A camp is just a camp, but MY CAMP IS THE BEST THING EVER.
It doesn’t have the same ring, but you get the idea.
[Colemanites] get together during the year. The Clergy Advisory Board gathers to talk education and development. The Olim Fellows meet to learn about social justice, Reform Judaism, and to explore other camps in the URJ family. Cornerstone Fellows gather to learn how to make great programming even better with camps from all over North America, and brainstorming how to impact their work at Coleman when gathering in “Camproom.” Retreats. NFTY. Facebook. Instagram. Camp Shabbat. Bar/Bat Mitzvah weekends. Shabbat dinners. The emails – so many emails.
[Coleman] people find time to see [Coleman] people.
At the end of February, a collection of Coleman people met in Atlanta for two days. This form of Coleman reunion was targeted and focused. Like last year’s MasheJew meeting, we were developing curriculum. This year, we did some editing of the units from last year, and added in two more units. We also did a series of Tefillah workshops that could fill an entire summer of Kavannah (our name for our counselor- and programmer-led programming), come from my work at camp and at The Davis Academy (#NADIV) and will be one of my sessions when I serve on Cornerstone Faculty in May. We’re working on developing a program called “Hot ShoTz” (ShoTz is the abbreviation in Hebrew used to describe a service leader) which will teach people in our camp community leadership skills and service-leading methodology, allowing them to step up, and to shine in a new light.
It was a long 25 hours, Shabbat-long in length, but stuffed with beautiful, holy work. Faculty clergy, programmers, unit heads, our Rosh Mishlachat (Head of the Israeli Delegation), one of camp’s specialist coordinators, and year-round staff collaborated on all-camp programming, on Tefillah, and on unit specific work.
We’re not done with the work. There will be more emails. There will be teaching and learning and a summer of experimenting with new, exciting programming. And I’m thankful to know that there are so many people who are working toward another amazing summer of programming. This is the good that comes from thinking about camp all day, every day.
And if you want to be a Hot ShoTz, Coleman staff, you know where to find me.
Where [Coleman/ite] = [Your Camp’s Name/people]
Jewish overnight camp is about so much more than campfires and color war. At camp, kids get the chance to explore who they are—and who they want to become—in an active, inspiring, fun-filled environment. (Marshmallows included.) But paying for camp can be difficult. We get it—we are parents too.
We have some easy ways to make the dream of overnight summer camp a reality for your child. We can even help you find the perfect camp—no matter what your background, you will find a place your child will have fun, be comfortable, learn more about themselves, and explore their Jewish identity.
If your family lives in the northeast, check out BunkConnect, a new program that offers introductory rates at 40-60% off to first time campers. Finding out if you qualify is quick and confidential—answer six questions at BunkConnect.org. Then start browsing for the right summer experience for your child for this summer! The website will connect you right to the camp director to learn more about the experience.
One Happy Camper
BunkConnect doesn’t work for your family? One Happy Camper offers first time campers up to $1000 off. With over 155 Jewish camps on Foundation for Jewish Camp’s Find a Camp tool – search out the perfect one. You can narrow down your search by choosing preferred session length, specialty activities, denomination, and more. Once you choose a camp visit OneHappyCamper.org to see if you are eligible for a need-blind grant.
While you are on our website, visit our scholarship database. Don’t forget to talk to your synagogue, local federation, JCC or other Jewish organizations. Many have scholarships available to make summers at Jewish camp a reality
At Jewish camp, ruach (spirit) is part of every activity—from dancing to hitting a home run—allowing campers to explore their connection to Judaism in a meaningful way while having the summer of their lives. Clearly, we are a little passionate about this. You will see the difference in your child the minute they return home. The impact of overnight Jewish camp is immediate. At camp, kids hang out with amazing role models, who inspire confidence and independence, guiding your child to hone their skills, build self-esteem, and discover interests and talents they never knew they had.
We can’t wait for your child to have the summer of a lifetime. (And you get a bit of a break from the logistics of the daily grind, not bad…)
Teachers, curricula, grades, rulers, pencils, erasers, chalk, markers, handouts, hands up, heads up, mouths shut, black boards, white boards, smart boards, and (all too often bored) students: the ingredients of formal education. If we were to reject these in the name of awaking our children to the joy and splendor of Jewish life, we would be relegated to the realm of informal education. But calling it informal seems too limiting. By calling it informal we are defining this mode of education by what it is not, as compared to defining it by what it is. That is why I prefer to call it experiential education. But, what is experiential education? In general the core of excellent experiential education is plainly put: excellent education. But if experiential education does not follow the recipe of formal education, what is its secret in ingredient?
So even before I get started I want to say that I believe assessment, evaluation, and accountability are crucial to the educational project, but here I want to explore what positive things happen in the educational kitchen when we take away the grades and remove the perception of judgment. With this move away from presumptive hierarchy, the weight of the education needs to be born out on the shoulders of the relationships. It is only when the educators meet the students’ basic needs and achieve a mutual trust that we get cooking. In an environment where we are giving grades we need to be transparent, otherwise we run the risk of being unethical. How can a student be held accountable for something that they did not know that they were going to be tested on? In experiential education, the deepest learning often happens when educators help students get out of their own way in the service of their learning. We often need to use obfuscation and trickery. Being transparent often destroys that magic. Obviously this manipulation can be misused, but if we maintain that trust, the process will yield future revelations and breakthroughs in learning.
It is interesting to think about this aspect of education in the larger context of revelation. When the People of Israel were about to receive the Torah at Sinai, the Torah says, “And Moshe brought forth the people out of the camp to meet God; and they stood under the mountain.”(Exodus 19:17) What does it mean “under the Mountain?” On this, in the Talmud Shabbat 88a, Rabbi Avidimi ben Hama ben Hasa said that this teaches us that the Holy One raised the mountain above them like an inverted cask and said, “If you accept the Torah, good; if not, this will be your burial.” So our experience at Sinai was less an intimate moment under the chupah, and more, a carjacking. Rabbi Aha ben Yaakov noted that accepting the Torah under duress presents a strong challenge to the obligatory nature of Jewish law. How can we be held liable for a contract that we were forced into? But Raba said that they accepted it again in the days of Purim, as it says in Megilat Esther, “The Jews fulfilled and they accepted.” (Esther 9:27) Why the doubling of language? This means: they fulfilled what they had already accepted. The fulfillment of the added laws of Purim demonstrated that they accepted the laws of Sinai from thousands of years earlier. The difference being that this time there was no duress. It was not only that there was no God to push them into it, in the entire book of Esther there is no reference to God. God is hidden.
The story, and the holiday of Purim, seems to be a theater in which we are exploring what is hidden and what will be revealed. Esther’s name and identity are hidden. When will they be revealed? We explore this with all of our customs of costumes. The fate of the Jewish people is unknown. When will that be revealed? We explore this with our community gatherings and of course our eating. There would be no story of Purim if all we had was transparency. Purim seems to be a holiday of delayed revelation.
I am not arguing that formal education is bad. I happen to love it and it has a huge role to play in education, but it is clearly not the only way. We need different ingredients to meet the needs of different learners. The delayed revelation of Purim points to a secret ingredient of experiential education. What does the world look like without a judge or judgment? The absence of God made it possible for Esther to be a true heroine. If there was transparency, Esther would have never learned the nature of her commitment to her community. We see many aspects in camping where it is a child centered institution free of judgment because the adults are hidden and there are no grades. The joyous Judaism and the freedom of camp hide the highly organized and intentional program. If we had to be transparent about our intention to make another generation committed to our future we would not be successful. As we read in Megilah, “The Jews had light and gladness, and joy and honor.” (Esther 8:16) It is only at the end of the story of Purim that the hidden became clear, but boy were they glad.