Funding under the Innovation Project is intended to assist congregations in developing sustainable and systemic (as opposed to temporary) change. Grant funds are not intended to defray current synagogue operational expenses, subsidize existing programs, or hire temporary personnel unless the congregation provides a plan to sustain the position upon the grant's termination.  In formulating proposals, applicants must incorporate a mixture of the following elements:

Process:	Consulting or training on educational/organizational issues for synagogue professional staff and lay leadership.onsulting or training on educational/organizational issues for synagogue professional staff and lay leadership.  At least one-third of the proposed budget must be set aside for this purpose (see examples above).
Program:	Payment for materials, supplies, scholarship/subsidies, guest instructors, speakers, and PR/marketing (although not food or refreshments).
Personnel:	Stipends or supplemental compensation for staff members who undergo training and/or assume additional responsibilities as a result of the funded initiative.

Note on "systemic" versus "programmatic" innovation: The Innovation Project seeks to foster the development of innovations which are "systemic" rather than "programmatic."  

"Programmatic" change refers to approaches which engage their intended audience in one-time or periodic events which are planned and executed in isolation from the remainder of the congregation's program, vision, or structure.  "Programmatic" change may arise from an immediate need or specific funding opportunity, but often occurs in a vacuum and without regard for the forces in the congregation which are supportive of or detrimental to the initiative. 

In contrast, "systemic" innovation links the program to other facets of the congregation, aligns it with the synagogue's overarching vision, and is mindful of how it is influenced by and impacts upon other aspects of the synagogue.  In a "systemic" model, programmatic change creates synergy with other areas of the synagogue, and is undertaken in a manner which strengthens the overall web of congregational life.   In additional, systemic innovation can accompany or lead to deeper change in synagogue governance, leadership roles, budgeting, and communication.

Example A: Family oriented programming could lead to "systemic change" if it supports the creation of a single, unified approach to Jewish learning for all ages in the congregation under the aegis of a single committee. Other possibilities include redefining the roles of lay leadership and professional staff, shifting the way the educational system of the congregation is presented to the membership and prospective membership, and an educational planning process that considers a family's matrix of possible experiences over a decade or two, etc.

Example B:  A single "preschool family havdalah celebration" could represent a very popular and positive innovation.  But the initiative would have great systemic value if it (1) takes place within a curricular framework that structures the experience in terms of pre- and post-event learning for parents and children, (2) creates opportunities for ongoing havdalah observance at home or in community, (3) involves other constituencies within the congregation, such as the Sisterhood or Men’s Group as "foster grandparents" for the children at the program, (4) is part of a broader congregational initiative to promote Shabbat observance in the home and the synagogue, (5) is connected with another congregational end-of-Shabbat activity, such as mincha/ma’ariv or seudah sh'lishit, and/or (6) is linked to an adult learning program open to preschool parents in which Shabbat and havdalah is part of the curriculum.

Example C:  A family Sukkah dinner has greater systemic value if it (1) involves inviting seniors in the congregation as "ushpizin," or guests, (2) involves families as well in the construction or deconstruction of the congregational sukkah, (3) integrates a mitzvah project (for example, regarding homelessness) in conjunction with the synagogue’s social action committee, (4) provides the tools and incentive for families to build their own sukkot in subsequent years, (5) becomes part of an annual cycle of congregational observance of the shalosh regalim, and/or (6) is planned in conjunction with the synagogue’s religious life or ritual committee to support the congregation’s other Sukkot-related activities, such as sales of lulavim/etrogim.