Picture this: it’s the late 1960’s, and my mother and her family are in a car driving through Western Europe. They immigrated to Israel a few years before from South Africa, and its their first trip together out of the country they had just moved to. For my grandmother, a Holocaust survivor, it is her first time in Europe since the Second World War. As they pass through the Swiss and French countryside, her eyes are on the landscapes and plants familiar from her Lithuanian childhood (Europe is remarkably uniform in its middle latitudes). And, as they drive along a country road – at my grandfather’s characteristic crawl of 20 kilometers an hour – my grandmother yells in her strong accent:
“Darling, you must pull over! The bushes are full of yagdes! Shvartze yagdes!”
That is to say, “berries! Black berries!” Which were regularly made into jam during my grandmother’s childhood.
Jams and preserves are, to put it simply, a pretty big deal in Ashkenazi Jewish cooking. Some of these jams and preserves might be familiar to North American or South African readers: plum jam, strawberry jam, and cherry jam. Others – such as the radish or beet ayngemakhts still served by many families at Passover – may seem a little foreign. (Even more foreign to some is the Yiddish term preglen ayngemakhts – literally “frying jam” – for cooking the beets in a sugar and honey mixture.) Fruits would be picked in their seasons and made into lekvar (povidl), jams, or preserves, which would then be sealed and preserved for the whole year. This practice paralleled that of local gentile communities – whose diasporas in America still import jams from the homeland to this day. Historically, for some Jews jam was a frequent part of the diet; however, for others – in fact, until the 19th century, for most Jews in Eastern Europe, it was a special treat. When sugar became cheaper in the 19th century after the development of industrial refineries to process sugar from beets, jams became far more economical to make – and began to more frequently appear on Jewish tables. By the time of the great emigrations of Ashkenazi Jews in the late 19th century, fruit jams and preserves were frequently found on Jewish tables. In her 1937 Yiddish-language vegetarian cookbook, published in Vilnius, Fania Lewando thought it useful to include an entire section on jams and preserves – perhaps indicative of her audience’s need for them.
Even today, preserved fruit shows up in a lot of places in Ashkenazi cooking, be it in desserts like hamantaschen to new recipes in books like Leah Koenig’s Modern Jewish Cooking. And, of course, Eastern European Jews in North America have assimilated into another jam-eating culture: that of White America. Though Smuckers and Welch’s, or even Bonne Maman, hold hardly a candle to homemade jam, they all draw on a long American tradition – white and black – of jam-making that dates to the earliest years of the colonial era. Much of this tradition was first expressed in the eighteenth-century marmalade – which, more often than not and like every other White American food, was made by enslaved people in the South and often the North – and not only by white housewives, as later myth would have it. This marmalade itself was brought to England by Portuguese Jews fleeing the Inquisition there – and the fruit was originally quinces, not oranges. (Colonial cookbooks contain recipes for quince jam, and so does this blog – albeit an Iranian version.) So in many ways there is an interesting dichotomy: jam is from the “old country” of Europe, but also something that is a very old Jewish influence on American cuisines.
For this post, I made a berry jam in honor of my grandmother’s love for yagdes. The strawberries and blueberries from farms here in New York State are in season, and I bought a big batch of fresh berries to make into a jam. Blueberries themselves are native to North America; my grandmother would have probably had the very similar bilberry. My jam is a little tart, though I certainly added more sugar than my grandmother, who loved tart food, would have wanted. Feel free to add more sugar to your taste – or enjoy the tart bite that could send my grandmother into a nostalgic reverie.
makes about five cups – this recipe can be easily multiplied
1 pound / 450 grams strawberries, with the leaves removed
14 ounces / 400 grams blueberries
2 tablespoons lemon juice or white vinegar
1 cup white sugar
3/4 cup water
- In a large pot, mash the strawberries and blueberries together until you have a thick pulp. If your strawberries are large, it may help to chop them into chunks first.
- Pour in the lemon juice or vinegar, sugar, and water, and mix thoroughly with the berry-pulp.
- Bring the mixture to a boil on a high flame. Once the mixture is boiling, reduce the heat to have the mixture simmer.
- Simmer the mixture, stirring regularly, for 30-35 minutes, until the mixture has thickened into a jam. Here is how to check: dip a cold metal spoon into the mixture, then hold it on its side. If, instead of drops, a “sheet” comes off the spoon, the jam is at your desired thickness. Otherwise, continue simmering the jam.
- When the jam is done, remove from the heat and let cool. Scrape off some of the foam (“jam scum”*) and place it on a separate plate or bowl.
- Once cool, pack the jam into containers. The jam keeps in the refrigerator for about two weeks and in the freezer for three months. You can also can it using a safe method to do so, though I would recommend slightly increasing the amount of lemon juice in the initial recipe for canning, and doing so with a larger batch. This jam goes very well at the bottom of a quark-based cheesecake, between the cheese and the crust.
*”Jam scum” – the “useless” foamy bit at the top of the jam that is trapped air – has a hallowed place in much of 19th-century Russian and American literature – for in this period jam scum was a special treat for many children. One of my favorite scenes in Leo Tolstoy’s Anna Karenina – and one of my favorite scenes of food in literature – is Dolly’s thought-monologue on the delights of jam scum as she supervises her maid Agafea/Agatha’s jam-making at her country house in Part Six.
The author thanks Brian Pritchett, Robbie Berg, Amy Estersohn, and Kate Herzlin for participation in User Acceptance Testing.