Facilitators and coordinators

Social change is a profound process that has an impact on worldviews, social structures, and behavioral norms. Due to the wide-ranging factors involved in this process, economic, geographical, demographic, and other factors, the ability to drive them is seen as the preserve of leaders and authoritative decision-makers. Leading these processes tends to be associated with traits such as strength, charisma, and determination. In contrast, sensitivity is seen as an important trait for individuals, but not one that is necessary for a leader. In the private sphere, we see people taking actions that stem from seeing others and being sensitive to their needs, actions that create change in the space in which they live. Simple, interpersonal actions have the power to change social norms in ever-increasing circles, so that in practice an act of sensitivity is an act of leadership. True and profound social change will occur when the sensitive actions of "ordinary" people connect with the actions of official leaders. Adopting the trait of sensitivity will also allow these leaders to act from a true perspective of others, a connection to their followers, and the ability to identify and feel their distress.

The Jewish tradition places Torah study and Torah observance as its central values. Study and action are perceived as being in conflict with each other, and investing in one comes at the expense of investing in the other. This perception leads to the question of which is greater, Talmud or action? and pushes for a decision on this question. Deciding on this question may be expressed in investing greater time, energy, and resources, but it mainly affects the hierarchy that is created between Talmud and action. Creating a hierarchy between the two may also create a hierarchy between people who engage in study and those who engage in action, and exclude certain people from study and other people from action. Blurring the dichotomy between study and action and identifying learning processes that involve action and actions that involve Torah study makes it possible to expand the circles of study and action to different groups in the population and reduce social exclusion from one of these circles in order to continue their centrality in the Jewish tradition alongside each other.

Social projects are the main way for organizations or social activists to lead social change. Each project is built on an idea, belief and/or perception that the project leaders assume that if they are realized, change will occur. There are different ways to approach project implementation, some of which advocate careful planning of the project in advance and following its lead, some of which involve trial and error, some of which suggest trying to raise possible failures and try to solve them in advance, and some of which suggest starting to encounter the failures in the field and starting over. The way in which one chooses to approach a project may have a significant impact on its success and the effect it will produce. Setting goals and objectives for the project will allow one to choose an appropriate way to approach it.

The Beit Midrash is the space where Torah study and the encounter between those who study it take place. There are different styles and modes of Torah study that reflect the purpose of the study in the eyes of the students. Study aimed at knowledge will be conducted in a different way than study aimed at the observance of the Torah, and study that takes place in a group is different from study by an individual. In many Beit Midrash throughout Jewish history, a preference has been created for study whose ultimate goal is knowledge. Such study may invite competition between the students, who knows more and who knows less, and create motivation for learning built on satisfying the 'I' and self-respect. This preference is opposed by the fact that in the Jewish Beit Midrash, students study in a group, in which the system of connections and hierarchy within it is dynamic and changing. Placing the group at the center of study, not as a product of chance or as a necessity of reality, offers an opportunity to release the tension that study aimed at knowledge may create and to transform study into a process that requires a personal process of inclusive and caring relationships between people. A process that will strengthen the influence and relevance of the Torah that will emerge from the Beit Midrash to the society outside of it.