TRAVELING TOWARD THE SELF WHILE VISITING THE OTHER Israeli TALI School Educators on a U.S. Study Tour

LISA D. GRANT, PH.D. Assistant Professor, Hebrew Union College, New York RABBI NAAMAH KELMAN Director of Educational Initiatives, Hebrew Union College, Jerusalem and HANNAH REGEV, M.A. Director of TALI Principals' Center, TALI Education Fund, Israel

A well-structured study tour of the United States can be an important educational tool for Israeli educators. The tour described in this article affected the participants in three ways: as Jews, as Israelis, and as educational leaders in their own schools. The trip was a transformational experience that lay the groundwork for change.

merican Jewish ttavel to Israel has be- A group of seventeen Israeli educators A:ome an accepted and expected building from the TALI school system set out for block for increasing Jewish identification and eleven days in May, 2000, to leam more about increasing Jewish pride (Cohen, E., 1986; being Jewish in America. The TALI school Cohen, S., 1986, 1989; Cohen & Wall, 1993; system is part of the Israeli secular public Herman, C, 1995). But is tiiere an Israeh school system and was founded in 1976 by equivalent? What happens when Israelis visit parents and educators identified with Conser­ Diaspora communities onplarmed educational vative Judaism. Among these founding par­ tours? ents were former Americans who sought to Little is known about the short- or long- blur the classic secular-Orthodox dichotomy term impact of such visits (Kelman, 1993). In and create a school that would teach Judaic fact, for a host of historic and ideological subject matter in an open and pluralistic edu­ reasons, Israelis have long assumed that they cational environment (Breakstone, 1997; have little to learn from their American Jew­ Tavory, 1998). TALI is an acronym for "en­ ish counterparts. While hundreds of thou­ riched Jewish smdies." In addition to devot­ sands of Israelis ttavel to the United States, ing more school hours to Jewish studies, the they are almost exclusively tourists. They TALI approach is one of engaged interaction visit the usual sites, skipping over any real with subject matter, values, and practice. To­ contact with American Jewish life today. In­ day, there are 60 schools with TALI ttacks or creasingly, however, through initiatives com­ ftill programs, as well as 45 TALI pre-schools mg from Partnership 2000, the American Jew­ throughout Israel. ish Committee, Mifgashim and more, Israelis Because the TALI system is part of the are visiting America for the purpose of dis­ secular school stteam, the teachers and prin­ covering the American Jewish community on cipals are overwhelmingly secular. Secular its terms (Cohen, E., 2000; Ezrachi, 1994; Ezrachi Jewish ideology is identified with the historical &Sutaick,1997). and cultural aspects of Jewish hfe. Israeli identity and Jewish identity are seen as confluent (Herman, S., 1970), adding the na­ Paper presented at the Israeli Association for Research tional dimension. This ideology has ttans­ in Jewish Education, Bar Ilan University, Tel Aviv, formed the Jewish holidays into national col- December 11-12, 2000.

172 American Study Tours for Israeli Professionals / 173 lective myths, removing God and ritual obser­ 3. Create a cross-cultural exchange of vance. As a result, "most of those bom and ideas, resources, and curriculum be­ raised in Israel whose education has been tween Israeli and American Jewish edu­ secular, have actually become estranged from cators Jewish tradition to the extent that synagogue life is as foreign as church or mosque ritual" Although the number of professional de­ (Shokeid,1988,p.l27). velopment trips to the United States for Israeli educators has grown, virtually nothing has STUDY METHODOLOGY been published yet about Israeli professional development experiences in the United States. This study investigates the impact that a This study attempts to build on our under­ short-term trip designed to impart an under­ standing of the potential for building pro­ standing of pluralistic approaches to Judaism grams that foster genuine cross-cultural learn­ in American Jewish life and education has on ing and stimulate new thinking for enriching a group of Israeli TALI school educators. It Jewish education both in Israel and in the asks what happens when Israelis, highly iden­ Unhed States. tified with the collective cultural and historic The U.S. study trip was an intense short- aspects of Jewish life, encounter American term experience for a group of people with Jews, whose Judaism is personal, denomina­ some sense of shared purpose, but who worked tional, and based on religious observance. It in diverse settings throughout Israel. How explores how an educational study tour to much personal transformation canbe expected learn about American Judaism through the from such a brief encounter? Studies suggest lens of Jewish education might influence edu­ that well-planned retreats, residential, or travel cational leadership and initiatives among TALI experiences do have strong potential for fos­ school educators. tering the critical reflection and dialogue nec­ Data come from the participants them­ essary to spark a process of change (Cranton, selves and through participant observation. 1996; Fleming, 1998). This trip was stmc­ Each member of the delegation completed a tured to ensure ample time for both. In addi­ pre-trip questionnaire detailing his or her goals tion, foreign travel can create disequilibrium and expectations for the trip. During the trip, and the irritant of uncertainty that are neces­ frequent group processing sessions took place sary to recast and reframe meaning. It sepa­ during which extensive field notes were taken rates people from role and routine and places and later analyzed. After the trip, participants them in an unfamiliar setting that gives them completed a written evaluation and then met the opportunity to see themselves in a differ­ about two months later for another group ent light than they do at home (Leed, 1991; processing session where notes were recorded Turner, 1973). Travelers try on different and subsequently analyzed as well. personae when they are away from their ordi­ The trip had three stated purposes: nary existence. If they intemalize the change upon returning home, it becomes an essential 1. Expose the educators to the variety, di­ part of their being (Leed, 1991). In such versity, and creativity of American Jew­ situations, the individual's subjective reality ish organizational life and the chal­ has been altered through the experiences of lenges of living a Jewish life in an open the journey. and pluralistic society As noted, however, personal transforma­ 2. Create a community of leamers among tion was seen as a means to the greater end of the delegation, with the goal of articu­ precipitating organizational change among lating a vision for stiengthening the the TALI schools participating in the study Jewish identity of all who interact with tour. This process is even more fragile and TALI schools—students, parents, teach­ complex than the process of personal change. ers, and staff

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Vision must be shaped and shared by a broad Diaspora relations, and, finally, time for dia­ base of constituents. In other words, it cannot logue and reflection on issues of American emerge from top leadership alone, but must Jewish identity, Zionism, and personal identi­ evolve through the dynamic interaction of the fication. Israeli and American academics, various stakeholders in the organization rabbis, and communal leaders lectured and (Evans, 1996; Fullan, 1993; Sarason, 1996). led group discussion. School change must be a collaborative, inter­ In addition to participating in these five active, and systemic initiative suitable to the sessions, most of the principals in the group given context and culmre, where, as Fullan were in the midst of the two-year leadership (1993, p. 78) writes, "each setting is prepared development course at the TALI Principal's to work through its own complexity." Even Center. This course is designed to help them the most powerful short-term retreat or travel ttanslate the core TALI principles of open and experiences can serve only as a catalyst for engaged interaction with Jewish subject mat­ change and not the means. Whether and how ter, values, and practice into the daily life of members of the delegation translate their per­ their schools. It focused on three centtal sonal experiences on the trip into their own dimensions of Jewish identity: building Jew­ organizational setting; how they build coali­ ish knowledge, understanding what is at the tions of teachers, parents, and smdents; and core of Jewish education, and appreciating how they work to change the core values, Judaism as a way of life. Participants began beliefs, and attimdes underlying their school these sessions wondering out loud what they culmre will determine the ultimate degree of would have in common with American Jew­ change. This study can only touch on the ish educators and what they could leam from begiimings of that process. American Judaism. By the last session they appeared to be eager and open to the intense THE TALI GROUP immersion they would experience on the visit.

The group consisted of seventeen educa­ THE AMERICAN EXPERIENCE tors (principals, specialists, and senior teach­ ers). Three participants defined themselves The ttip was designed to provide the TALI as modem Orthodox, the balance as secular. educators with an in-depth overview of lib­ Most of the group were veteran principals. eral Judaism in America, as seen through the However, some were relatively new to the lens of Jewish educational initiatives. As TALI system. One participant was a veteran such, the majority of time was spent visiting a nursery school teacher. Almost all were bom variety of Jewish day schools and other edu­ in Israel. With the exception of one partici­ cational settings. Secondarily, it strove to pant from the Ukraine, none had an extensive simate the development and functioning of educational background or formal ttaining in American Jewish education in the broader Judaic smdies. All were graduates of teachers context of a pluralistic American society. seminaries, where the rudiments of Hebrew Thus, a number of educational and culmral literature and Bible are part of the ttaining. programs were plaimed to offer the delega­ Prior to the trip, none of them had significant tion experience with the mainstteam of Ameri­ exposure to American Judaism or the Ameri­ can life. can Jewish community. The delegation began the trip with three The delegation participated in five full- days in Boston. During this time, they visited day orientation sessions in Israel in the months three Jewish day schools and a public middle preceding their deparmre. These sessions school with a Jewish principal. Iri addition, offered an overview of the American Jewish they met with representatives of the Boston community, an introduction to the different Bureau of Jewish Education to get an over­ denominations and organizational life in the view of the sttucttire of the Jewish community United States, history and sociology of Israel- in Boston in general and of Jewish education

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in particular. New York. This chapel is nestled in the woods, The remaining time was spent in New and its design conveys a sense of entering York City and its environs. As in Boston, the sacred space. The reflection session was central experiences were built around visits to preceded by an inspiring conversation with Jewish day schools in New York City and its one of the rabbis of this congregation, Shira suburbs. They met with school leadership Milgrom. Rabbi Milgrom described two as­ and faculty to discuss each school's educa­ pects of her life that revealed the possibilities, tional philosophy, goals, and pedagogic ob­ challenges, and rewards of living in a world jectives. At two different schools, groups of that honors and embraces a multitude of per­ parents spoke with the delegation about their spectives and forms of Jewish expression. decision to send their children to a Jewish day First, she described her efforts to create a school and their own role in school gover­ nurturing, religious environment that encour­ nance and support. ages development of a serious relationship In addition to school visits, the delegation with Judaism and with God. Then, she used her met with religious, educational, and organi­ decision to send her own children to an Ortho­ zational leaders within the American Jewish dox day school to illustrate the possibilities community, including Rabbi Eric Yoffie, American Jewish life offers formutual respect President of the Union of American Hebrew and cross-denominational leaming. Congregations; Rabbi Ismar Schorsch, Chan­ Rabbi Milgrom's talk, combined with the cellor of the Jewish Theological Seminary; serenity of the environment, seemed to open Dr. Steven Bayme, of the American Jewish a door for many, if not most members of the Committee, and Dr. Alisa Kurshan, Director delegation, into a new way of viewing the of the Task Force on Formal Jewish Educa­ world. As one member later wrote, "In that tion at the UJA-Federation of Greater New chapel, there was no mechitza (barrier) be­ York, as well as members of that Task Force. tween God and people.'" Participants began The third component of the trip included to recognize the dissonance between their educational workshops on teaching about God assumptions about American Judaism and and Jewish ethics, a professional develop­ what they were seeing in schools and in con­ ment program at the Museum of Jewish Heri­ versation with American rabbis and educa­ tage, and participation in a weekly Talmud tors. Both Orthodox and secular members of study session with a group of rabbis from the the delegation expressed intense emotions as four main streams of American Judaism— they began to grapple with what each of them Orthodox, Conservative, Reconstmctionist, could do to bring this atmosphere of potential, and Reform. In addition, the itinerary pro­ choice, tolerance and mutual respect, and vided opportunities to experience pluralistic spirh and love of God back home to their expressions of religious worship in two dif­ personal and professional lives. The ques­ ferent religious services. The first formal tions and possibilities raised for the first time experience took place on Friday night at B 'Nai in this peaceful chapel continued to reverber­ Jeshumn, a dynamic, creative, and welcom­ ate and grow in form and substance through­ ing synagogue on the Upper West Side of out the rest of the trip. Manhattan that attiacts well over 1,000 wor­ The delegation consisted of dedicated pro­ shipers on any given Friday night. The del­ fessional educators with well-established ca­ egation took on more of an observer status at reers in the Israeli public school system. De- the Abyssinian Baptist Church in Harlem. sphe their expertise in school management, In addition, virtually everyone in the del­ curriculum, and pedagogic theory, this visit egation had what could be described as a was filled with many firsts. They had never spontaneous rehgious experience during a reflection session tiiat occurred m the chapel of a large Reform synagogue m suburban 'All quotes from TALI delegates are cited anonymously.

SPRING/SUMMER 2001 Journal of Jewish Communal Service / 176 participated in a professional development THE SEEDS OF CHANGE program focused on how to teach about God. Three themes of change appear to be ger­ Many had never seen tefilah as an integral part minating among the delegates as they work to of the school day. They had never seen a absorb and butid upon the lessons leamed on group of interdenominational rabbis sit to­ their joumey: (1) the impact of the frip on the gether on a weekly basis sunply for the joy of self as a Jew, (2) the impact of the trip on the studying Talmud. They had never worshiped self as a member of the conmiunity, and in an egalitarian service. (3) the impact of the trip on the self as an The group saw many firsts inside the class­ educational leader in their own school and in rooms they visited as well. Several were the broader Israeli society. particularly impressed by the various ap­ proaches to curricular integration between The Self as a Jew Hebrew and English and between Jewish and general shidies that they saw m practice at At numerous points during the preparatory several schools. Their verbal and written sessions and the hip itself, participants ech­ comments suggest they were excited, in- oed an observation often articulated in the nigued, moved, and also discomfited by much literature about the dichotomous namre of of what they saw. In the language of Mezirow Jewish identification in Israel (Liebman & (1990) and Brookfield (1987), these experi­ Don-Yehiya, 1983; Liebman & Cohen, 1990). ences were "disorienting" or "trigger" events They expressed the sense that the Orthodox that challenged members of the group to re­ hold a monopoly on Jewish expression in Israel consider the assumptions underlying the con­ and that anyone who does not identify within cepts, beliefs, judgments, and feelings that the Orthodox camp is defined as secular. On a shaped how they heretofore made meaning. professional level, most educators in secular Then, during the frequent group processing schools choose not to deal with issues of sessions, the participants were able to reflect Judaism because it is so difficult to define a critically on their observations and experi­ common sense of reality. "In Israel, we created ences and began to reshape their perceptions borders, and they came with a price," said one about American Jewry and, more importantly, ofthe observant participants toward the end of about themselves. Without these opportuni­ the trip. "Today, I understand that we (the ties for reflection, the disorientation or disso­ Orthodox) have locked secular Jews out of nance caused by these many new experiences finding their own sense of Jewish identity." might have precipitated a momentary "leap" This in-depth exposure to pluralism (Berger & Luckmann, 1966) outside of their prompted different kinds of reflections for the frames of reference, without more substan­ Orthodox and secular educators on the trip. tive change. For the Orthodox educators, the trip raised the Mezirow's (1990) theory of transforma­ question of how to.reconcile their advocacy of tional learning posits that growth occurs choices in Jewish expression that are incon­ through a process of critically assessing the sistent with halacha and their own personal assumptions that shape one's world view. beliefs. On the one hand, one Orthodox prin­ This is exactiy what occtirred on this trip. As cipal marveled at the range of choice American the group members processed their experi­ Jews seem to have regarding Jewish expres­ ences, they began to understand that their role sion; on the other hand, she knows many of was not to copy the American Jewish experi­ these expressions are forbidden according to ence, but to leam from it, to take the positive Jewish law. Ultimately, she realized she could values embodied in religious pluralism, com­ accept the legitimacy of the otiier point ofview munity involvement, and commitment to the without having to change her own beliefs or Jewish people and translate them into prac­ behavior. (See Daloz (1986) for a discussion of tices that fit within their school community the role of dialectic process in personal trans­ and Israeli society. formation.) She noted: "The visit helped me

SPRING/SUMMER 2001 American Study Tours for Israeli Professionals / 177 understand one of TALI's central principles, institutions. These meetings served an impor­ which is pluralism. Seeing the liberal Jewish life tant function for the Israeli educators. One as it is taught and lived did something to me. principal noted: "In the U.S. I came to under­ We are used to the framework of "aseu vtr vz/' stand that I am not only a principal but a {ka'zeh ra'eh v'kadesh—you don't touch it leader. It is not enough to build one's school because it is holy). Here, choice is valued and but one must reach out to the community. If respected." we stay within the perimeter of our school, we Thus, she determined that her job as a will never have an impact. I now know that TALI principal is to help chart a middle path. one can have influence beyond the school She said, "I don't need to convince the Ortho­ community to the greater society." dox to change. It's my task to present more Two months after their return, the educa­ choices to my secular students and their fami­ tors reflected on how the trip had strength­ hes so that they can reconnect with Jewish ened them as leaders. One said, "I now tradition, on some level. The choice is theirs. understand, more than ever, how critical it is It's up to me to present the options." for a principal to lead her school so that the For the secular educators, exposure to school can influence the conmiunity beyond American Jewish education seemed to in­ in the direction of increased Jewish values. I crease self-awareness about their own lack of must dare to push my school forward along Jewish knowledge and experience. As one with my staff and the parents." Many com­ principal remarked, "How can I introduce mented on a number of changes they had prayer into my school if I've never prayed already put in place or were anticipating for myself?" Rather than feeling paralyzed by the coming school year. One noted: "By the this lack of experience, however, she is tiying end ofthe school year I assigned more teach­ to figure out how she can gain the personal ers to the TALI Leadership training program, knowledge and comfort with prayer both for and met with parents and teachers in order to herself and to translate into school practice.^ expand tiie role of TALI education in our Likewise, others in the group are finding school. I also expanded the notion of commu­ ways to slowly increase their own Jewish nal activities by mnning family events con­ literacy and to bring that to their teaching and nected to Jewish themes." Another principal leadership. One principal noted, "I no longer spoke about initiating a dialogue with parents feel like an empty disk. I'm now beginning to about instituting a policy about boys, and discover my Jewish identity." One of the perhaps the girls as well, wearing kippot dur­ teachers in the group remarked, "I never ing tefilah and Jewish studies classes. She thought /would be standing in front of a group also described finalizing plans to organize a giving a D'var Torah, but I am!" Rosh Hodesh program at a nearby synagogue for the TALI classes in her school that will The Self as a Leader include tefilah and a study session with the rabbi. The vish to the States brought the delega­ tion in contact with leaders in the American The Self and Community Jewish community: school principals, rabbis, educators, Jewish professionals, and active While the educators were deeply impressed lay people. They met highly committed people and moved by what they saw in the United invested in serving their communities, giving States, they also understood that the Ameri­ of their free time and energy to build their can form of liberal, pluralistic Judaism would not fit in Israeh society and culture. Rather than taking specific ideas or "prescriptives" for action home with them, they took home -Learning about and experiencing prayer are now components of the TALI Principals' Center concepts that tiiey will need to ttanslate into course in leadership development. the Israeli idiom and contexts. These con-

SPRING/SUMMER 2001 Journal of Jewish Communal Service / 178 cepts include a strong sense of collective h really bothered me that people spoke about responsibility for the preservation of conunu­ communal responsibility, but this seemed re­ nity and the spirit of givmg. "In a place where stricted to each local community. No one individualism is paramount and alienation is a spoke about creating leaming communities feature of American life, I was surprised to among different schools. This is one area discover the role of conmiunity in meeting the where our American colleagues could leam individuals' needs, both in the Jewish and from the TALI system and experience. We Christian community," offered one partici­ should find a way to create a framework to pant. Another said, "I finally understand the work together. meaning of the word 'community.' The great irony is that die state of Israel is one great The strong community base for Jewish community that lacks some of the basic com­ education in America helped many in the munal values." delegation reshape their perspective on the While the delegation heard far more about putpose of the TALI system. One principal the successes of the American Jewish com­ who has just a TALI track at her school munity than its failures, there were opportuni­ commented, "I used to try hard to present both ties for frank and open encounters. Parents, options in my school as equal. Now I under­ teachers, and school leaders shared their fears stand that we need to change the whole school and hopes. One delegate wrote: "We were to the TALI system." Another remarked: exposed to the process. We met parents who were founders of a new school. They formu­ When I saw that American Jews are enthusias­ lated the vision and recmited the staff and tically working toward ensuring the continuity resources for their school. They continue to of the Jewish people, I understood that the support and be involved with the school and TALI system is not just a project, but a way of the admmisttation. They admitted that they life. The endre Israeli school system should did not have all the answers. They were still embrace this approach. We have the feeling growmg. We felt then strength." here in Israel that we are strongly rooted in our During their visits to Jewish day schools, Judaism, but in fact, we are out on a limb. I see which are funded almost enthely through a great threat to our existence if we don't Jewish communal funds and private contribu­ provide the next generation with opportunities tions, the Israelis saw the value of giving put to connect to their Jewish heritage and culture. into practice. This concept crystalized at one Therefore, we need to go out and recruit a large of the schools where its principal asked the number of schools where Judaism will be taught group, "How do you get to a simation where from a pluralistic point of view. people want to give more than they receive?" In response, one of the principals remarked: Two months after the trip, one of the prin­ "The spirit of giving that we saw manifest cipals summed up the general sense of the among American Jewry is still lackmg in group in these remarks: Israeli society. Members of a community must be able to transcend their own personal I returned home with a great respect for what interests and contribute to the collective well- American Jewish educators are doing to build being of the group." and sustain Jewish identity even though con­ While community cooperation within each fronted with widespread assimilation. 1 used to school was strong, the delegates also ob­ think such a thing could never happen in Israel. served the mmimal intra-school cooperation 1 thought simply by the fact that we live in in the United States, even among the Solomon Israel, we were Jews and that this would be Schechter schools, which are all affihated enough for the next generation as well. As a with the Conservative movement. One prin­ result of this visit, it became clear to me that cipal said: this is not enough. 1 see how Israelis today

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break with their roots, especially after their journey and that they need to include their army service. Oddly, far away from home, I colleagues, staff, and parents in the process as saw our difficulty and our challenge. I want to well. work on behalf of my country in the same way that American Jews are working to preserve CONCLUSION their own Jewish identities. The delegation's reactions to the wide va­ riety of Jewish lifestyles manifest in Ameri­ The U.S. vish affirmed the idea that com­ can Jewish life had both personal and profes­ munity is a core value of the TALI system. It sional dimensions. Seeing many different also strengthened recognition of the need to alternative models and approaches to Jewish involve the community in the process of school learning within and across denominations led advancement and development. An assistant them to conclude that Israeli models of Jewish principal said, "I want to work together with education can be developed that might recon­ our students and parents to involve them in nect secular Jews to Jewish study and tradi­ asking the questions and finding solutions tion in a spirit of choice. that will allow us to build a pluralistic Jewish The trip helped all the members of the community that fits with our Israeli values delegation redefine themselves as leaders. and culture." They saw the power of the TALI system for Already a variety of initiatives are being bringing greater exposure to Judaism to secu­ taken by these delegates to shape their TALI lar Israelis, and they understood the need for schools into sttonger Jewish learning com­ building broad-based teams of teachers and munities. Several principals are planning to parents to support and direct the necessary continue or begin study through courses at the change initiatives. They also saw how essen­ TALI Principals' Center. Several plan to send tial it is for their personal and professional teams of teachers and adminisfrations to pro­ growth to continue their own Jewish study, so fessional development programs at Machon that they can model Jewish expression with Schechter as well. A number noted plans to integrity. enrich ongoing programs in family and parent All of the participants noted the essential education with Jewish sources. One described role of community in building a Jewish school a dialogue group that she has been facilitating and how important it is to translate this con­ between rehgious and secular parents who are cept to an Israeh context. Delegates took on just starting a new TALI school for their a sense of personal responsibility for bringing children. After a year of conversation, they a fuller understanding of liberal, pluralistic recently decided that they too need to study Judaism to the community of TALI school alongside their children. leaders and educators. They also beheved All of these changes are still at a fragile, that Israeli and American Jewish educators nascent stage as might be expected so soon have a mutual responsibility to support and after their retum. However, they suggest that sustain liberal Judaism as a rich and meaning­ the educators are going through a thoughtful ful option for expression throughout the Jew­ process of deliberation to determine how best ish world. to adapt and expand upon the experiences and The degree to which these beginning lessons from their trip. Their awareness grew change initiatives can be sustained remains to about how essential their own personal growth be determined. According to Mezirow (1993, is to the directions they take as educational p. 189), social change requires a three-step leaders. They also understand that they can process that begins with critical reflection. take steps to change curriculum and programs This is followed by establishing a "feeling of even as they continue their own personal solidarity with others committed to change." journey of discovery. Further, they appear to Lastly, one has to determine what steps are understand that change cannot be a solitary necessary and appropriate to accomplish the

SPRING/SUMMER 2001 Journal of Jewish Communal Service / 180 change objectives. Study progratns at the program serves as a source of smdy and as a TALI Principals' Center provide these pro­ model for enhancing the oppormnities for fessionals with the needed time and separa­ mumal leaming among Jewish educators in tion from the immediacy of their schools to Israel and the Diaspora and for anyone com­ undertake just such reflective practice. mitted to improving the relationship between Certainly, the group itself bonded into a the Jewish people. cohesive unit on the trip. They share a firm resolve that they need to serve as change REFERENCES agents to further their mission of emiching Breakstone, David. (1997, Spring). Moral educa­ Jewish identity and knowledge in their stu­ tion: A challenge to Conservative Judaism. dents and communities. Many of them will Conservative Judaism, 49{'i), 32-42. continue to meet and smdy together over time Brookfield, Stephen. (1987). Developing critical through professional development programs thinkers. San Francisco: Jossey-Bass. and courses offered at the TALI Principals' Cohen, Erik H. (1986). Tourisme et identitee. Center. Thus, they have a group of peers with Pardes, 4, 84-97. whom to discuss and develop ideas. What Cohen, Erik H. (2000, Spring/Summer). they need to build, however, is a team with Mifgashim: A meeting of minds and hearts. whom to work on planning, implementing, and Journal of Jewish Education, 66, 1 & 2, 23- supporting the change within their home school 37. communities. Many of the principals observed Cohen, Steven M. (1986). Jewish travel to Israel: how much better the trip would have been for Incentives and inhibitions among U.S. and their school if they had been able to bring Canadian teenagers and young adults. Jerusa­ members of their staff along. As Sarason lem: Jewish Education Committee, The Jew­ (1996) has pointed out, enduring change can ish Agency for Israel. be sustained only if teachers, administrators, Cohen, Steven M. (1989). Ties and tensions: An and often parents work together to plan and update: The 1989 Survey of American Jewish implement the systems and strucmres to direct attitudes towards Israel and Israelis. New the change effort. This requires a shared sense York and Jerusalem: Inshtute on American of urgency and a wide base of support for the Jewish/Israeli Relations, The American Jew­ change, as well as direct involvement in the ish Committee. change effort. To truly make a difference in Cohen, Steven M.,& Wall, Susan. (1993). Youth the culture in their school communities, build­ trips to Israel: Rationale and realization. ing this base through staff development and Montreal and Jerusalem: CRB Foundation. collaborative change initiatives must be the Cranton, Patricia. (1996). Professional develop­ next steps. This process has begun as well, as ment as transformative learning. San Fran­ evidenced by an increased number of teacher/ cisco: Jossey-Bass. principal teams participating in professional Evans, Robert. (1996). The human side of school development programs at the TALI Principal change: Reform, resistance and the real-life Center. problems of innovation. San Francisco: Based on this research, it appears that a hip Jossey-Bass. to the United States is an important educa­ Ezrachi, Elan. (1994). Encounters between Ameri­ tional tool for Israeli educators. Ultimately, can Jews and Israelis: Israelis in American the delegation left rejuvenated and strength­ Jewish summer camps. Unpublished doc­ ened in their evolving Israeli Jewish identity. toral dissertation. New York: Jewish Theo­ They took home ideas and aspirations for logical Seminary. making significant changes in their schools. Ezrachi, Elan, & Sutnick, B. (1997). Israel And they have begun to take tentative steps education through encounters with Israelis. toward building the coalitions, planning In Israel in our lives. Jerusalem: WZO/JA groups, and leaming environments that may and CRB Foundahon. support and sustain their initiatives. This

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