNoar HaZioni, and . It also maintained ties with the Movement for Reform and Progressive Judaism. The TAKAM 4. Hashomer Hatzair youth movement managed a number of corporations that provided a variety of financial, economic and 5. Educational and mission-oriented kibbutzim – Na’aran, Pelech, , Eshbal, social services to kibbutzim. Hannaton Most of the movement’s activities were carried out by its elected institutions: the 6. Urban kibbutzim – Tamuz, Migvan, Beit Yisrael, Midgal HaEmek national convention, at which all the kibbutzim were represented based on size, the council, and the central committee. Daily matters were managed by the secretariat, 7. 500 boys and girls doing a year of pre-army service whose members were elected for fixed terms of office. The secretariat consisted of committees that dealt with the gamut of economic and social affairs, and there were a 8. First Home in Israel number of economic corporations that supplied services to the kibbutzim. 9. Youth movements overseas in Russia, Argentina, North America, and other The initial contacts leading to a merger between the TAKAM and Hakibbutz Ha’artzi locations began in 1999. The formal union between the two movements and the establishment of The Kibbutz Movement were declared on October 18, 2000. The latter led to the 10. National objectives that rely on kibbutz members, urban communes, youth gradual merger of their respective departments, divisions and corporations. movements and citizens working together with the third sector.

The TAKAM is comprised of a number of divisions and departments. One of the more interesting ones is the National Objectives Division.

A FEW WORDS ABOUT THE NATIONAL OBJECTIVES DIVISION:

The National Objectives Division is a division of The Kibbutz Movement. The division is engaged in activities of a settlement, educational and social nature in Israel. Its activities have included: organizing volunteers to do reserve duty along Israel’s Security Fence; assisting Viki Knafo in her march to Jerusalem; assisting the ‘occupants’ of Bread Square (tent city protesters); sending girls and boys to do a year of pre-army service in residential care facilities, youth villages, absorption centers and Zionist youth movements; helping to harvest olives in Palestinian villages and, on the other hand, helping to build a security fence on the Gilboa; assisting the African Hebrew Israelites to receive permanent resident status in Israel; helping to establish kibbutzim in the Galilee, Negev, Jordan Valley and .

46 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 47 EITAN BROSHI

Broshi was born on Kibbutz Gesher and is a member of Kibbutz צום י”ז בתמוז Gvat. His father, Yitzhak, was the first commander of Battalion 12 (Barak) during the War of Independence. After enlisting in the IDF, Broshi chose to serve in the Golani Division. He passed its different tests, was accepted to the Golani reconnaissance unit, SUNDAY, JULY 5, 2015 and then attended an officers training course. Following the course, he returned to the reconnaissance unit where he served LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV as a team commander and deputy commander of the entire unit. He was later promoted to company commander and fought in the Yom Kippur War, after which he served as the commander of Company G in Battalion FOCUS OF THE DAY: VISION 12 and fought in the War of Attrition in the Syrian enclave. He was discharged from the army with the rank of Lieutenant-Colonel. ESSENTIAL QUESTIONS FOR THE DAY: Over the years Broshi has filled various positions in the kibbutz movement, including 1. How do we create a vision and how can it help us shape the Secretary of Kibbutz Gvat (1985-1987), the Chairman of the Jezreel Valley Economic our future? Company and the head of the Jezreel Valley Regional Council (1999-2006). In 2006- 2. How do we effectively communicate our vision to others? 2007, he was the Director General of the Ministry of Science, Culture and Sport. 3. In what ways can we put vision into action? Following that position and until 2012, he was an adviser on settlement, infrastructure 4. How do we ensure our actions and choices remain and regional development affairs to the then Minister of Defense, Ehud Barak. On aligned to our vision? February 5, 2013, he was elected Secretary General of the Kibbutz Movement – the second person to fill this position following the merger of the different kibbutz movements. ITINERARY: Broshi ran in the Labor Party’s primaries before the elections to the 20th Knesset, 9:30 AM Leadership in Action - coordinators time and was slated in the 18th spot on the Zionist Camp list as the kibbutz movement 11:00 AM Speaker-Liat Cohen Raviv representative. (CEO of Diller Teen Fellowship) 1:00PM Lunch Broshi is married to Raya and is the father of five children. He is a graduate of the IDF’s Command and Staff College, and also has a B.A. in Social Sciences and the 2:30 PM Workshop- Vision, Mission, Goals Humanities from Tel Aviv University. 4:30 PM Coordinator planning time #1 6:30 PM Sikkum Yom 7:30 PM Free evening (dinner on your own)

48 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 49 Jewish tradition knew that and stated it in explicit terms: ‘Since that time, no prophet has arisen in Israel like Moses.’ So I say: Moses is a prophet. And not like the other VISION prophets, whose concrete reality in its true form was revealed among our people only in the days of the Kings, but rather – as Moses was called in later generations – ‘the lord of the prophets,’ namely, the archetype of the Israeli prophecy in more pure and Leadership is about the future. It is vision-driven. higher sense…

Before Moses can lead he has to experience a vision at the burning bush. And, without hesitation, the prophet leaves the camp and climbs to the top of the There he is told his task: to lead the people from slavery to freedom. He has mount to be alone, to complete and enhance the doctrine of justice. But just a few a destination: the land flowing with milk and honey. He is given a double days after he disappears from his people, the Egyptian idol bursts forth from his hiding challenge: to persuade the Egyptians to let the Israelites go and to persuade place and, in the blink of an eye, destroys all the ‘towers of the spirit’ that the prophet the Israelites to take the risk of going. The latter turns out to be more difficult built out of his faith in the power of the ideal. ‘The voice of God’ was obscured by the than the former. ‘noise of the people’ and the priest, whom the prophet trusted, as his ‘mouthpiece’ before Pharaoh and before the people – that priest himself is drawn by the masses Along the way, Moses performs signs and wonders. and makes them the ‘god’ they want – ‘and he built an altar before it’…he considered Yet his greatest leadership act occurs in the last month of his life. He gathers it a need of the hour, and the priest is of a course a man of the hour… the people together on the bank of the Jordan and delivers the speeches that And the prophet’s troubles have no boundary. All of the great work he accomplished, all constitute the book of Deuteronomy. There he rises to the greatest heights of of the great purpose he saw in the vision for his people, all of his hope that gladdened prophecy, his eyes turned to the furthest horizon of the future. He tells the his soul while taking the difficult path – everything vanished. And he was overcome people of the challenges they will face in the Promised Land. He gives them with despair and his strength was exhausted. The ‘Tables of the Covenant’ fell out of laws. He sets forth his vision of the good society. his hands and broke, and his faith in himself and in his mission was shaken. He now He institutes principles, such as the septennial national assembly at which realized just how hard it was to create a ‘chosen people’ out of such foul material. the Torah is to be recited, that will periodically recall Israel to its mission. And, then, he begins contemplating the idea of leaving this ‘stiff-necked people’ and handing over ‘its tablets’ to the small number of believers in his covenant that are still Before you can lead, you must have a vision of the future and be able to left, so they can safeguard his doctrine and enlist a few of the good souls among the communicate it to others. people, so they can become ‘a great nation’ – and he will go back to the desert from which he came. * * * ESSENTIAL QUESTIONS: But the prophet is not a priest, who easily submits to life and changes the dispositions of his heart according to it. The initial impression virtually passes – and the 1. What do we need to learn in order to lead? prophet returns to his purpose and decides to go forward, come what may. He now 2. What is the relationship between learning and leadership? acknowledges the nature of the difficult work that awaits him in the future. His heart 3. What can we teach each other? no longer has faith in a ‘sudden revolution’ and he knows that by using ‘signs and wonders’ and ‘visions of god’ you can generate enthusiasm for the time being, but not create a new heart, uproot and instill feelings and inclinations in a complete and sustainable manner…so he arms himself with all the power of his patience, to bear the "A LEADER LEADS BY EXAMPLE, nuisance and burden of this multitude and slowly educate them until they are ready for their mission. And that’s how the first period passes. The prophet is a teacher and NOT BY FORCE." (Sun Tzu) educator, patient and forgiving, while secretly being comforted by the hope that it will not be long before their education will bear fruit, and that he himself will witness his people finally achieving their purpose in their inherited land…

50 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 51 And, thus, the prophet sits in the desert, burying his generation and educating a new “People think I fantasize. I don’t fantasize at all. And if I do, I have a license to fantasize, generation. A year and yet another year will pass, and he will not be weary and will because everything that was fantasized became a reality. People who don’t have not get tired of repeating the laws of justice to the younger generation growing before fantasies don’t do fantastic things.” him, whom he has to lead in the land of their future, and remind and remind them – Shimon Peres once again of their glorious past, where those laws were created. The past and the future fill the soul of the prophet and complement one another. In the present he only sees a ‘wasteland’ surrounding him, because life is far from his heart’s desire. That is why his eyes are fixed on what is ahead of and behind him: he lives in the world of the “Effective leaders are self-driven by the vision they ‘feel in their bones,’ which equips future which envisions, and seeks strength from the deeds of the past, on which this them with the perseverance and enthusiasm to motivate others by means of it… world was founded…” When talking about a vision, the intention is not to abstract concepts. The intention - Ahad Ha’am, “Moses," in At the Crossroads is to a clear picture, a clear future picture of the organization at its best…Leadership is articulated, first and foremost, in drawing that picture and translating it into the ‘sensory system’ in a live mode. The other thing that goes along with the picture, without which it remains just a dream, is the ability of those leaders to translate it into “In a quickly changing environment, you must have a vision so you can identify the an organizational reality, into organizational processes, into timetables, into actual truly important opportunities. A long-term vision provides the frame of reference that ideas, into milestones, and all that while instilling faith that it is possible.” will enable you to identify what is a true opportunity, and what is not. Otherwise, the - Micha Popper, 1994 leader takes the risk of fixating on the interferences existing in the environment in the short term, and of being trapped in unproductive cycles of endlessly putting out fires concerning problems that can crop up at any moment. Only when you have a long- term vision, will you be able to adequately adapt yourselves to short-term changes “If you’re unable to imagine the new reality, it doesn’t exist. If you can imagine it, it has and identify the unanticipated opportunities created by the stormy environment the feasibility of existing.” surrounding you.” - Adele Lynn, 2002 - Dov Frohman, 2009

I have a dream that one day this nation will rise up and live out the true meaning of “Imagine a rubber band, stretched between your vision and current reality. When its creed: “We hold these truths to be self-evident, that all men are created equal”. stretched, the rubber band creates tension, representing the tension between vision I have a dream that one day on the red hills of Georgia, the sons of former slaves and current reality. What does tension seek? Resolution or release. There are only and the sons of former slave owners will be able to sit down together at the table of two possible ways for the tension to resolve itself: pull reality toward the vision or pull brotherhood… With this faith, we will be able to work together, to pray together, to the vision toward reality. Which occurs will depend on whether we hold steady to the struggle together, to go to jail together, to stand up for freedom together, knowing vision.” that we will be free one day. - Peter Senge, 1988 - Martin Luther King

52 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 53 DILLER TEEN FELLOWS LIAT COHEN-RAVIV

Diller Teen Fellows is an immersive leadership program inviting a select group of Liat Cohen Raviv is the Senior Director of the International Jewish 10th and 11th graders from the U.S., , South Africa and Israel to step Diller Teen Fellows Program. up, lead their communities, and repair the world. Liat has served on the Diller Teen Fellows staff since the Each year, 440 teens – from 11 North American/South African and 11 Israeli program’s inception and developed its unique educational communities– spend 15 months engrossed in the Diller Teen Fellows program. Our model. Liat served as the Co-Director of the program from training features a commitment to hands-on tikkun olam, building a connection to the 2008- 2013 and as the Upper Galilee Diller Coordinator and Jewish people and Israel, and deepening Jewish identity. lay leader from 1998 to 2008.

The depth of the program, the North American, South African and Israeli engagement, Liat has a rich background in education. She served as the together with a focus on experiential learning, creates an enduring impact on Director of the Golan Heights Regional Council Informal participants and their families, building leaders with the power to change the world. Education Department, during which she was awarded both a National Excellence Award by the Ministry of Education, and a Personal County Excellence Award for Participants explore and expand their understanding of who they are, who they want leading the department. She was also the City Youth Department Director in the to be, and how they want to make a mark on the world. We do this through monthly Community Centers of and the Children & Youth Department Director in the workshops, Shabbatonim (weekend retreats), a ten-day visit by the Israeli teens to North Metulla Community Center where she was awarded the County Excellence Award. America/South Africa and a summer experience that brings us all together in Israel. As a lay leader, Liat is a member of the board of directors of the Canada Center, the Since our inception, over two-thousand North American, South African and Israeli national center for winter sports in Israel, where she represents JAFI. In addition, Liat teens have participated in and completed the Diller Teen Fellows program. Today is a member of the board of “Our Story,” a center dedicated to telling the story of the alumni comprise an international network of doers and leaders actively engaged in immigration to Israel of the Jewish community in North Africa during the 1950’s. their communities to create a vibrant Jewish future. Liat co-founded the Youth Department Directors’ Committee in Israel and helped We explore the concept of Jewish Peoplehood—the idea of a collective Jewish initiate the “Youth Department Administration Bill” legislation in the Regional experience, flourishing now and in the future— through multiple lenses. It is a topic Municipalities, which was approved in 2011. of particular focus during the North American/South African Seminar and the Israel Summer Seminar, including the Diller Teen Fellows International Congress. Liat holds an MA in Public Policy from Tel Aviv University and a BA in Educational Systems Development from the University of Haifa/Tel-Hai College. Liat served four Diller Teen Fellows welcomes teens from 11 community partnerships, each including a and a half years as a commander and instructor at the IDF officer’s training school. North American/South African and Israeli community. Despite the distances separating She is married to Meir, and the mother of two lovely girls: Doron and Tomer.ncouraged them, participants share a common history as well as hopes, concerns, passions, and to develop an appreciation for the spectrum of Jewish expression. commitments. We work closely to ensure participants are collaborating, learning, and growing. At the same time, they build friendships destined to last a lifetime.

Diller Teen Fellows embraces pluralism in the broadest sense. Participants reflect the diversity of the Jewish communities in which they live. Throughout the program, participants are introduced to a wide range of different Jewish practices, beliefs, values, and perspectives and are encouraged to develop an appreciation for the spectrum of Jewish expression.

54 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 55 MONDAY, JULY 6, 2015

LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV; NEOT KEDUMIM

FOCUS OF THE DAY: PROCESS

ESSENTIAL QUESTIONS FOR THE DAY: 1. How can we create transformative experiences? 2. How can we lead our students to their best selves? 3. How can we create an impactful process towards our goals?

ITINERARY: 9:00 AM Leadership in Action - coordinators time 10:00 AM Speaker- Michal Barkay 12:00 AM Coordinator planning time #2 1:30 PM Lunch 2:45 PM Travel to Neot Kdumim 4:00 PM Biblical leadership - Neot Kedumim 7:00 PM Dinner at Neot Kdumim and Sikkum Yom 8:30 PM Travel to T.A.

56 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 57 Constantine P. Cavafy / Ithaca

PROCESS When you set out for Ithaka ask that your way be long, full of adventure, full of instruction. The Laistrygonians and the Cyclops, Leadership involves a sense of timing and pace. angry Poseidon - do not fear them: When Moses asks God to choose his successor, he says: “May the Lord, the such as these you will never find God who gives breath to all living things, appoint someone over this community as long as your thought is lofty, as long as a rare to go out before them and come in before them, who will lead them out and emotion touch your spirit and your body. bring them in” (Num. 27: 16-17). The Laistrygonians and the Cyclops, angry Poseidon - you will not meet them Why the apparent repetition? Moses is saying two things about leadership. A unless you carry them in your soul, leader must lead from the front: he or she must “go out before them.” But a unless your soul raise them up before you. leader must not be so far out in front that, when he turns around, he finds no one following. He must “lead them out,” meaning, he must carry people with Ask that your way be long. him. He must go at a pace that people can bear. At many a Summer dawn to enter with what gratitude, what joy - One of Moses’s deepest frustrations – we sense it throughout the biblical ports seen for the first time; narrative – is the sheer time it takes for people to change. In the end, it would to stop at Phoenician trading centres, take a new generation and a new leader to lead the people across the Jordan and to buy good merchandise, and into the promised land. Hence the rabbis’ great saying: “It is not for you to mother of pearl and coral, amber and ebony, complete the task but neither are you free to desist from it.” and sensuous perfumes of every kind, sensuous perfumes as lavishly as you can; Leadership involves a delicate balance between impatience and patience. Go to visit many Egyptian cities, too fast and people resist and rebel. Go too slow and they become complacent. to gather stores of knowledge from the learned. Transformation takes time, often more than a single generation. Have Ithaka always in your mind. * * * Your arrival there is what you are destined for. ESSENTIAL QUESTIONS: But don’t in the least hurry the journey. Better it last for years, 1. How can we create transformative experiences? so that when you reach the island you are old, 2. How can we lead our students to their best selves? rich with all you have gained on the way, 3. How can we create an impactful process towards our goals? not expecting Ithaka to give you wealth. Ithaka gave you a splendid journey. Without her you would not have set out. She hasn’t anything else to give you. "NEVER FEAR GOING WITH THE FLOW, And if you find her poor, Ithaka hasn’t deceived you. AND NEVER FEAR TAKING THE FLOW WITH YOU." (Winston Churchill) So wise you have become, of such experience, that already you’ll have understood what these Ithakas mean.

58 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 59 Binyamin Ze’ev THE GIRLS WANT WOMEN’S EMPOWERMENT AND WOMEN’S Lyrics: Yaakov Rotblit, Music: Yair Rosenblum LEADERSHIP, AND MICHAL BARKAI HELPS THEM ATTAIN IT! Rinse the dirt off your eyes, Binyamin Ze’ev Rinse the dirt off your eyes, put your hand on your heart And tell me, is this what you saw? Is this what you envisioned? Is this what you wanted? (Noa Amiel Lavi, Ynet, December 3, 2014) I take a hundred shekel bill, look at the picture I look at you closely, the visionary of the State Here’s proof that idealism is not dead: it’s called Michal Barkai and, in an attempt to Such a dear Jew with a beard that reaches his chest rectify some of society’s ills, such as favoritism, bias and discrimination, she decided to Such a thin Jew – where does he have the strength to be a visionary? establish a pre-army training program for girls. Three weeks before the first group started the Alma pre-army training program (“mechina”), Michal Barkai was in seventh heaven. Following a prolonged efforts, which included running around the country and chasing investors and donors, she was seeing “At a meeting between the President of the United States and the Prime Minister of her dream come true: a pre-army training program for girls – the first of its kind, which Israel 25 years ago, Lyndon Johnson asked Levi Eshkol: Mr. Prime Minister, what kind would last for six months. Everything was ready: 18 enthusiastic trainees, a budget and of State of Israel do you want? Today, 46 years after the establishment of the State, 26 also a venue – in the city of Ofakim. Barkai looked forward to this morning with great years after the Six Day War, perhaps the time has come to answer that question. What excitement. She went to the site that had been allotted to the program: she positioned kind of State of Israel do we want? herself on top of a small hill, and watched as the trailers, the girls’ future homes, crossed – , August 1993 the road and were placed on the ground. What she had dreamt about for two years was given actual validation. Six months later, everything already looked different.

Barkai: “There are people who always make us think that when women are together without men, either they pull each other’s hair or they straighten each other’s hair. It’s always a catastrophe.” “I received a phone call,” she recalls, “telling me that the building permits we had obtained were not valid. The contractor had skipped town. I was there all on my own, and began to realize that if I went ahead and installed the trailers on the ground, it would be a planning and building violation.” Confused and disappointed, she asked that the trailers be taken away from there. “Just like I saw the trailers arrive, I also saw them leave,” she recounts sadly.

Barkai found herself on the floor, holding her head in her hands and saying to herself: “Everyone was right, and you were wrong.” She spent three nights beating herself up, knowing that she had disappointed the trainees, the investors and, most of all, herself. “I prayed for a miracle,” she says, and apparently someone heard her. “I got a call from a woman whom I’ll admire forever – Yael Rakov, the chair of the Ofakim Development Foundation, who bought a villa for us in Ofakim so this could happen. On August 25, 2013, at seven in the evening, we received the keys to the villa. On August 27, at seven in the morning, we started the first group.”

Today, 18 months later, the program’s second group is underway. The Alma pre-army training program, which initially defined itself as secular, has begun receiving girls from

60 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 61 all backgrounds, including religious ones. Its goal is to promote women’s leadership and give young women from the economic-social periphery a chance. “The beginning was not easy,” Barkai tells us. “There were also problems with the second group because we opened it in the middle of Operation Protective Edge. Out of the 27 trainees, we were left with 20.” But with the 20 who remained she has a strong bond: they call her “Mici” and “Michali,” hug her and, most of all, look at her with admiration. Barkai (31) was born in Tel Aviv and dreamt about a career in the media. Before enlisting in the army, she attended the auditions at Galei Zahal (the army’s radio station). “I passed all the screenings and made it to the last stage. When I entered the room, they asked me: “Are you related to Razi?” [Razi Barkai is a well-known journalist in Israel]. When I said that I wasn’t related to him, it ended there.”

Michal Arame from : “I grew up in an oasis. My parents gave me everything I wanted. I was living in a dream and thought that all teens in Israel come from the same starting point. When I got here, I understood just how much that wasn’t true.”

During her army service, Michal attended a NCO course for women and was stationed as a NCO at Base 80 – a placement that changed her life. “When they told me where I was going to be a NCO, I cried for two months. There are people who always make us think that when women are together without men, either they pull each other’s hair or they straighten each other’s hair. It’s always a catastrophe. And I didn’t want to be there. clear understanding that it was my job – namely, to establish a similar pre-army training In retrospect, it was a very powerful experience. My soldiers were amazing, smart and program for girls.” talented girls, but most of them came from the periphery – a disadvantaged population with financial hardships and social challenges – and for the most part were given jobs Shortly thereafter, she left the kibbutz to pursue her dream. “Even when I moved to Ein that did not maximize their potential. They were unable to articulate their skills and were Gedi, everyone eulogized me, saying I would remain an old spinster. And when I undertook unable to leave the army with any connections that would help them advance in life. I saw to start the pre-army training program, it only got worse: I was 30 years old, a lawyer who a big gap between my friends in Tel Aviv and my soldiers, and it bothered me a lot. I said: had thrown away her degree, unemployed, and single. On the face of it, I was a failure. But this can’t be. Something in the system is not logical.” in my own mind, I had no doubts whatsoever in the path I was choosing.” Slowly but surely, she formed a group of women friends around her who clung to the dream of the pre-army After her release from the army, she studied law at the Hebrew University, graduated with training program and took upon themselves to help her. With the little money she had, honors, and clerked at a prestigious law firm. “I was sure that this was how I could change she paid her rent, and went around schools across the country in order to find girls for the world. But when I received my certification, I said – no way. This is not how to change the program. “We knocked on the doors of the schools and asked: ‘Can we come in and the world, or at least not for me.” She decided to leave the city, abandoned her profession, talk with your girls?’ In the majority of the cases, they said no, but some did agree. When and moved to Kibbutz , where she was appointed head of education. “Among other we met the girls, we didn’t talk to them about the army or the service, but rather about things, I was in charge of a residential care facility that took in teens from southern Israel. their dreams. When we saw someone who was clearly turned on by the idea, we told her: I saw there what I had seen in the army ten years earlier: amazing girls, who again are ‘You’re coming with us.’ That’s how we gathered together 22 trainees.” being assigned to jobs that don’t maximize their potential.” Only, this time, as opposed to what happened in the army, she managed to envisage the solution. “There was a pre- By February 2013, there was a dream and there were also girls who wanted to join, but army training program for boys at Ein Gedi – called The Salt of the Earth – which reached there was no money. Barkai decided to approach the Jewish Agency, where she was told out to a highly diverse group of teens. I began asking people” ‘Why not do the same thing that if she managed to raise money from a foreign investor, they would take her under for girls?’ The answer I always received was: ‘Forget it, the girls are less important. We their wing. “I went to the philanthropic organization called Lion of Judah, from whom I need to advance the boys first, who are going to be fighters.’ And that’s when I formed a received seed money. When I went back to the Jewish Agency, they gladly came on board.”

62 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 63 Shachar Lachman from Ilaniya: “Women’s empowerment and women leaders are important things that are lacking in Israel – in the leadership, in public affairs. The fact ABOUT NEOT KEDUMIM that there are only four women in the government is a disgrace. The change starts with us.” Neot Kedumim is a national biblical landscape reserve, located near the Ben Shemen The daily schedule at the pre-army training program is diverse. There are lectures by forest. Neot Kedumim is registered as a not-for-profit limited company, and the different people, ranging from military personnel to prominent women whom the girls property belongs to the Israel Land Authority. The reserve consists of about 625 acres look up to. Additionally, the trainees study Israeli geography and learn basic concepts of hilly land. The botanist and Land of Israel researcher, Nogah Hareuveni, was one of in economics. There are also yoga classes (“so we connect with our bodies and minds, the key people behind the initiative to establish the reserve. giggles Arame). But the main emphasis is on volunteer work, and the girls take an active part in the communal life in Ofakim. “I volunteer at the community garden in the city,” says The vision of starting such a reserve was articulated as early as the Second in 1925: Shani Shevro from Jerusalem. “Because there’s no movie theater in Ofakim, we showed “…If we can no longer hear the ringing words of the prophets, we can however see a film there once, made popcorn, and nearly all the kids in the city came to see it.” Other what they saw and smell what they smelled…So let us start a garden of plants found in trainees volunteer at schools, and each of them is assigned a particular student they are our ancient literature, and learn to write in it and to read there from the Book of Books in touch with and help him/her with homework. “My goal at the end of this program is to and the , using the letters and the colors that the Book of Books and the make that one child, whom I’m responsible for, wake up in the morning with a smile,” source of all psalms is written in…” (Source: “The Garden of the Prophets and Talmud says Arame. Sages” by Dr. Ephraim and Hannah Hareuveni, 1925).

Why was it important to you to come here?

Lachman: “I wanted to make a change. Apart from that, the army is also a place where not everything I want will happen, so the program is good preparation.”

Shani Shevro: “In Jerusalem, where I grew up, there’s always something to do – walk around, go out. It’s never boring. When I got to Ofakim, I discovered that there’s nothing here, but that’s the challenge. Other pre-army training programs are located in breathtaking landscapes, from which you have to drive an hour to volunteer. Whereas we wanted our volunteer work to be the core of our training program.”

64 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 65 In 1964, following talks between Nogah Hareuveni and David Ben Gurion, 375 acres were allotted to Neot Kedumim. The reserve’s founding conference was held at the “A BURNING PASSION” – THE LEGACY OF A LEADER President’s Residence in May 1965, and the construction of the reserve began in 1968. Some of the development works were carried out by a group of young volunteers from the United States. Nogah Hareuveni (January 21, 1924 – October 28, 2007) – the founder of the Neot Kedumim National The Neot Kedumim project was awarded the Speaker of the Knesset’s Prize in 5744 Park and an Israel Prize Laureate in 1994 for his (1984). In 5754 (1994), Hareuveni and the Neot Kedumim staff won the Israel Prize contribution to society and the state. for their special contribution to society and the state. In their decision, the judges wrote: “Neot Kedumim, the national Biblical Nature Reserve in Israel, is a unique Nogah Hareuveni was born in Jerusalem, the phenomenon which displays the nature and agriculture of the Land of Israel as they son of pioneers who came to the country during have been interlaced and interwoven within our heritage: in the Bible, the Mishnah, the Second Aliyah. His parents were among first the Talmud, the commentaries and Judaic traditions. It brings people living in Israel faculty members of the Botany Department at the and in the Diaspora closer to the land and to its flora, while creating a bridge between Hebrew University of Jerusalem, and also founded the Museum of Biblical Plants on the days of the Bible and the Mishnah and the present period.” Mount Scopus, which remained in existence until 1948. The Hareuvenis conceived the idea of starting a Hebrew botanical garden that would contain plants mentioned in The reserve seeks to recreate the vegetation, nature and agriculture of the Land the Bible, Mishna and Talmud, but that initiative never materialized. Their dream was of Israel as they were in Biblical times. Alongside the different varieties of typical however fulfilled by their son. The Hareuvenis’ interest in botany was not only as one of plants found at the reserve and a number of small pools, the reserve also features the natural sciences, but also derived from its connection with the – reconstructions of a wine press and an olive press as well as other ancient structures. in view of the fact that the connection between those who spoke it and the land, flora and fauna had for many years been severed. Neot Kedumim offers many diverse activities. Camps for children are held there every summer, and tours are available for schools, other organized groups, families and At the beginning of the 1940’s, Nogah enlisted in the Hagana, where he was engaged individuals. Family events, such as weddings and birthday parties, can also be held in ‘field education’ – namely, teaching soldiers about Land of Israel plants and their there. contribution to life in the field. After that, he was appointed commander of the Field Education Section in the IDF. The leadership center at Neot Kedumim offers experiential workshops in nature that highlight what the Biblical sources had to say about leadership and teambuilding, in Nogah studied Botany, Zoology, Natural Sciences, Bible, Talmud and Judaic Studies addition to other workshops in the field. Hundreds of groups from business, public, at the Hebrew University of Jerusalem. After completing his high school studies at educational and military organizations come to the leadership center every year. the Hebrew Gymnasium in Jerusalem, he was faced with the most important decision in his life: whether to pursue his scientific inclinations in nuclear physics, or choose a path that would enable him to continue the work that his parents had invested all their efforts in and establish a botanical garden. As Hareuveni put it: “The decision was made on the basis of a cool and level-headed consideration: the Jewish people will not have a shortage of physicists, but this undertaking, which at the time so few understood the necessity for, will not come into being unless I take it upon myself.” That decision, which he made at the age of 17, paved the way for Nogah’s future. In 1960, following his release from the IDF, he began promoting the establishment of the Neot Kedumim nature reserve. In 1965, 625 acres of land near the Ben Shemen forest were allocated to the reserve. Hareuveni and his staff set about planting a wide variety of Land of Israel plants at the reserve, which was officially opened to the public in 1984.

66 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 67 TUESDAY, JULY 7, 2015

LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV; TEL AVIV CINEMATHEQUE

FOCUS OF THE DAY: INFLUENCE

ESSENTIAL QUESTIONS FOR THE DAY: 1. How do different generations respond to different methods of influence? 2. How do educators influence students while allowing them to make their own choices? 3. What characteristics do influential leaders possess?

ITINERARY: 09:00 AM Speaker - Asaf Baner 10:30 AM Leadership in Action - coordinators time 11:30 AM Coordinator planning time #3 1:30 PM Lunch 3:00 PM Café Shutafut 5:00 PM Prep time 7:00 PM Closing evening - movie screening: Rock in the Red Zone

68 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 69 Children should be assured the freedom of developing their mental capacities, increasing their latent powers to the fullest, and be brought up with respect for the INFLUENCE goodness, beauty and for freedom…The public entrusted you with a young barbarian so you can shape his character and prepare him to be easily assimilated, and he’s waiting – the state and the future employer are waiting - making demands, waiting Leadership means believing in the people you lead. and watching. The state demands national patriotism, the church – ecclesiastical faith, the employer – honesty and decency, and together, mediocrity and submission. The The rabbis gave a remarkable interpretation of the passage in which Moses stronger one will be broken, the unassertive one will be trampled, and the capricious says about the Israelites, “They will not believe in me.” God said to Moses: one will on occasion be bribed, and the poor one will always find an obstacle before “They are believers the children of believers, but in the end you will not him. By who? – Absolutely no one – by life… believe.” They also said that the sign God gave Moses when his hand became leprous (Ex. 4:6) was a punishment for casting doubt on the Israelites. A - Janusz Korczak leader must have faith in the people he or she leads.

There is a profound principle at stake here. Judaism prefers the leadership of influence to the leadership of power. Kings had power. Prophets had influence The only rational way of educating is to be an example. but no power at all. Power lifts the leader above the people. - Albert Einstein

Influence lifts the people above their former selves.

Influence respects people; power controls people. Example is not the main thing in influencing others. It is the only thing. Judaism, which has the highest view of human dignity of any major religion, - Albert Schweitzer is therefore deeply skeptical about power and deeply serious about influence. Hence one of Judaism’s greatest insights into leadership: The highest form of leadership is teaching. Power begets followers. give a man a fish and you feed him for a day; teach a man to fish and you feed him for Teaching creates leaders. a lifetime * * * - Proverb (source unknown) ESSENTIAL QUESTIONS: 1. How do different generations respond to different methods of influence? 2. How do educators influence students while allowing them to make their “And for the house he made windows wide from within, and narrow from without” own choices? [1 Kings 6:4 – referring to Solomon and the Temple] 3. What characteristics do influential leaders possess?

Rabbi Avin Halevi said: A person who wants to make windows, makes them wide from within and narrow from without. Why? So they should draw in the light. But the windows of the Temple were wide from without and narrow from within. Why? "THE FUNCTION OF LEADERSHIP IS TO PRODUCE MORE LEADERS, So that the light would leave the Temple and illuminate the world.” (Yalkut Shimoni First Kings Remez 182) NOT MORE FOLLOWERS." (Ralph Nader)

70 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 71 “We have no gold mines, we have no oil and no diamonds. Israel is poor in natural resources. But it has amazing human potential.” SOCIAL JUSTICE – Yitzhak Rabin Social justice is a universal concept that refers to the conditions and rules that need to exist in order to arrange the relationships between people and between people “And Miriam, the prophetess, the sister of Aaron, took a tambourine in her hand; and and social institutions. The principles of social justice rely on morality and human all the women went out after her with tambourines and with dancing. And Miriam dignity, and are devoid of any partisanship or bias. According to certain viewpoints sang to them: Sing to the Lord, for He is highly exalted. He has hurled both horse and comprising the liberal tradition, the principles of social justice do not favor one person his rider into the sea” over another, and apply to all people equally. (Exodus 15: 20-21) The idea of social justice relates to various spheres and aspects of human collaboration. “And Miriam the prophetess, the sister of Aaron, took a tambourine in her hand, and First and foremost, it pertains to the distribution of a society’s resources and to all the women followed her with tambourines and dancing” – what the text says is, just issues associated with distributive justice. A number of philosophers have proposed like Moses who sang to the men, Miriam sang to the women. different rules for a just distribution of resources in society. The idea of social justice also relates procedural justice, which refers to the desired ways to conduct decision- (Mechilta 10) making processes. The idea behind procedural justice is that decisions which are “And Miriam sang to them – Moses sand to the men; he sang and they followed him; made according to a fair and unbiased process necessarily lead to a just result. Social and Miriam sang to the women.” justice can also incorporate elements of restorative justice, which seeks to correct (Rashi) injustices in society and address unjust situations.

“And she sang to them” - she not only sang to the women, for if that were true, the verse should have said lahen [the feminine form in the Hebrew]. Rather, [she also ASAF BANNER CEO, TEACH FIRST ISRAEL sang] to Moses and the children of Israel. (Rabbi Tzadok HaKohen of Lublin) Asaf Banner has spent the last 12 years working on social justice issues in Israel. He is a partner in establishing and managing A hundred different hearts beat under uniform shirts, and each one has a different various associations, including “The Good Neighbor,” which uses difficulty, a different task, a different worry and concern. A hundred children –a economies of scale to aid in food distribution throughout Israel. hundred beings who are human – and not ‘at some time’ in the future, and ‘not just Asaf was the C.E.O. and co-founder of the “Be’maagaley Zedek” yet,’ but rather…now….today. Not a small world but an entire universe, not trivial but association. Be’maagaley Zedek is known for establishing exalted, not innocent, because they are human – values, advantages, shortcomings, the “Tav Chevrati” - a seal of approval granted free of charge inclinations, aspirations. to restaurants and other businesses that respect the legally- mandated rights of their employees and are accessible to people with disabilities. This - Janusz Korczak project has become a worldwide program. Asaf is also a co-founder of Psifas Fund. Psifas Fund offers significant financial aid to help Israeli citizens in need take the first step towards improving their lives. ¨My father instilled the following sentence in me: ‘A person is not entitled to pass In 2009, Asaf was selected as the “Social Entrepreneur of the Year” by Ernst & Young. through the world without leaving a mark.’ The intention was not 'receiving a Nobel Asaf joined JDC-Israel in 2009 and is now the CEO of Teach First Israel, an Israeli Prize,' but rather simply doing something and not only roaming around the world and program modeled on the Teach for America initiative. making money." Asaf is a Jerusalem native, and he has a B.A. in Psychology and Business Administration, (Prof. Aaron Ciechanover, Nobel Prize Laureate in Chemistry) as well as an MBA from The Hebrew University in Jerusalem.

72 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 73 HOTAM - TEACH FIRST ISRAEL Becoming a TFI Teacher TFI attracts the country’s top young talent and channels it into the classroom, initially as teachers and eventually through diverse professional positions and sectors. By Expanding Educational Opportunity providing proper training, support and professional development, TFI is cultivating leaders who will use the education system to direct children from disadvantaged Teach First Israel (TFI) was launched in 2010, in partnership with JDC- Israel, the backgrounds towards positive life trajectories. Ministry of Education, Ha-Kol Hinuch Movement and Naomi Foundation with the mission to see that all Israeli children have the opportunity to pursue a future in any • 200 TFI graduates have joined the Ambassadors Program and are continuing to field they desire, regardless of the background from which they come. impact the education system and change policy through their involvement within municipal politics, the non-profit sector and various professional fields. TFI’s strategy is to overcome system-based inequality in educational and providing opportunities for children in need by recruiting and training the country’s brightest • 80% continue to work in the education system – a retention rate that is significantly graduates, and placing them in the weakest schools in the social and geographic higher than that of new non-TFI teachers. periphery, for a two-year commitment. • Of These teachers, 45% hold administrative and mid-management positions in TFI teachers receive unique ongoing supervision and mentoring throughout the schools, significant promotions within a short period of time. training, placement and integration within the school year and while they continue to study toward their teaching certificate.

TFI teachers provide children with access to an excellent education, with the inspiration to work hard, and with the tools to reach outstanding levels of achievement.

The Price of Inequality in Education

Most children who do not make it to university come from Israel’s weaker socioeconomic populations or live in geographically peripheral areas.

Children from low socioeconomic backgrounds and geographically peripheral areas traditionally underachieve at school. They require outstanding teachers to help them succeed. However, the low wages, low prestige, and high bureaucracy of the teaching profession in Israel deter Israel’s brightest young adults from entering the field.

McKinsey & Company’s 2009 Report on Education demonstrated that teachers’ performance levels form the most important factor in determining students’ success, yet during the past decade, there has been a 50% decline in the number of university graduates entering the field of education, which has significantly affected the quality of Israel’s teachers.

74 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 75 LAURA BIALIS

Laura’s work as producer and director has ranged from documentaries about human rights and global conflict, to commercial projects. REFUSENIK, Laura’s critically-acclaimed documentary about international human rights campaign to free Soviet Jewry, was theatrically released in 15 cities across the United States, and in over 50 community screenings internationally. It has been broadcast in WEDNESDAY, JULY 8, 2015 Israel on IBA Channel 1, and Yes Doco.

VIEW FROM THE BRIDGE: Stories from Kosovo, premiered at the Slamdance Film LOCATION: PARK PLAZA ORCHID HOTEL, TEL AVIV Festival and was broadcast on television in a number of European markets. The film was used by the European Union and NATO to train its staff working to rebuild Kosovo. FOCUS OF THE DAY: RESPONSIBILITY

TAK FOR ALT – Survival of a Human Spirit, the story of Holocaust survivor turned civil rights activist Judy Meisel, first brought Laura’s filmmaking to the attention of viewers ESSENTIAL QUESTIONS FOR THE DAY: across the United States. The film aired on PBS and was honored by the Academy of 1. For whom and for what are we responsible? Motion Picture Arts and Sciences as “one of the outstanding films of 1999.” Hundreds 2. How do we demonstrate responsibility? of thousands of high school students have viewed the film as part of Holocaust 3. In what ways can we build ownership and responsibility? education programs along with an accompanying curriculum guide. To this day, the film continues to screen yearly in schools across the United States. 4. How do we share responsibility?

Laura holds a B.A. in History from Stanford University, and an M.F.A. in Production from the USC School of Cinema-Television. A native of California, she grew up in Los ITINERARY: Angeles and Santa Barbara. She now lives in Tel Aviv with her husband and daughter. 9:00 AM Leadership in Action - coordinators time 10:00 AM Closing workshop 12:00 AM Feedback and wrap up

76 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 77 Be yourself – and seek your own path. Know yourself before you attempt to know the children. Think about what you are qualified to do, and after that you’ll come to the RESPONSIBILITY inner place of the rights and obligations of the children. First and foremost, realize that you too are a child. And you must know how to teach and educate yourself…The supposition that pedagogy is about the child and not about the person, is one of the Leadership begins with taking responsibility. most exasperating misconceptions… - Janusz Korczak Compare the opening of Genesis with the opening of Exodus. The opening chapters of Genesis are about failures of responsibility. Confronted by God with their sin, Adam blames Eve, Eve blames the serpent. Cain says, “Am I my brother’s keeper?” Even Noah, “righteous, perfect in his generations,” has no The Proverb of Yotam- Judges 9 effect on his contemporaries.

By contrast, at the beginning of Exodus Moses takes responsibility. When 7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, he sees an Egyptian beating an Israelite, he intervenes. When he sees two and lifted up his voice, and cried, and said unto them: ‘Hearken unto me, ye men of Israelites fighting, he intervenes. In Midian, when he sees shepherds abusing Shechem, that God may hearken unto you. 8 The trees went forth on a time to anoint the daughters of Jethro, he intervenes. a king over them; and they said unto the olive-tree: Reign thou over us. 9 But the olive-tree said unto them: Should I leave my fatness, seeing that by me they honour Moses, an Israelite brought up as an Egyptian, could have avoided each of God and man, and go to hold sway over the trees? 10 And the trees said to the fig-tree: these confrontations, yet he did not. He is the supreme case of one who says: Come thou, and reign over us. 11 But the fig-tree said unto them: Should I leave my when I see wrong, if no one else is prepared to act, I will. sweetness, and my good fruitage, and go to hold sway over the trees? 12 And the trees said unto the vine: Come thou, and reign over us. 13 And the vine said unto them: At the heart of Judaism are three beliefs about leadership: We are free. We are Should I leave my wine, which cheereth God and man, and go to hold sway over the responsible. And together we can change the world. trees? 14 Then said all the trees unto the bramble: Come thou, and reign over us. 15 * * * And the bramble said unto the trees: If in truth ye anoint me king over you, then come and take refuge in my shadow; and if not, let fire come out of the bramble, and devour ESSENTIAL QUESTIONS: the cedars of Lebanon. 1. For whom and for what are we responsible? 2. How do we demonstrate responsibility? זוַּיַּגִדּולְיֹותָם, וַּיֵלֶ ְך וַּיַעֲ מֹדּבְ רֹאׁש הַר-ּגְרִ זִ ים, וַּיִּׂשָ א קֹולֹו,וַּיִקְרָ א;וַ רּיֹאמֶ לָהֶ ם,ׁשִמְ עּו יאֵלַ ּבַעֲלֵ יׁשְ כֶ ם, וְיִׁשְמַ ע אֲלֵיכֶ ם, ?In what ways can we build ownership and responsibility .3 אֱֹלהִ ים. חהָלֹוְך הָלְ כּו הָעֵצִ ים,לִמְ ׁשֹחַ םעֲלֵיהֶ מֶלֶ ְך;וַ ּיֹאמְ רּו לַ ּזַיִ ת, מלוכה )מָלְכָ ה( עָלֵ ינּו. טוַ רּיֹאמֶ לָ הֶ ם,הַ ּזַ יִ ת, הֶ חֳ דַ לְ ּתִ י ?How do we share responsibility .4 אֶת-ּדִׁשְ נִ י, אֲׁשֶ ר-ּבִ ייְכַּבְ דּו אֱֹלהִ יםוַאֲ נָׁשִ ים; וְהָלַכְּתִ י, לָנּועַ עַל-הָעֵצִ ים. יוַ ּיֹאמְ רּוהָעֵצִ ים, לַּתְאֵ נָ ה: ,לְכִי-אּתְ ימָלְכִ עָלֵ ינּו. יאוַּתֹאמֶר לָהֶ ם, הַּתְאֵ נָ ה,הֶחֳדַלְּתִ יאֶת-מָתְקִ י, וְאֶת-ּתְנּובָתִ י הַּטֹובָ ה; וְהָלַכְּתִ י, לָנּועַ עַל-הָעֵצִ ים. יב וַ ּיֹאמְ רּו הָעֵצִ ים, לַּגָפֶ ן: ,לְכִי-אּתְ מלוכי )מָלְכִ י( עָלֵ ינּו. וַּתֹאמֶר יגלָהֶ ם, הַּגֶפֶ ן, יהֶחֳדַלְּתִ אֶת-ּתִ ירֹוׁשִ י, הַמְׂשַּמֵחַ אֱ ֹלהִ ים וַאֲ נָׁשִ ים; וְהָלַכְּתִ י, לָנּועַ עַל-הָעֵצִ ים. ידוַּיֹאמְ רּו כָל-הָעֵצִ ים,אֶל-הָאטָ ד: לֵ ְך אּתָ ה, מְלְָך-עָלֵ ינּו. טו וַ רּיֹאמֶ הָאטָ ד, אֶל-הָעֵצִ ים, םאִ ּבֶאֱמֶ ת אּתֶםמֹׁשְחִ ים אֹתִי לְמֶלְֶךעֲלֵיכֶ ם,ּבֹאּו חֲסּו בְצִּלִ י;וְאִ ם-איִן--ּתֵצֵא אֵׁש מִן-הָאטָ ד, וְ תֹאכַל אֶת-ארְ זֵיהַּלְבָ נֹון. "A LEADER WHO DOESN'T HESITATE BEFORE HE SENDS HIS NATION INTO BATTLE IS NOT FIT TO BE A LEADER." (Golda Meir)

78 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 79 “This concept is one of those concepts without which life is empty, and with which life The World Was Silent / Ephraim Sidon is difficult. And a person is asked to choose between the two, the emptiness and the pain. To assume responsibility is to assume pain, whereas to give up and live without And the world was silent responsibility, is to live in emptiness. Because the world is always silent …But in one place in the Bible, in the Book of Genesis, responsibility is defined well It’s convenient in the greatest of detail: in the story of Joseph. After Joseph ends up in Egypt and It spares effort and strength achieves greatness, Jacob sends his sons to Egypt to buy grain. But Joseph demands And it’s not annoying. that they bring their youngest brother, Benjamin, which Jacob would never agree And the world was silent to. He had two sons from his beloved wife Rachel: Joseph who was ‘eaten by a wild And looked the other way. animal’ and Benjamin, the youngest child, whom Jacob would never give them. But the Others are spilling the blood – Egyptian man said that without Benjamin they would receive nothing, and they must And it’s not its responsibility. choose between Benjamin and famine. Judah eventually stands up and says: ‘I myself It’s merely a world. will guarantee his safety and you can hold me personally responsible; if I don’t bring A small and busy world. him back and set him before you, I will live with that blame forever.’ So leave it alone – The end… That expression- ‘I myself will guarantee’ – addresses the question of who is responsible and what does a person do in order to be responsible: thus, the responsible person is the guarantor, and not indirectly and or in any secondary manner; but rather, ‘I myself will guarantee’ actually. The concept ‘responsibility’ has no meaning if it is not closely “ […] so that the Israelites can go through the middle of the sea on dry ground” (Exodus connected to the word ‘I.’ There is no responsibility without ‘I.’ Responsibility begins 14:16). Because different tribes were standing next to the sea, one saying ‘I won’t be with ‘I.’ And when it begins that way, it is never vague again. From the moment you’ve the first to enter the water’ and the other saying ‘I won’t be the first either to enter said responsibility, the world is also no longer indifferent. Responsibility, therefore, is the water,’ as is written: “And Ephraim has surrounded me with lies, and the House not a given fact, but a decision that a person makes. It derives from his willingness to of Israel with deceit” (Hosea 12:1). As they were standing there and deliberating, assume responsibility. When there is someone who will bear responsibility, there is Nachshon, Aminadav’s son, jumped into the sea. About whom it is written: “Save me responsibility…” O God, for the waters have reached my neck - S. Yizhar / About Responsibility (in: A Call for Education, 1984) (Psalms 69:1)

Rabbi Tarfon said: “The day is short and the task is great…you do not have to finish the Then the Holy One said to Moses: ‘my friend is drowning in the water and the sea task, but you are not at liberty to shirk it.” is closing in on him, and the enemy is pursuing, and you stand there reciting long (Mishnah, Tractate Avot, Chapter 2:15-17) prayers!’ And Moses said: ‘Ruler of the world, and what can I do?’ And He said to him ‘[…why are you crying out to me? Speak to the children of Israel that they go forward] and lift up your rod and stretch out your hand over the sea, and divide it.’” (Exodus 14:15-16) The educator has the license – to act wrongly, because he bears the responsibility for (Mechilta Beshalach, 5) the mistakes he made. Excellent teachers are distinguished from bad ones only by the number of errors made, by the number of injustices caused. There are mistakes which a good teacher makes only once, and after critical self-assessment, does not repeat them. - Janusz Korczak

80 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 81 DON’T FORGET THESE ITEMS WHEN PACKING!

• Nice clothes for show/play and Shabbat (Friday night)

• Comfortable walking shoes

• Sunscreen

• Medications

• Adapter (European/Israeli plug)

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82 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION 83 THE DEBATE GOES ON: WHO SHAPES THE FACE OF HISTORY - LEADERS OR CIRCUMSTANCES?

My answer to you is: We all shape the face of history. We, the People. We the farmers behind our plows, the teachers in our classrooms, the doctors saving lives, the scientists at our computers, the workers on the assembly line, the builders on our scaffolds.

We, the mothers blinking back tears as our sons are drafted into the army; we, the fathers who stay awake at night worried and anxious for our children›s safety. We, Jews and Arabs. We, Israelis and Jordanians. We, the people, we shape the face of history.

And we, the leaders, hear the voices, and sense the deepest emotions and feelings of thousands and millions, and translate them into reality.

Address by Prime Minister Rabin to the U.S. Congress, July 26, 1994

84 JEWISH SOCIAL LEADERSHIP: FROM VISION TO ACTION