Why Mifgashim Are Important

Mifgashim are crucial because they provide a human face to the Israel-diaspora relationship. For many learners, Israel can feel distant or abstract—a concept discussed in textbooks or during lessons. Meeting Israeli peers, hearing their stories, and engaging in dialogue brings Israel to life in a way that no lecture or video can replicate. These encounters enable participants to ask questions, challenge assumptions, and discover shared values and experiences.

Another key strength of mifgashim is their role in fostering mutual understanding. Through structured or informal interactions, participants can explore the diversity of Jewish identities and gain a more nuanced understanding of Israel’s complexities. For instance, Israeli participants may share stories about their military service or their family histories, offering diaspora Jews a unique perspective on life in Israel. At the same time, diaspora Jews can share their own experiences of maintaining Jewish identity in a different cultural context, enriching the understanding on both sides.

Finally, mifgashim are an effective way to build lasting relationships. The friendships formed during these encounters often extend beyond the experience, creating networks connecting diaspora Jews with their Israeli counterparts. These relationships deepen learners’ emotional connections to Israel and reinforce their sense of belonging to a global Jewish community.

Personal Reflection

As a parent, I’ve seen the transformative power of mifgashim through the experiences of my twin boys. During a school exchange program, they participated in a mifgash with an Israeli school that hosted ten students from their school. First, the Israeli students came to the U.S., and later, my boys traveled to Israel. They loved the connections they made, and even today, they remain in touch with some of the Israeli students. These friendships have provided them invaluable insights into life in Israel, fostering a deeper understanding of the culture and creating lasting bonds.

Beyond the formal program, my boys have also had mifgashim with the children of my friends in Israel who are their age. These interactions allowed them to learn about Israeli culture and the daily lives of Israeli teens. Now in their 20s, they continue to chat with their Israeli friends in Hebrew and even plan their mifgashim without my involvement when they visit Israel. Watching these connections evolve has been incredibly rewarding, as it demonstrates how personal relationships can make Israel feel like a distant homeland and a living, breathing community they are part of.

Mifgashim are a vital aspect of the model because they transform the learning experience into a deeply personal and relational one. By fostering human connections, they bring the concept of Israel closer to learners and provide a richer understanding of Jewish identity. These encounters create opportunities for dialogue, challenge stereotypes, and build lasting bonds that reinforce a global sense of Jewish peoplehood. Incorporating mifgashim into educational programs ensures that learners engage with Israel not just as a place but as a living, breathing community.

 In most of the Jewish schools in Atlanta Georgia Israel Education is not an integrated subject to be taught, In the community Jewish school and some in the Solomon Shechter elementary-middle school there are a few elements of the model carried out, such as Shlichim, Shinshinim, Ivrit classes, 8th-grade trip to Israel. Most of the schools pick and choose the elements that can make a difference for their community.

Examining the situation in the Orthodox Jewish schools (3) in Atlanta GA, I find that Israel is not a part of the mission of the school. There are no activities related to Israel, there is no flag of Israel, a map of Israel. The school is not celebrating Yom Haatzmaut.

In these schools, there is no coordinator for this subject, and the “expert” is the Ivrit teacher. Most of the time these are teachers who are busy preparing, teaching, and mentoring students in Hebrew, the school does not create time into their schedule to devote to Israel Education.

I would like to share my experience at the Orthodox High School for Girls.

1.       Yom Haatzmaut celebration. In 2018 when Israel celebrated 70 years, I was able to put together a program (4 hours long) about Israel's innovations. For the students who do not have access to news, especially not about technology, it was a great opportunity to learn about innovations in science, technology, and space.

2.       In the first days of October 7 (Charavot Barzel) the administration consulted the Rabbis in the community and decided to read during Shacharit and Minchah Pirkeh Teehilim (Psalms). The students started to ask questions about the situation in Israel, after hearing that some of their relatives were fighting in Azah. The administration had to change its policy and bring the news. The Hebrew teachers were the ones who put together a project about Ottef Azah. Each student was responsible for one settlement and presenting the site, pointing out the history, geography, demography, agriculture and more aspects.  I would like to clarify that we were not allowed to discuss the war or political issues.

Since the project, the students were much more open to the situation in Israel and ready to raise money for the soldiers.  

These are 2 small examples of bringing Israel Education into a Charedi school. I am convinced that a coordinator who has time to design the project was doing a better job than me. For me, it is a success.

• One aspect of the model that resonates most with me because of its importance would be the first aspect, conditions. Conditions include the denomination, size, age, and reputation of the school. From my experience as a teacher, the conditions largely affect many aspects of the student’s education, as well as a teacher’s mode of teaching. First, we have the denomination of the school. Different denominations have different customs and rituals. Reform synagogues include a lot more singing in prayers, no dress code, and maybe more lenient on the education with a focus more on fun. I have worked at two different Sunday Synagaoge schools and both were reformed and the same in that aspect. Before I taught, I was only exposed to Orthodox synagogues like Chabad which is what I attended with my family. There, we did not learn prayers with a melody, had a strict dress code, and it was not really fun most of the time. The size of the school greatly matters as well. The first school I worked at was a lot smaller, and the one I am currently at is three times as big. This means there is less individuality between teachers as well as student teacher relationships. At the old school, I knew every single teacher and most students in all of the grades. At my school now, I only know a handful of teachers and my students only. It feels a lot less personal, and I prefer a smaller school. I am also working with a different age this year, which shows me insight to one of the conditions in the Melton Model. At my last school I was working with 5th graders who are about 10 or 11 years old, and now I am working with ages three - seven. This makes a difference in the content I teach and the way I teach it as well. Many subjects I have covered in the past I can not cover now. 

  
  

Denomination: Arguably the most important, any program designed for an institution should fit within the ideology / philosophy of the institution, which in Jewish terms, means denomination. Designing an orthodox program that includes separation of men and women, inclusion of traditional texts from the Talmud and other sources, strict rules of kashrut and halakha, and other orthodox things, won't be successful with a Reform institution. And the reverse is true: designing a Reform program for an Orthodox institution will be a failure. Knowing your audience, and the types of things they respond positively and negatively to, is hugely important.

School / program history: Knowing the history of anything, including schools / institutions, helps with designing for the present. Has this institution ever engaged in a robust program of Israel education before? How did it go? Where were successes, and where were failures? Knowing the history of participants and institutions allows you to try something new when necessary, and to draw on the successes of the past, if any are present.

Age of participants: In designing content and curriculum, it must be age appropriate. If designing for younger children, perhaps a deep dive into the geopolitical history of the middle east is not the best idea. But, for high schoolers, college aged students, or adults, a more nuanced, open, and detailed conversation about the history of the Arab-Israeli conflict could be appropriate. Age may factor in in areas that would be unexpected as well. For example -- if you are designing a multi-day overnight program, that would include picking meals. Perhaps for older children, the food that is served can be an opportunity for education about the food and culture of Israel, but for younger children with pickier tastes, serving labneh, tabouleh, koobeh, and falafel might not be successful.

Size of school / program: This is highly important for many reasons. How many participants will there be within the program? The size of an institution, generally, directly correlates to how much funding is available -- bigger institutions usually have more money available. Does this apply to the institution that you are designing for?

When designing a building, an architect must first understand the makeup of the land that is being built on. A building that is sitting on sand or dirt must be built differently than a building that is sitting on top of granite. They analyze the material, and design a foundation suited to that material, and the rest of the building comes next. Any educational program must be thought of in the same way, particularly something that has potential to be highly emotional, such as Israel education. Understanding the ground that the institution rests on is the critical first step in creating a successful program.

One key aspect of the model that stands out is the role of immersive environments in Israel education. Immersive educational settings are described in the course material as transformative, offering learners the opportunity to engage with content in a comprehensive, uninterrupted manner. These environments can range from summer camps to school programs and trips to Israel, where participants are fully immersed in the experience.

Immersive environments are powerful because they engage learners cognitively, emotionally, and behaviorally. Unlike one-off educational activities, such as reading a book or attending a single lecture, immersive environments create a holistic experience. This approach often leads to deeper understanding and stronger emotional connections to the subject matter.

From my own experience as a teacher, I witnessed the impact of an immersive environment during a week-long educational retreat for students. This program allowed learners to live, eat, and study together while engaging in cultural and historical activities. The absence of competing distractions fostered a sense of community and a shared purpose, amplifying the educational impact.

An example from the course material is the mifgashim (encounters) between Israeli staff and young campers at North American summer camps. These interactions provide campers with a direct, personal connection to Israel, which cannot be achieved in a classroom setting. Similarly, trips to Israel, which encapsulate total immersion from the moment participants board the plane, offer unparalleled opportunities for engagement and learning.

In conclusion, the immersive aspect of the model is critical because it fosters a deep and lasting connection to the material. It encourages learners to fully integrate knowledge and emotions, creating meaningful and transformative educational experiences.

When it comes to cognitive goals, the environment of the classroom may be more suited to having grounded text study, debate and intellectual exchange.  In an ideal world, every Jewish child would receive a day school education, a Jewish summer camp experience, youth Israel experience, and have a robust Jewish practice at home.  Unfortunately, we know that for many students this is not possible, and we fill in the gaps as best as we can.

1. The Integrative and Comprehensive Nature of Immersion

Immersive environments in education are multifaceted. They integrate:

• Physical setting

• Time commitment 

• Educational components

• Identity-building practices 

By removing students from their familiar surroundings and placing them in an all-encompassing learning environment, immersion enables cognitive, emotional, and behavioral engagement on a deeper level. For example, in a Jewish summer camp, students do not just learn about Israel academically; they live in a space designed to simulate aspects of Israeli society, interact with Israeli counselors, and participate in cultural traditions such as flag-raising ceremonies, Israel Day events, and Hebrew immersion activities.

This holistic integration maximizes the cumulative impact of different learning experiences. Instead of a fragmented approach where learning happens in isolated moments, immersive education creates a continuous and reinforcing environment where students think, feel, and act within a specific framework.

2. My Personal Experience: A Military Training Camp

During high school, I participated in a seven-day military training program. The training took place in a remote mountain-based military camp, completely removing us from our usual school environment.

• New Identity Formation: We were divided into battalions, not based on our usual school classes. We lived in large dormitories that resembled military barracks, ate together in an orderly, command-driven cafeteria, and followed a strict, disciplined routine.

• Total Immersion in Routine: The military-style training extended beyond physical drills; it shaped our daily schedule, communication style, and group dynamics. For instance, mealtime was conducted in silence—we could only eat after every member of the battalion was seated, and no casual conversations were allowed.

One of the most striking immersive activities was a simulation exercise called “Rescue from the Fire”, where we had to save as many people as possible in a staged fire disaster. The atmosphere was intentionally heightened: dramatic music, loud motivational speeches, and emotional storytelling were used to stir deep emotional responses. Many of my classmates were moved to tears, fully immersed in the scenario. However, I found myself disconnected from the activity, questioning its necessity and impact.

This experience highlights a major drawback of immersive education:

• If a participant does not resonate with the core values or message of the experience, the immersion may feel artificial or even counterproductive.

• The depth of immersion does not automatically translate into meaningful engagement. While some of my classmates were deeply moved by the simulation, I found it unconvincing and emotionally manipulative, leading me to reject the intended lesson rather than embrace it.

3. Implications for Israel Education

My personal experience in military training offers important insights into the strengths and weaknesses of immersive education in Israel programs:

 Strengths of Immersion:

• When students buy into the immersive experience, it can be transformative—fostering identity development, emotional attachment, and deep engagement.

• In Israel education, immersive travel experiences, mifgashim (encounters with Israelis), and role-playing historical narratives create memorable and impactful learning moments.

 Potential Pitfalls:

• Lack of connection to the experience’s values can undermine engagement—students must feel authentically invested in the learning process.

• Overly scripted emotional experiences may backfire, leading students to question or reject the message instead of embracing it.

• Immersion without follow-up reflection risks creating intense but fleeting experiences that do not translate into long-term growth.