Kol Ramah

Parashat Ki Tavo [Deuteronomy 26:1-29:8] features one of my favorite Torah passages, the ritual of the bringing of the first fruits. The Israelite farmer is instructed to bring his first fruits to the kohen [priest] and recite a sacred history, recounting how his ancestor was a wandering Aramean who descended to Egypt few in number, became a great and numerous nation, was treated badly, enslaved, and oppressed until God heard his outcry and saw his affliction and rescued him with signs and wonders and led him to the Promised Land. And now having settled on the land the farmer brings his first fruits as a sign of God’s redemptive power and as a fulfillment of the divine promise. The rabbis take this passage and make it the heart of the Passover seder in the wake of the destruction of the Temple. Redemption no longer takes place in the Land in historical time; it takes place through the telling of the story at a meal infused with symbolic meaning. Shabbat Shalom!

Parashat Ki Tetze [Deuteronomy 21:9-25:19 is, to use a phrase that Eliot likes to use, the most mitzvah dense parashah, meaning there are more mitzvot in this parashah, over 70 of the 613, than in any other. That astounding fact raises some intriguing questions, the first one perhaps being why? Why this parashah? Do we say to ourselves when we get here, this is really what the Torah is about? This was the foundation of our conversation. Along the way, we happened to discuss some of the laws! Shabbat Shalom!!

Parashat Shoftim [16:18-21:9] is another rich parashah in Sefer D’varim [Book of Deuteronomy]. Jeffrey Tigay divides into two major sections: Civil and Religious Authorities [16:18-18:22] and Judicial and Military Matters [19:1-21:9]. Our conversation also divided into two parts: a discussion of 16:20, with its key phrase צדק צדק תרדוף [tzedeq tzedeq tirdof; Justice, justice you shall pursue] and some laws of warfare. We recorded on the eve of the first day of Rosh Hodesh Elul. Tomorrow night we begin reciting Psalm 27 in evening and morning prayer services, formally ushering in the High Holy Day Season. Shabbat Shalom!

Parashat Re’eh [Deuteronomy 11:26-16:17] is filled with interesting material, including the centralization of the cult in the Temple in Jerusalem, false prophets, dietary laws, the sabbatical year, and a holiday calendar. In our conversation this week we focused on simhah [joy], and how to understand the commandment to rejoice. We hope you are happy with it! Shabbat Shalom!!

Eytan interviewed by our own Solelim camper Rafi Carter

Parashat Va-et’hanan [Deuteronomy 3:23-7:11] features the Ten Commandments and the 1st paragraph of the Shema, to which we customarily refer as the Shema and Ve-ahavta. There are also a number of p’suqim [verses] which made their way into the liturgy. And there is still more. For example, the discerning reader/listener will note that part of the reading will seem familiar, due to the fact that it is the Tisha B’Av morning reading. Off hand, I believe this is the only time a Shabbat Torah Reading includes a Torah Reading for a special occasion earlier in the week. Despite the richness of the parashah, we spent most of our time talking about Tisha B’Av, the Jewish national day of mourning, since we recorded Thursday afternoon. Near the end we worked in the parashah, discussing Moses’ final plea to God to be allowed to enter the Promised Land. With Tisha B’Av now behind us, we look forward to Shabbat Nahamu [haftarah from Isaiah 40:1-26, which has its own riches]. We have progressed another major step toward the High Holidays, little more than seven weeks away. Shabbat Shalom! Please note that we will not be recording next week. Our next scheduled Parashah Talk is for Re'eh, the week of August 8th. Stay tuned!

Josh Archibald (Gesher '26) interviews Winnie Sandler Grinspoon, president of the Harold Grinspoon Foundation, in the studio of Radio Kol Ramah, Camp Ramah in the Berkshires.

This week is Shabbat Hazon, taking its name from the opening word of the Haftarah [Isaiah 1:1-27], the 3rd haftarah of admonition or rebuke before Tisha B’Av. The Torah reading is parashat D’varim [Deuteromonomy 1:1-3:22], the 1st parashah in Sefer Devarim [Book of Deuteronomy]. As Jeffrey Tigay outlines Deuteronomy in his JPS Torah Commentary, the parashah consists of a Prologue [1:1-5] and the beginning of the 1st Discourse [Deuteronomy 1:6-4:43], which will conclude in next week’s parashah. It seems an odd way to begin the book, so we used most of our time to situate the book in the context of the Torah but also in the context of other great speeches [Lincoln’s Gettysburg Address and King’s I Have a Dream Speech]. The conversation meandered perhaps more that usual, even for us; we hope you like it! Shabbat Shalom!!

Great interview by Tess Kenter of Amy Skopp Cooper on Camp Ramah!

Parashat Matot-Masei [Numbers 30:2-36:13] is the double portion that concludes our reading of the Sefer B’midbar [Book of Numbers]. As befits a double portion, the longest Torah reading of the year, it is filled with a variety of material, including the annulment of oaths and vows made by women at the beginning of Matot [Numbers 30:2-17] and the itinerary of wilderness journeys [Numbers 33:1-49] at the beginning of Masei, among other passages of great interes. A perhaps minor note about this wilderness itinerary is the associated command [33:2] to record them in writing. We spent almost our entire conversation on the phenomenon of writing in the ancient world and why this particular passage required a written record. We hope you enjoy it. Shabbat Shalom!

Parashat Pinchas [Numbers 25:10-30:1] has a lot of interesting material, such as the denoument to the Pinchas episode from last week [25”10-18], the daughters of Zelophechad receiving the inheritance from their father [27:1-11], and the holodiay readings [28:1-30:1], But since this Shabbat is July 4th, the 250th anniversary of the signing of the Declaration of Independence, we devoted the show to the religious significance of that event and how we might mark the day religiously. Occasionally we made connections to the parashah as well! Shabbat Shalom and Happy Birthday America!

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. The double parashah Chukat-Balak [Numbers 19:1-25:9] is rich with interesting material, including the red heifer [Numbers 19], Moses & The Rock [Numbers 20:1-13], the prophet Balaam and the scene with the talking donkey [Numbers 22-24], and the first half of the story about Pinchas [Numbers 25:1-19]. We find it difficult to pass up any opportunity to discuss Moses & The Rock, and it is to that story that we devoted most of our conversation. This morning Jeremy’s grandson, Eliyahu Aviv, was welcomed into the covenant of Abraham. Mazal Tov! Shabbat Shalom!!

Parashat Korach [Numbers 16-18] is described by Jacob Milgrom as “Encroachment on the Tabernacle”. We know it better as the multi-layered account of a series of rebellions, the best known of which is Korach’s rebellion. However, the discerning reader can identify relatively easily 2 or 3 more, each distinguished by a different rebel or set of rebels, and a different object. Korach himself is unhappy that Moses has received the leadership position and Aaron the priesthood; he makes the claim that all the people is holy. We discuss the character of Korach and how we best understand him: as a demagogue, as a person with a legitimate claim, or perhaps some mixture of the two. The good news this week, and the reason for the delay of our podcast, is the birth yesterday of Jeremy’s [and Amy’s] first grandchild, a boy. Mazal tov to both sets of grandparents [Ira and Sheri Balsam], and of course the parents, Didi and Ariel Kalmanofsky.

The main story in parashat Sh’lach [Numbers 13:1-15:41] is the tragedy of the spies. In some ways, this sin, the failure of the Israelites to recognize that their destiny is to conquer the land no matter what the odds, is their greatest sin. For the rabbis, there seems to be little question, for they associate the sin of the spies with Tisha B’Av, the worst day on the Jewish calendar, whereas the sin of the Golden Calf is associated with the 17th of Tammuz, a prelude to Tisha B’Av. The verb la-tur, “to seek out, spy out, explore”, which is repeated many times througout the narrative of the spies, is picked up in the final section of the parashah, which we know as the third paragraph of the Sh’ma. There, the tzitzit, the ritual fringes, are intended to prevent Israelites from being led astray by their hearts and eyes. In a sense, this paragraph comes to remind us that the very act of la-tur, seeking out, is fraught with danger. Whether the initial command comes from God or Mose, or even the people themselvies is, perhaps immaterial. It is the command to la-tur, to scout out, without the requisite controls suggested by the tzitzit, which dooms the spies. We are often led astray. God provides the means to withstand the temptation. Now that war seems to have resumed, our thoughts and prayers are with those defending the United States as part of the United States Armed Forces and those defending Israel as members of the Israel Defense Forces. May peace soon descend on the region and all other troubled areas on earth. Shabbat Shalom.

Parashat B-ha’alotcha [Numbers 8:1-12:16] is a particularly rich parasha, with passages about, among other things, the menorah, the second Passover for those unable to make the Passover sacrifice in Nisan, the trumpets whose blasts would summon the people to act in certain prescribed ways, and various complaints by Moshe and the people whose resolution required divine intervention. Our conversation focused on the second Passover [9:1-14] and the trumpets [10:1-10]. Feel free to leave comments below. Shabbat Shalom!

Parashat Naso [Numbers 4:21-7:89] features, among other things, the law of the suspected adulteress [sotah in Hebrew], the nazir [the person who seeks more piety than is required by normative biblical law], and the gifts of the chieftains in chapter 7, at 89 verses the longest in the Torah. Between the laws of the nazir and the gifts of the tribal chieftains we find a passage of 6 verses which contain the priestly blessing [Numbers 6:22-27]. This passage is perhaps the earliest liturgy in the Bible since its use as a liturgy is as it appears in the Torah. The Shma, in contrast, which is also a very old liturgy, was cobbled together from 3 texts which serve a different function in the Torah than it does in the prayerbook. There are perhaps other texts similar to the priestly blessing, such as the recitation voer the first fruits [Deuteronomy 26:5-11] and the vidui ma’aser [the confession over the tithes], but it is fair to say that the priestly blessing has been in continual liturgical use from the days of the Torah down to our own, long after the destruction of the Temple and the loss of sovereignty in the land. So while the 6 verse passage is far shorter than the other units in the parashah, its significance in Jewish life is all out of proportion to the word-count of the passage. We spent most of our conversation unpacking this passage. As always, we request that you send your responses to our show here, or in another platform that you prefer. Shabbat Shalom!

This Friday and Shabbat is the holiday of Shavuot, the Feast of Weeks, also known as Hag Ha-biqqurim, the pilgrimage of first fruits and z’man matan torateinu, the season of the giving of the Torah. As Jeremy explained the midrash, the rabbis were sensitive to the notion of the giving of the Torah, developing the idea that the Torah was not received until the time of Esther and Mordecai. You will have to listen to the show to find out how we unpacked this! Suffice it to say, our focus was on Shavuot; even though the Ten Commandments figured in our discussion, that passage is read on Friday. We did not get to the Torah Reading for Shabbat, which we last heard on the last day of Pesah. Hag Same’ah and Shabbat Shalom!

Parashat B’midbar [Numbers 1:1-4:20] is the first parashah in Sefer B’midbar [Book of Numbers]. There are a lot of names and numbers, the opening chapters detailing the census of the Israelites in the second month of the second year of their journey in the wilderness. There are numbers provided for each of the tribes, for each camp [3 tribes for each direction (east, south, west, and north)], and the beginning of the levitical census. As Jacob Milgrom makes clear in his JPS Commentary on the Book of Numbers, much can be learned from these names and number. Our focus was on the redemption of the 273 first-born who had to be redeemed because they did not have a corresponding Levite. While originally the first-born became the priest, the new law provided for the tribe of Levites to be designated as priests, necessitating that the first-born now be redeemed for 5 shekels so they could be desanctified as it were. Shabbat Shalom!

Parashat B’har-B’hukotai [Leviticus 25-27] is the concluding parashah of Sefer Va-yiqra [Book of Leviticus]. The parashah may be divided into three parts: 25:1-26:2, which Baruch Levine entitles “The Principles of Land Tenure”, 26:3-46, the “Epilogue of the Holiness Code”, featuring the tokheha [26:14-45] often translated as reproof [Levine’s preferred term is “execration”], and chapter 27, “Funding the Sanctuary”. We spent a lot of time exploring the meaning of the sabbatical and jubilee years described in chapter 25. Shabbat Shalom!

Parashat Emor [Leviticus 21-24] contains laws about the כהנים [kohanim, priests] [chapters 21-22, the holidays [chapter 23], and a miscellanea of laws [chapter 24], which includes one of the few events in Leviticus, that of the blasphemer. We focused on the holidays, in part because chapter 23 is read on the 1st two days of Sukkot and the 2nd day of Passover, in addition to the weekly reading. Because the holidays are observed differently in Israel, which lacks a second day of יום טוב [yom tov, holiday], it is only read additionally on the 1st day of Sukkot. There is a lot to say about the holidays, so the time was filled quickly, despite a technical difficulty early on in the show. We ask your forgiveness. Shabbat Shalom!

Parashat Acharei Mot-Q’doshim [Leviticus 16-20] includes, according to Rabbi Aqiva, the great principle of the Torah [Lev. 19:18], “You shall love your neighbor as yourself”. This verse is actually the second half of the verse, which begins with the injunction to not take vengeance or bear a grudge against members of your people, which in turn is preceded by the command to not hate your kinsmen in your heart but to reprove them and not bear sin on their account. The syntax here is a little confusing, but the sense seems to be that the reproof will prevent you from committing the sins of vengeance or bearing a grudge. Since we recorded on the afternoon of Yom Ha’Atzma’ut, we spent a lot of time talking about Israel and our connection to the land and the people. Please let us know your thoughts! Shabbat Shalom!!

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side B of L'Chayeh Kol Am Yisrael. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

Side A of L'Chayeh Kol Am Yisreal. This album was recorded in Beit Am Bet at Camp Ramah in the Berkshires in Kayitz 1969. Cantor David Tilman Rosh Shira, and did much of the arranging and work for creating this album. It features music from that summer's Zimriyah and Arts Festival, along with camp plays, Kiddish, and Hymnon Ramah. Thank you to CRB Historian Max Silverstone for bringing this music to Radio Kol Ramah!

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side one consists of the cheers of the boys camp (first 5 tracks) and girls senior camp (last 6 tracks). Many of these songs would have been sung in color war between the campers.

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side two consists of the cheers of the girls junior camp (first 4 tracks) and camp wide Kee-Wah spirit songs (the last 5 tracks)

From 1934 to 1963, Camp Kee-Wah operated on the property that we know as Camp Ramah in the Berkshires. It was split as Camp Kee-Wah-We for Boys (today's A-Side) and Kee-Wah-Ke for Girls (today's B side Boys Kikar from 1934-1951, and all of B-side from 1952-1963). In 1961, the camp created a vinyl record. Side one consists of the cheers of the boys camp (first 5 tracks) and girls senior camp (last 6 tracks). Many of these songs would have been sung in color war between the campers.