Working in pluralistic Jewish education in two distinct contexts—Brazil and Israel—has been both enriching and revealing. In Brazil, I spent six years at Renascença School, a century-old institution in São Paulo, where I witnessed a gradual evolution in the understanding and practice of pluralism. Now, in Israel, I find myself at Keshet Shoham, which is part of the Meitarim network of schools and communities founded with a clear pluralistic ideal. These experiences have highlighted similarities and differences that reflect the unique aspects of each society and the historical development of Jewish educational pluralism in these settings.

In Brazil, Jewish schools did not initially have a clear intention of being pluralistic. Over the years, the concept has matured, reflecting the diversity of practices and identities within the Jewish community. In Israel, on the other hand, pluralistic schools were founded with a defined goal: to create a space where Jews of diverse practices could coexist and understand each other.                                                                                                                                                               

One main contrast lies in the motivation for pluralism. In Brazil, it often stems from a practical necessity. With smaller communities, it is challenging to sustain multiple schools that can effectively serve different Jewish backgrounds. Pluralism allows schools to cater to a broader range of families and helps combat the threat of assimilation, a constant challenge for communities outside of Israel.

In Israel, however, the motivation for pluralism is primarily ideological. Israeli society is deeply divided in many areas of public life, including the education system, which comprises secular and religious streams. Pluralistic schools thus emerge as an effort to address this divide, providing a space where children from various backgrounds can learn to coexist from a young age.

In Brazil, many secular Jewish families maintain some level of religious practice, albeit non-Orthodox, meaning that pluralistic Jewish schools tend to aim for a space of coexistence and dialogue between liberal and Orthodox orientations. In Israel, secular Jews tend to have a more distant relationship with religious practices, while religious Jews are predominantly Orthodox. Thus, school pluralism here emphasizes interaction between secular and Orthodox Judaism, fostering a coexistence that would rarely occur in other settings.

Another key difference is the support structure for pluralistic education. In Israel, the Meitarim network provides a consolidated system of teaching materials, training, and support for pluralistic schools, reinforcing the educational approach and keeping it relatively standardized. In Brazil, this formal support is virtually nonexistent. The implementation of pluralistic education relies heavily on the individual work of teachers and school administration, without a standardized structure. Portuguese-language support material focused on Jewish pluralism would certainly be a valuable contribution to Brazilian Jewish education.

One important difference between the two contexts is how schools structure their curriculum. In Brazil, the curriculum is unified, and students are rarely divided by Jewish orientation. Some schools offer extracurricular activities to deepen Jewish Tradition, but the main curriculum is collective. In Israel, however, there are models that allow for some division according to family orientation. At Keshet Shoham, for example, there are times when students from observant families may take Halacha classes, while others study cultural aspects of Judaism.

A notable similarity between the two contexts is the concern some parents have about the influence of alternative identities on their children. In both Brazil and Israel, religious families often fear that interaction with secular peers will reduce their children’s interest in Jewish traditions. On the other hand, secular families worry that the presence of Orthodox educators or observant classmates might induce their children to adopt a religiosity not part of their daily lives. This tension requires pluralistic schools to establish clear communication and transparency regarding the Jewish curriculum, ensuring that families feel involved and confident that their values and identity will be respected.

One common element observed in both contexts is the Zionist connection that permeates pluralistic schools. Both in Brazil and in Israel, love for and connection to the State of Israel represent a shared identity that unites children and their families, regardless of religious differences. The connection to Israel offers a sense of belonging that strengthens schools as spaces of gathering.

Thinking back to significant moments illustrating the importance of pluralistic Jewish education in each context, Shabbat experiences come to mind in both cases.

At Renascença, in 2014, inspired by the “Shabbat Project,” we organized a Kabbalat Shabbat to include liberal and Orthodox families. With no electronics, a modest separation between men and women, and a kosher dinner, the event brought together over 700 people in a gathering of shared respect and community. In Israel, at Keshet Shoham, we organized a Shabbat dinner exclusively for fifth-grade children, the result of a long process of reflection and collaborative planning with families.

These experiences reveal that shared Shabbatot offer a significant measure of the success of pluralistic education, challenging us to create an experience that is meaningful and inclusive for everyone.

Reflecting on this journey, I see that pluralism in Jewish schools is a powerful ideal, which adapts itself to the needs and realities of each country. In Brazil, pluralism is a way to ensure continuity of Jewish identity in small communities; in Israel, it is an attempt to unite a fragmented society. In both cases, it is an invitation to dialogue and to the building of a Jewish identity rich in diversity and mutual respect.