Inclusion Training Guide for Jewish Summer Camps
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990-PF I Return of Private Foundation
EXTENSION Return of Private Foundation WNS 952 Form 990-PF I or Section 4947(a)(1) Nonexempt Charitable Trust Treated as a Private Foundation 2012 Department of the Treasury Internal Reventie Service Note . The foundation may be able to use a copy of this return to satisfy state reporting req For calendar year 2012 or tax year beginning 12/1/2012 , and ending 11/30/2013 Name of foundation A Employer identification number Milken Famil y Foundation 95-4073646 Number and street (or P 0 box number if mail is not delivered to street address ) Room /suite B Telephone number ( see instructions) 1250 Fourth St 3rd Floor 310-570-4800 City or town, state , and ZIP code C If exemption application is pending , check here ► Santa Monica CA 90401 G Check all that apply . J Initial return j initial return of a former public charity D 1. Foreign organizations , check here ► Final return E Amended return 2 . Foreign organizations meeting the 85 % test, Address change Name change check here and attach computation ► H Check type of organization 0 Section 501(c)(3) exempt private foundation E If private foundation status was terminated Section 4947( a)(1) nonexempt charitable trust E] Other taxable private foundation under section 507(b)(1)(A). check here ► EJ I Fair market value of all assets at end J Accounting method Q Cash M Accrual F If the foundation is in a 60-month termination of year (from Part ll, col (c), Other (specify) under section 507(b)(1)(B), check here ---------------------------- ► llne 16) ► $ 448,596,028 Part 1 column d must be on cash basis Revenue The (d ) Disbursements Analysis of and Expenses ( total of (a) Revenue and (b ) Net investment (c) Adjusted net for chartable amounts in columns (b). -
The Impact of Camp Ramah on the Attitudes and Practices Of
122 Impact: Ramah in the Lives of Campers, Staff, and Alumni MITCHELL CoHEN The Impact of Camp Ramah on the Attitudes and Practices of Conservative Jewish College Students Adapted from the foreword to Research Findings on the Impact of Camp Ramah: A Companion Study to the 2004 “Eight Up” Report, a report for the National Ramah Commission, Inc. of The Jewish Theological Seminary, by Ariela Keysar and Barry A. Kosmin, 2004. The network of Ramah camps throughout North America (now serving over 6,500 campers and over 1,800 university-aged staff members) has been described as the “crown jewel” of the Conservative Movement, the most effec- tive setting for inspiring Jewish identity and commitment to Jewish communal life and Israel. Ismar Schorsch, chancellor emeritus of The Jewish Theological Seminary, wrote: “I am firmly convinced that in terms of social import, in terms of lives affected, Ramah is the most important venture ever undertaken by the Seminary” (“An Emerging Vision of Ramah,” in The Ramah Experience, 1989). Research studies written by Sheldon Dorph in 1976 (“A Model for Jewish Education in America”), Seymour Fox and William Novak in 1997 (“Vision at the Heart: Lessons from Camp Ramah on the Power of Ideas in Shaping Educational Institutions”), and Steven M. Cohen in 1998 (“Camp Ramah and Adult Jewish Identity: Long Term Influences”), and others all credit Ramah as having an incredibly powerful, positive impact on the devel- opment of Jewish identity. Recent Research on the Influence of Ramah on Campers and Staff I am pleased to summarize the findings of recent research on the impact of Ramah camping on the Jewish practices and attitudes of Conservative Jewish youth. -
5 the Fresh Air of Judaism: Jewish Life at Camp 6 the Counselor As Teacher and Friend 7 Valleys and Peaks of Staff Development 8 Building a Better Tent
sales00fm.i_xxii 11/3/03 3:18 PM Page i “How Goodly Are Thy Tents” sales00fm.i_xxii 11/3/03 3:18 PM Page ii sales00fm.i_xxii 11/3/03 3:18 PM Page iii “How Goodly Are Thy Tents” SUMMER CAMPS AS JEWISH SOCIALIZING EXPERIENCES Amy L. Sales and Leonard Saxe Brandeis University Press in association with The AVI CHAI Foundation Published by University Press of New England Hanover and London sales00fm.i_xxii 11/3/03 3:18 PM Page iv Brandeis University Press in association with The AVI CHAI Foundation Published by University Press of New England, Lafayette St., Lebanon, NH © by Brandeis University Press All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Data Sales, Amy L. “How goodly are thy tents”: summer camps as Jewish socializing experiences / Amy L. Sales and Leonard Saxe. p. cm.—(Brandeis series in American Jewish history, culture and life) Includes bibliographical references and index. ‒‒‒ (pbk. : alk. paper) 1. Jewish camps—United States. 2. Jewish religious education—United States. 3. Judaism—United States. 4. Camp counselors—Training of—United States. I. Saxe, Leonard. II. Title. III. Series. . .Ј—dc 2003020815 sales00fm.i_xxii 11/3/03 3:18 PM Page v Brandeis Series in American Jewish History, Culture, and Life JONATHAN D. SARNA, Editor SYLVIA BARACK FISHMAN, Associate Editor Leon A. Jick, The Americanization of the Synagogue, – Sylvia Barack Fishman, editor, Follow My Footprints: Changing Images of Women in American Jewish Fiction Gerald Tulchinsky, Taking Root: The Origins -
Ramah Alumni Survey 2016 a Portrait of Jewish Engagement
Ramah Alumni Survey 2016 A Portrait of Jewish Engagement Based on research conducted for the National Ramah Commission by Professor Steven M. Cohen of Hebrew Union College- Jewish Institute of Religion and the Berman Jewish Policy Archive at Stanford University. This study was supported by generous funding from Eileen and Jerry Lieberman. I. INTRODUCTION The comprehensive 2016 Ramah Alumni Survey powerfully demonstrates that Ramah alumni have deep long- term engagement in Jewish life and a network of lifelong Jewish friends. Professor Steven M. Cohen conducted the survey in June and July of 2016, emailing approximately 45,000 invitations to alumni, parents, donors, and other members of the Ramah community. Over 9,500 people responded to the survey. Of the completed surveys, 6,407 were from alumni (Ramah campers, staff members, or both). In his analysis of the survey, Professor Cohen compared the responses of Ramah alumni to those of individuals with similar backgrounds, specifically, respondents to the 2013 Pew study of Jewish Americans who reported that their parents were both Conservative Jews (“the Pew subsample”). Professor Cohen found that even compared to this group of people likely to show greater levels of Jewish engagement than the general Jewish population, Ramah alumni have much higher rates of Jewish involvement across many key dimensions of Jewish life, such as feeling committed to being Jewish, connection to Israel, and participation in synagogue life. In his report, Professor Cohen stated, “We can infer that Camp Ramah has been critical to building a committed and connected core of Conservative and other Jews in North America and Israel.” As a follow-up to Professor Cohen’s analysis, we compared the Ramah alumni responses to those of all Pew respondents who identified as Jews (“Pew overall”). -
Informal Jewish Education
Informal Jewish Education Camps Ramah Shimon Frost In its last issue, AVAR ve'ATID presented the story of Camps Massad — the first part of the late Shimon Frost's essay comparing Massad and Ramah Hebrew summer camps. The Ramah story, translated from the Hebrew by his widow, Peggy, follows. istorians frequently differ regarding the origins and development of human events. Do persons who initiate and promote actions bring them Habout, or are these people and their ideas also the products of certain changes in society? Ramah's appearance on the American camping scene is a classic example of a combination of both causes. The immediate post-World War II years represented a period of transition and consolidation for American Jewry. Among many Jews, the trauma of the Holocaust caused disillusionment and uncertainty about the future of the Jewish people. In demographic terms, the era is characterized by the transformation of the Jewish community from an immigrant society to one comprised primarily of native-born Jews with deep American roots. This phenomenon, combined with the struggle for a Jewish homeland in Eretz Yisrael, and the efforts to ameliorate conditions of Holocaust survivors in Europe's D.R camps, brought about a greater sense of unity within the Jewish collective. Demobilized Jewish soldiers with their young families began a mass exodus from urban centers to suburbia. In the absence of a "Jewish atmosphere" in these towns, the synagogue became the central Jewish institution in communities which sprang up all over the American continent. The first thing synagogues always did, was to establish an afternoon religious school for their children. -
2008 Schedule
884653.indd4653.indd 1 3-1177-0088 4 4:03:30:03:30 P PMM Letter from the Chairs Dear Friends, Welcome to Imagining a More Civil Society: The Summit on the University and the Jewish Community. One year ago a steering committee convened at Hillel’s Kraft Center for Jewish Student Life at Columbia University to begin planning this unique event. We set out not just to catalogue the many positive trends in civil discourse and civic engagement on campus, but to imagine what could be. With the generous support of the Einhorn Family Charitable Trust, this remarkable group of people – leaders of the academy and the Jewish community – developed a program that enables participants to refl ect on who we are and the ideas of others, to discuss and learn from others in an effort to share and integrate our truths, and to act to create greater opportunities for others. As we imagine a more civil society, we will focus deeply on discourse itself and also on activi- ties that foster safe dialogue and productive contributions to society. We will delve into the challenges of creating community, often raising questions without defi nitive solutions. We will demonstrate what we hope to lead on campus: respectful, authentic conversations in which we hold multiple truths simultaneously, listening carefully while articulating our own thoughts and opening ourselves to letting go and learning anew. We will bring back to campus fresh ideas on discourse and civic engagement. We would like to take this opportunity to thank Hillel International Board of Governors Chairman Edgar M. -
Kehilath Jeshurun Bulletin
RICHARD JOEL TO ADDRESS ANNUAL MEETING (See Page 3) Kehilath Jeshurun Bulletin Volume LXXIII, Number 5 March 29, 2004 7 Nisan 5764 CYNTHIA K. APRIL ANNUAL SYNAGOGUE SHABBATON April 2 - 3, 2004 SHABBAT SCHOLAR Friday Evening Dinner: “TO ACQUIRE A WIFE: RABBI DOV LINZER MARRIAGE AS ACQUISITION Rosh HaYeshiva OR AS KIDDUSHIN” At Yeshivat Chovevei Torah Saturday Morning: Rabbinical School “CHRISTIANITY AND ISLAM: IDOLATRY?” FRIDAY DINNER AND SATURDAY LUNCH — SHABBAT BEFORE PASSOVER (THIS MEANS NO COOKING FOR YOU!) Two Meals Members: Non-Members: Adult $60 Adult $70 Junior $50 Junior $60 Child $30 Child $50 Deadline: Wednesday, March 31 Space Permitting YOM HASHOAH SERVICE HOLOCAUST REMEMBRANCE DAY Sunday, April 18, 7:00 PM "THE CHANGING FACE OF ANTI-SEMITISM: HOW FAR HAVE WE COME?” ABRAHAM FOXMAN National Director of the Anti-Defamation League The program will begin with a candle lighting and to indicate their participation. Ma’ariv, readings ceremony by survivors and second, third, and fourth for a Holocaust Service, appropriate songs by the generation participants. Those who fit into these Ramaz Middle School Chorus and poems written categories are urged to call Event Co-Chair Caroline about the Shoah by students of the Ramaz Middle Massel at 212-861-7178 to inform us of their history School will complete the evening. Page 2 KEHILATH JESHURUN BULLETIN SUE ROBINS AND ELISA LUNZER TO RECEIVE SECOND ANNUAL JUDITH KAUFMAN HURWICH KETER TORAH AWARDS ON SHAVUOT The Officers and Executive Committee of the congregation are pleased to announce that the Second Annual Judith Kaufman Hurwich Keter Torah Awards will be presented to Sue Robins and Elisa Lunzer on the second day of Shavuot. -
Institutional Memory of the Nivonim Program at Camp Ramah in Wisconsin Robin (Aviva) Schwartz [email protected]
Clark University Clark Digital Commons International Development, Community and Master’s Papers Environment (IDCE) 5-2016 Institutional Memory of the Nivonim Program at Camp Ramah in Wisconsin Robin (Aviva) Schwartz [email protected] Follow this and additional works at: https://commons.clarku.edu/idce_masters_papers Recommended Citation Schwartz, Robin (Aviva), "Institutional Memory of the Nivonim Program at Camp Ramah in Wisconsin" (2016). International Development, Community and Environment (IDCE). 30. https://commons.clarku.edu/idce_masters_papers/30 This Research Paper is brought to you for free and open access by the Master’s Papers at Clark Digital Commons. It has been accepted for inclusion in International Development, Community and Environment (IDCE) by an authorized administrator of Clark Digital Commons. For more information, please contact [email protected], [email protected]. Institutional Memory of the Nivonim Program at Camp Ramah in Wisconsin Aviva (Robin) Schwartz May 2016 A Practitioner Paper Submitted to the faculty of Clark University, Worcester, Massachusetts, in partial fulfillment of the requirements for the degree for Masters of Arts in Community Development and Planning And Accepted on the recommendation of Laurie Ross, Ph.D., Chief Instructor Shelly Tenenbaum, Ph.D., Professor Abstract Institutional Memory of the Nivonim program at Camp Ramah in Wisconsin Aviva (Robin) Schwartz The purpose of this study is to explore how institutional memory for the Nivonim program is maintained at Camp Ramah in Wisconsin. Transitions in key leadership positions like unit heads are extremely common, and therefore cannot be allowed to become a constraint in the program’s development. The research process consisted of 31 interviews with camping professionals within the Camp Ramah in Wisconsin, as well as other Jewish and secular camps. -
Jewish Summer Camping and Civil Rights: How Summer Camps Launched a Transformation in American Jewish Culture
Jewish Summer Camping and Civil Rights: How Summer Camps Launched a Transformation in American Jewish Culture Riv-Ellen Prell Introduction In the first years of the nineteen fifties, American Jewish families, in unprecedented numbers, experienced the magnetic pull of suburbanization and synagogue membership.1 Synagogues were a force field particularly to attract children, who received not only a religious education to supplement public school, but also a peer culture grounded in youth groups and social activities. The denominations with which both urban and suburban synagogues affiliated sought to intensify that force field in order to attract those children and adolescents to particular visions of an American Judaism. Summer camps, especially Reform and Conservative ones, were a critical component of that field because educators and rabbis viewed them as an experiment in socializing children in an entirely Jewish environment that reflected their values and the denominations‟ approaches to Judaism. Scholars of American Jewish life have produced a small, but growing literature on Jewish summer camping that documents the history of some of these camps, their cultural and aesthetic styles, and the visions of their leaders.2 Less well documented is the socialization that their leaders envisioned. What happened at camp beyond Sabbath observance, crafts, boating, music, and peer culture? The content of the programs and classes that filled the weeks, and for some, the months at camp has not been systematically analyzed. My study of program books and counselor evaluations of two camping movements associated with the very denominations that flowered following 1 World War II has uncovered the summer camps‟ formulations of some of the interesting dilemmas of a post-war American Jewish culture. -
Limud by the Lakerevisited: Growth and Change at Jewish Summer Camp
e g n a h C d n a h t w o r G : d e t p i s m i a v e C R r e e k m a m L u Limud by the Lake Revisited: e S h t h y s b i d w u e J m Growth and Change i t a L r d e at Jewish n x a o l B e u w m e a Summer Camp h t S t a e l o M c i N , D h P , s e l a AMY L. S ALES , P HD S . L ICOLE AMUEL y N S m A and MATTHEW BOXER Cohen Center for Modern Jewish Studies Brandeis University Adar II 5771 March 2011 Limud by the Lake Revisited: Growth and Change at Jewish Summer Camp AMY L. S ALES , P HD NICOLE SAMUEL and MATTHEW BOXER Cohen Center for Modern Jewish Studies Brandeis University Adar II 5771 March 2011 Table of Contents Introduction 1 Limud by the Lake Revisited: Growth and Change at Jewish Summer Camp 3 Method 3 Changes Observed 2000-2008 4 Campers and their Families 11 Staff 13 Factors in Camper and Staff Retention 18 Gains from the Summer Experience 19 Lessons Learned 2000-2008 21 Into the Future 26 Conclusion 29 References 30 Research Team 31 Participant-Observation Field Workers 32 List of Tables and Figures Table 1: Total Excess Capacity 2008 6 Table 2: Child’s Denomination by Type of Camp 11 Table 3: Jewish Activities (% Occasionally or Frequently) 13 Table 4: Staff Denomination by Camp Denomination (All staff) 14 Table 5: Jewish Connections 15 Table 6: To What Extent Do the Following Define You and Your Life? 16 Table 7: Jewish Observance at Camp versus What the Parent Would Like for Child 19 Table 8: Camp Learning 21 Figure 1 : Jewish Observance at Camp versus Home 18 Introduction o learn about the field of Jewish overnight summer camps and explore its potential addition to our philanthropic portfolio, AVI CHAI commissioned Tleading researchers Leonard Saxe, PhD and Amy Sales, PhD from Brandeis University to spend time visiting 18 Jewish camps during Summer 2000 and report what they saw. -
Migola-Legeula---Online-Viewing.Pdf
◆ Shabbat HaGadol Shabbat, April 13: Shabbat HaGadol Drasha Rabbi Brahm Weinberg Dinah and Rav Amnon were both born at Bikur Cholim Over the next 45 years, Rav Haramati led the Bible Rabbi, Kemp Mill Synagogue Hospital in Jerusalem within one year of each other. Dinah department at the Yeshivah of Flatbush and taught Rabbi Weinberg has been the rabbi of KMS since 2015, and also serves is the eldest daughter of Rabbi Shmuel and Bitya (Horowitz) thousands of students, also leading classes in the as the secretary of the Vaad Harabanim of Greater Washington. Rabbi Weinberg received his Semicha from RIETS. Prior to joining KMS, Eliezri. Her father left Russia with the Chafetz Chayim community. While Dinah first elected to Rabbi Weinberg served as rabbi of YI of West Hartford for six years. (Harav Yisrael Meir HaCohen) and came to Eretz Yisrael to In the aftermath teach at the Bialik School in Brooklyn, ◆ Pesach become Rav Kook’s principal student. Rabbi Eliezri served of the Holocaust in 1968 she transferred to the Yeshivah 2nd Day of Pesach, 8:45 Minyan as the first Rabbi of Bayit V’gan (to both Askenazim and and the rebirth of Flatbush to assume duties as chair of Raz Haramati Sefardim), later serving as the first Military Chaplain of the of the State of the Hebrew Department. Rav Amnon Son of Rav Amnon, zt”l & Dinah Haramati IDF in Jerusalem. Dinah’s mother was born a 6th generation Israel, our calling and Dinah also spent many summers A senior vice president at Fi-Tek, Raz is a graduate of the Yeshivah of Israeli, making Dinah a 7th generation sabra. -
Concurrence to David Hoffman's Teshuvah
OH 244:1.2018 Concurrence to Rabbi David Hoffman’s Teshuvah, “Building at What Cost?” Rabbi Elliot N. Dorff This paper was submitted, in October 2018, as a concurrence on “Building at What Cost?” by Rabbi David Hoffman. Dissenting and Concurring papers are not official positions of the CJLS. I voted for this teshuvah both because its research and reasoning are cogent and also because in the context of the building project of the Jewish Theological Seminary, I think that he weighed the various factors involved correctly. That said, I think that other institutions (including synagogues, schools, and camps) in other situations might weigh those factors differently and use kabblanut to justify allowing non- Jewish contractors to work on those institutions’ building projects on Shabbat. There are several reasons that lead me to this conclusion: 1) I fully agree that what Jews knew about Jewish law and their degree of adhering to the laws of Shabbat at the time of Rabbenu Tam far outpaces what we can expect of lay Jews in the Conservative movement today. I think, though, that Rabbi Hoffman underestimates the ways of informing Jews today about these issues so that people seeing building of a Jewish institution on Shabbat will understand why it is justified. This can be done not only with the old technology – e.g., a sign in front of the building indicating that the contractor is not Jewish, that payment to the contractor is for the completed project and not calculated on an hourly basis. and that the contractor has chosen to use Shabbat as one of the days to complete the work – but also, and even more extensively, on the internet, including the various ways the institution communicates with its adults, teenagers, and children.