The Canteen is a tribute to all things Jewish sleepaway camp. Hosted by the Foundation for Jewish Camp (FJC), this blog is written by campers, alumni, parents, and camp professionals and is a place to talk about parenting, camp fun, projects, crafts, recipes, and more – all tied back to Jewish holidays, traditions and, of course, camp!
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 at Sinai, the Torah says, “And 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 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 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 , 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.
Pronounced: moe-SHEH, Origin: Hebrew, Moses, whom God chooses to lead the Jews out of Egypt.
Pronounced: PUR-im, the Feast of Lots, Origin: Hebrew, a joyous holiday that recounts the saving of the Jews from a threatened massacre during the Persian period.
Pronounced: shuh-BAHT or shah-BAHT, Origin: Hebrew, the Sabbath, from sundown Friday to sundown Saturday.
Pronounced: TALL-mud, Origin: Hebrew, the set of teachings and commentaries on the Torah that form the basis for Jewish law. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history.
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.
Pronounced: YAH-kove or YAH-ah-kove, Origin: Hebrew, Jacob, one of the Torah’s three patriarchs.