This blog is deeply political. In a time when the American President is saying nakedly anti-Semitic things, and that children are being incarcerated, it would be deeply irresponsible not to be. Besides, like it or not, food is political! I encourage all readers to do what they can to fight for a better society. For some people, that might include protests.
There are many articles that talk about how to go to protests. I want to add a bit of levity and sugar to this by suggesting you bring a babka to a protest. Yes, this article is ridiculous, but why not? Babkas are delicious, portable, and help you make new friends with whom you can fight – together. Different babkas are appropriate for different protests, so here is a guide for “which babka?”
If there are going to be many children at a protest, a chocolate babka is best. Children are often scared at their first protest: while it is fun, there are a lot of people, and a lot of noise! Chocolate is a nice treat that also helps children feel a little more comfortable with this new learning experience. Not to mention, the adults love chocolate babka too.
If the protest is mostly adults, a cinnamon babka also works. In adulthood, some begin to find a chocolate babka too cloying, and others – including myself – come to prefer cinnamon, which many children find a bit difficult. Chocolate also can trigger migraines in many adults, which is the last thing you want at a protest. Cinnamon is a good bet. (You can bring both.)
If the protest has many, many people, or will be outside for a long time, bring a babka from the store. It is fun to bake a babka, but in quantity, it is very hard to do. Home-baked babka also tends to be a tad more difficult to transport, unless you have the right equipment. No shame in popping to the store.
If the protest may have some right-wing counter-protesters, a plum babka, or any other kind of jam babka. If they try to shake your hand, their hands will be sticky! Pettiness is sometimes your friend. Also, Trump hates plums.
You can always bring multiple flavors! We are advocating for a world where all people have the freedom to live a fulfilling life, which ideally should include many babkas.
Remember to stay safe at protests! Follow these tips by Sam Killermann on your own safety, and don’t forget to have the contact information of a pro-bono lawyer, just in case. Your protest right is protected in the United States by the First Amendment. (In other countries, different local laws apply.) Don’t forget to hydrate. If you don’t feel safe going to a protest, or can’t make it, that’s okay! There are many other ways to contribute to a better society, and you should still have babka while doing it.
Instead of preparing to move one day, I decided to start watching Netflix’s Street Foodseries. I am a big fan of street food generally – it is fun, showcases the creativity of evolving cuisines, feeds lots of different people, and is usually very tasty. (I have a special soft spot for roasted chestnuts or peanuts on the street.) The series looked beautiful too, with a focus on street food vendors and their food in ten different Asian countries. So, I turned on Netflix and began watching the first episode, about Jay Fai and her famous drunken noodles. I was hooked.
The show is not just about the food, but about the extraordinary “ordinary” people who cook it. While much of the show focuses on the delicious food, most of the time is dedicated to the people who cook it – and particularly, one vendor in each episode. The chef narrates his or her story, his or her history, and his or her life. The show shines here: it makes the show about the food and its wider context. This focus is often lost elsewhere. When a food is divorced from its social or political context, it becomes easy to dismiss the concerns of the people who cook it as well. Street Food avoids this trap by plainly putting that context in your face. You cannot watch the show without noticing the influences from various places, or how people adapt to difficulties through food, or how history informs the very basis of the cuisine – and not some sort of “authentic essence.” In fact, Street Food is markedly critical of authenticity, and proudly displays new foods like Korean baffle (egg waffles) right alongside traditional fare like Filipino nilarang.
Street Food is not just critical of authenticity, but also shows the dynamism of each country’s street cuisine. The vendors talk about inventing new methods and preparations – from Jay Fai’s Japanese-style crab omelet in Bangkok to Aisha Hashim’s modernization on the process of making putu piring, a rice and coconut cake, in Singapore. Scholars on the show talk about the influence of war, globalization, colonialism, or political trends on the cuisine. Western food writing and media often treats street food as something unchanging, and the show challenges that. Often, the newer foods are the most appealing – for example, the flour-based knife cut noodles (kalguksu) from Seoul.
Of course, the food is mouth-watering. My favorite episodes were the ones for India and South Korea. The former featured huge plates of delicious curries, stews, and fried goods, often cooked for hours at a time. The meaty Nihari stew is something I would love to try. The Korea episode was also wonderful for the food: Cho Yoon-sun’s kalguksu noodles look perfectly filling, with a luscious texture and delicious (albeit treyf) broth. The banchanfeatured in the Seoul episode – particularly the lotus root pickles – were so mouth-watering that I had to go get a snack immediately. And, of course, all the other episodes have delicious food too.
My one big critique is that the episodes are too short! At thirty minutes, one can sense that many of the stories and histories were cut short. I would love even an extra fifteen minutes to more deeply explore the making and history of some of the dishes. I would have also loved to see an episode featuring Cambodian or Central Asian street food (plov anyone?), but I also understand the difficulty of producing media in those countries.
I look forward to future installments of the series. We still do not know which countries will be featured, though I am hoping very fervently that Mexico’s incredible street food culture gets featured. Ditto for Turkey and Morocco. And, given the quality of this season, we can expect a real treat for the second installment too.
Accessibility notes: audio description is available, and all episodes are captioned in several languages.
I often post explicitly political things on this blog and the associated Facebook page. I do this for two reasons. One is that this blog has never been, and will never be, politically neutral. It is irresponsible to talk about the food people eat without concern for how that might be affected by people’s lives, and all the things that affect their lives. The other is that, by and large, the readers of this blog like the political commentary – even if they do not always agree with it. Some are even drawn to it. That said, a few people have complained, either because I refuse to endorse their racism or their politics of cruelty, or because they believe food should be not political. “Food should unite,” one messenger told me. “It shouldn’t be subject to politics.”
Well, you will just have to deal with the political bent of this blog. Food is deeply political! In some ways, it is the basis of politics itself – what else spurred any form of governance other than the need to make sure people’s resources were managed, including food! (For good or for bad.) When we eat, we say all sorts of political things. What we eat is closely connected to our status, what sort of “traditions” we pass on to our kids, and who we see ourselves as. Even more so, what we do not eat does the same thing. Beyond that, what we are able or not able to put on the table spurs us to political action. The knowledge of how that ability might change informs how we act politically today. And the identities that we take into politics is shaped by food. Think about how much our own Jewish identity is shaped by food – and then think about how much Jewish identity gets shaped in politics. Think about how many racist things are said in the name of food being “too smelly” or “too gross.” Think about how someone’s life might be shaped by those remarks. And think about how often politicians use food as an excuse to gain power, to take away power, or give power.
Your food cannot be isolated from political discussion. It is a hard truth, and many people wish to hide behind the privilege of not needing to think about this. If you are a migrant child in a cage with irregular food access, an elderly person unable to access food because of an inaccessible environment, or a poor person unable to buy certain foods because of limits on what you can use food stamps for, you do not have the luxury to assume that food is not political. The same rules apply for an observant Jew in a country that has banned shechita, the Jewish child teased for matzah at school, or the Jewish prisoner forced to eat treyf because of the abysmal nature of prison food systems. Even when you can sit at a dinner table normally again, that knowledge never goes away.
So I ask you, if you are uncomfortable, to sit with that discomfort at your next meal. Think about the workers that grew the crops in your food, and why your food cost as much or as little as it did, and why you are eating that specific thing. Were you ever teased for eating it, if you brought it to school as a child? Did anyone call the cops while you made it? Have you always been able to afford it – and what enabled that? That will help you understand how food is, in fact, deeply political.
My maternal grandmother left a mountain of recipes. I wrote about some of these for Handwritten Magazine before. The recipes are delicious and replete with typos or forgotten ingredients. Mysteriously, 0s are doubled or removed, so the recipe ends up calling for “20 grams flour” rather than 200. Entire ingredients, like flour, are forgotten. So are basic steps, like frying onions. When one cooks from the recipe, it is an experiment of trial and much error. It took nearly twenty attempts to get her pumpkin fritters right.
So, to this year. My mother and I were tasked with bringing stuffed matzoh balls to a Passover seder. These kneidlach are stuffed with fried onions and garlic and are very, very tasty. We opened the sheaf of my grandmother’s typewritten papers with her recipes to the matzoh ball to find that … mysteriously, she seemed to call for as much margarine as matzoh meal. Being experienced enough to know that this couldn’t be right, we consulted other recipes for a more sensible ratio. We realize now that my grandmother meant 20 grams.
As I reflected on this bizarre typo (and imagining fat globules swimming through my soup), I thought about all the ways Jewish cuisine might have been shaped by mistakes. We often think of cuisine as some sort of unbroken tradition. I have written repeatedly, here and elsewhere, why that is bunk. We also valorize the creativity of our ancestors in using and taking in new ingredients, or making things out of limited ingredients, or having the bravery to try something new. That is somewhat more accurate, but there is still something lacking. And so I would say this:
Mistakes have shaped Jewish cuisine. They may be typos, omissions, spills, accidental omissions, or random accidents. Sometimes they change it for the worse, sometimes for the better, and sometimes we never know. A dish might end up being better with the accidental addition of a spice, or leaving out something else. It might become a longstanding tradition – I suspect that whoever first made the gelled broth of gefilte fish probably left the broth out for too long by mistake. A mistake may also turn into someone’s “secret ingredient.” My formerly-secret ingredient of black pepper in applesauce started as an accident.
That said, people make mistakes more often than they withhold secrets. When a recipe does not work out, some people’s first instinct is to assume that the cook left out an ingredient to preserve their domination over a dish. The mythical “secret ingredient.” I doubt that this is usually the case, though ardent cooks can be as vain and petty as anyone. Rather, I am more convinced of the fact that cooks forget that they do things in a way, or that they add something in such and such a way, because it is so natural to them. I beat eggs in a certain way, so that the whites get a bit puffier, but I never thought to include that in a recipe, for example. That mistake will change the final product, unless you too beat your eggs in the exact same way. In addition, you can always mess up when cooking from someone else’s recipe. And these mistakes determine, I think, a bit of what gets cooked and what does not. If a mistake makes a dish hard for someone to recreate, then that dish will likely not appear on the table – or appear in altered form. Likewise, if a mistake leaves you with a bad impression of a dish, then you will not be inclined to cook it again. As I write this, I wonder how many creative, tasty, and wondrous dishes have been lost to mistakes by author or cook. My grandmother’s pumpkin fritters very nearly met this fate, because she forgot to mention flour at all.
Things get lost in translation, too. One thing that often never gets really appreciated is how different “eyeball” quantities can be in different languages – ktzat in Hebrew is not necessarily a bit in English, and that is not un poquito in Spanish either. Now, apply that measure to salt, or pepper, or nutmeg (as I have witnessed), and see what results. The same goes for directions: meng in Afrikaans can be expressed by several words, not just mix, in English. And, of course, “to taste” is impossibly personal and extremely cultural. So when parents give their children recipes, or friends give their friends recipes, or someone squints over a newspaper in a language they speak imperfectly (guilty as charged), unintentional mistakes can be made quite easily. And the end product is different. Sometimes the change is not so great, but sometimes it is better or tastier.
And then there are the dishes you end up forgetting to make for years at a time. I have not made brownies, for example, for about five years. (Shocking, I know.) I know that when I make them the first time, I will probably mess something up. If I make them for someone, they might not like “my brownies” – even if I try to convince them that my brownies are normally delicious. If that person is my boyfriend, I might not end up making them for quite a while, or ever again. Transpose this idea to a rarer dish, or one that might not be easily made. It is quite possible that many things have been given up, because they are too hard to make right, or so hard to recreate that they are easily messed up. Beyond changing ideas of “good” and “bad” and assimilating a cultural aversion to wobbliness, one reason that p’tcha is probably no longer as common, for example, is that it is actually quite easy to mess up. Other dishes or variants of extant ones have probably been lost in the recesses of many memories. Still others are changed by the mistakes that you make in re-creation.
Part of me wants to think only of the happy accidents – after all, which genius realized that gefilte fish is perfectly paired with horseradish? But cooking and cuisine are not only happy or happy accidents. A lot of learning to cook, and researching food history, is not noticing a thing and then making a disaster of your dish. These disasters help us figure out what to cook, how to cook, and how not to cook. And when we learn from others how to eat, what to eat, and how not to eat, these disasters can add up to a cuisine. Mistakes have changed the way Jews talk about, cook, eat, and remember food, and that is something worth noting – just like my grandmother’s missing 0.
I originally wanted to write a comprehensive post about the history of Jewish cuisine in the Indian Ocean. I realized that would need to be the length of a book. So I tried to do a shorter version. I ran into a similar problem. Instead, I have decided to do something a tad simpler. Rather than go into a drone, I will look at a few foods or things that show the influence of Indian Ocean trade routes on Jewish cooking. Though we do not think about the Indian Ocean much in Jewish history or Western history, it is important that we do so.
As many scholars have pointed out before, the Indian Ocean was the center of world trade for a thousand years, and much of that had to do with food. The flow of spices from Indonesia to India to Arabia and Africa to Europe – and within and between those places – set the stage for much of early global trade. Cloves and pepper were already traded across vast distances in Biblical times – and sugar would follow by the Roman period. After Islam came about and spread with seafarers, the region gained a common language – Arabic – and an even bigger network of traders, based in what is now Oman and Yemen. Meanwhile, Tamil emperors ruled for lengthy periods over South India, Sri Lanka, and Southeast Asia. Later, the region would be a patchwork of kingdoms and empires which built their own powers on trade and maritime prowess. From there, spices, minerals, and people moved from Ethiopia to India to Malaysia to Arabia to Iran to China. Europe dealt with this world through intermediaries – and it was Portuguese and Spanish ambitions to enter this trade that influenced Columbus’ voyage to the Americas and the start of European imperialism. Nowhere was this more apparent than food. Spices were an attainable goal, and often these were spices native to faraway lands along the ocean’s shores. Cinnamon, pepper, nutmeg, and cloves were items that tinged local cuisines across the basin and beyond. Dishes from traders were common from Zanzibar to Timor. Merchants from Portugal to Japan craved the same tinge of pepper.
Jewish cuisine the world over was influenced by this trade. In some cases, Jews were living on the trade routes themselves: in Egypt, Ethiopia, Yemen, India, Iran, Iraq, and Burma. In other cases, as was true of Ottoman, Venetian, and Ukrainian Jews, trade with other communities connected them to the ocean. For all these communities, the spices and foods, recipes and ideas, methods and knowledge that travelled on the seas transformed their kitchens. For examples, I will look at a snack, a spice, and a method.
A few years ago, I wrote about sambusak, a savory, filled Iraqi pastry, and its ties to triangular pastries elsewhere. The snack started its journey as a triangular pastry in Central Asia, and first became popular in the Persian-speaking world. From there, it travelled with soldiers, merchants, and migrants to India, the Middle East, and North Africa, where it sometimes went by different names. Eventually, it reached Greece and the Balkans as the boreka – named after a different Turkish pastry, the börek, which is made with boiled dough. It also reached Spain, and later the Americas, as the empanada. Jewish communities not only partook in sambusak and empanadas, but adapted them to Jewish holidays. In many communities, pastries like these are common on Shavuot.
The samosa was a seafarer, too, and became popular in the Indian Ocean region. From India, the recipe travelled eastwards to Southeast Asia, where it is still extremely popular in Indonesia. In Burma, too, it became popular – and the Baghdadi Jewish community would often serve their recipe on Shabbat. That version mixed flavors of three samosas: the local Burmese one, a Bengali one, and the sambusak recipe from Iraq. (If anyone has the recipe, please let me know!) Westward, the samosa made its way across the sea to Yemen, which already had a different version that probably came from the Gulf. There, Jewish writings mention triangle pastries as a delicacy enjoyed in urban areas like Sana’a. From Yemen, or via what is now Somalia, it hopped over to today’s Ethiopia and Eritrea, where Jewish communities also adapted the dish to local ingredients. Today’s Ethiopian Jews have brought their version of the recipe – filled with delicious lentils – to Israel and Chicago. It is also a plot device in a wonderful film about a Jewish boy named Solomon in the Ethiopian highlands, called Lamb. Later Jewish communities would also bring their own triangle pastries to the Indian Ocean shores. Portuguese Jews in Cochin mixed local samosas with empanadas, and Jews from Rhodes made borekas in the colonial cities on the African coast they went to in the early 20th century.
Why was the samosa popular? After all, cooking oil was expensive until the modern era, and samosas are often fried. (Though some are baked, steamed, or cooked in a Dutch oven-type way.) They are also surprisingly annoying to make, with thin dough and a habit of breaking at the worst possible moments. On the other hand, they are delicious. The carb-forward softness of the dough – substantial and yielding – gives way to a filling that can be spiced to almost any specification. They are most easily made in bulk, which makes them ideal for celebrations or anything in which people may be social. The effort required – even with our modern pre-made wrappers and equipment – makes the pastries special for occasions, and easily incorporated into the many Jewish traditions of elaborate foods for Sabbaths and holidays. More broadly, they are also the perfect street food.
Given that they are best made in bulk, and that frying was quite dangerous in homes until recently, samosas were, like other fried foods, a thing eaten outside the house in urban areas. Sellers, enterprising vendors, or housewives needing another line of income set up samosa stands in markets as early as the 12th and 13th centuries in Persia, and later elsewhere. The samosa joined a long line of other fried foods – doughnuts, fritters, dumplings, and so on – that extended back to the early days of Islam. Though many Jewish communities eschewed eating outside the community – and though many other communities had similar rules – Jews were likely in the markets, eating samosas, and picking up those ideas. Perhaps, they were selling them too – and giving other communities a taste for new things that Jews brought with them, from wherever they came. Like cinnamon.
Cinnamon is the unlikely star of Ashkenazi holiday food. It is strange, when you think about it, that the bark of a tree native to Sri Lanka and Indonesia would be so frequent in the festive cooking of an Eastern European minority thousands of miles away. And yet – Tzimmes mit Flanken is not quite the same for some without the cinnamon to accompany the carrots; Mandelbroyt gain a zing with it; red cabbage with apples is spruced up with a touch of cinnamon; some enterprising cooks even add them to their matzoh balls. In Lithuania, a tradition arose of stuffing matzoh balls and Kreplach with onions fried with … cinnamon. How did this community, so far from where cinnamon is grown, come to add it to their food?
Lithuania, Poland, and the Ukraine were tied through long spurs to the Indian Ocean trade networks thousands of miles away. The trade routes shifted over time, but in the 17th century, they looked something like this: Spices from Southeast Asia and the Indian subcontinent were bought and sold in Cochin and other ports in Kerala, from where they were shipped to what is now Oman, Iraq, and Yemen. From there, they went over land, river, and sea to Istanbul and other Ottoman centers in Anatolia and the Balkans. From there, another round of buying and selling would happen, and traders – often Jewish – would bring the spices from there, by land or sea, to what is now the Ukraine. Then, well-worn paths would carry the spices to the centers of Poland and Lithuania. Many of the communities on these paths were Jewish, and were already trading other things as well – etrogim for Sukkot, books and halachic literature, cloth, and goods. Spices were always a mainstay. Ideas spread too – not just recipes, which flowed back and forth, but also religious ones. The heresy of the false Messiah Shabtai Zvi spread from the Ottoman Empire elsewhere on these very circuits. Contrary to the Ashkenormative and, honestly, rather twee history spun of homely Ashkenazi communities hewing to some sort of tradition that they themselves would have found laughable. Our ancestors were aware of an extraordinary world – even if they were usually too poor to access its fruits. They took what they could, and made it their own. Cinnamon was one of them.
It started, like black pepper and ginger, as a luxury good in the Middle Ages. But increased trade – especially after the Dutch and Portuguese used colonization, genocide, and slavery to monopolize the market – made the spices cheaper in Europe. Now, the trade networks flowed from Amsterdam and Lisbon through Germany to Eastern Europe, and in much greater supply. By the 16th century, Martin Luther mixed his anti-Semitism with complaints about peasants becoming addled and lascivious on black pepper. Thus cinnamon went from a luxury good for a few Jews to a luxury good for many Jews. Soon, it began popping up in many goods. Later, when sugar became more common after the introduction of the sugar beet in Eastern Europe, cinnamon became a mainstay of Ashkenazi sweet foods, and substantial foods that were sweet but often served as a meal or holiday dish, like noodle kugel. The availability of cinnamon for a comparatively cheap price from the 19th century on also made cinnamon far more common in day-to-day cooking, just like other former luxuries like sugar, meat, and white bread. Even today, much of the cinnamon we consume comes from Indian Ocean countries like Sri Lanka. One reason cinnamon became cheaper, in fact, was the reduced shipping cost of spices to Europe after the opening of the Suez Canal.
Of course, cinnamon is frequent in the Jewish cuisines of the Indian Ocean itself. The spice makes frequent appearances in Indian Jewish curries and soups, and it is sometimes included in Ethiopian spice mixtures. It is also used with some frequency by Jewish communities in Iran, especially with fruit-heavy dishes.
This recipe started in Iraq. Medieval Arabic cookbooks from Baghdad record poultry stuffed with bread or rice as a festival dish, or a frequent dish on the tables of nobility and the wealthy. (Among other delicacies that, sadly, did not stay popular.) Jews probably picked up this dish there, and adapted it for cooking on the Sabbath and the restriction rabbinic Jews follow on not mixing dairy and poultry. (Most Islamic schools of thought allow that combination.) The dish stayed a local delicacy for a few centuries.
Then, starting as early as the 17th century, but especially in the 18th and 19th century, Iraqi Jews migrated in large numbers to India, Burma, and Malaya – which were then under British rule. The cuisine came with them, and as these communities became established as traders, merchants, and doctors, so too the cuisines began to change. The stuffed chicken gained new versions as spices were changed, fillings were changed, or even the method was changed. (Instead of roasting, say, baking in a covered pot.) As a result, many varied versions of the recipe now exist that we have a record of.
As Jews migrated in the past across the Indian Ocean basin, other recipes probably went through similar shifts. We are lucky to have a sense of it with stuffed chicken – and the copious writing of Baghdadi Jews across the region to tell us about it. Here, we can see an example of how a recipe might have travelled. Now, too, though those Jewish communities are mostly elsewhere, other recipes travel among those countries’ majorities too. Whereas in the 19th century, it was a stuffed chicken, now, it is noodle dishes with vegetables – brought from Southeast Asia through South Asia to become popular in the Middle East. Perhaps the noodles could be a chicken filling?
For samosas: on Netflix, there is a cute Indian series called Itihaas ki Thali se, with short animated films on the history of various South Asian delicacies. It is in Hindi with English subtitles. There is a really fun samosa episode, that makes for a perfect break between episodes on a Netflix binge, before you realize that you should make some food – or get some prepared food.
For stuffed chickens, Claudia Roden’s encyclopedic The Book of Jewish Foodhas a recipe. I have not had the time or energy to try it yet – to say the least, it is not a recipe one simply walks into the kitchen to make. So, here, I leave you to the trusted care of Queen Claudia, who I trust with all my heart to guide you like the captain of a ship on calm waters.
A preface: I do not tend to be fond of “must-have” articles. What each person needs to do or keep for food differs: what do they eat? How much can they spend? Where do they live? What do they do? Must-have articles always seem to make far too many assumptions, and then ask folks to keep things that they never actually use, or do things that are totally unreasonable. (Three types of salt? To quote the kids, “whomst.”) That said, I do seem to write a lot of advice articles. People seem to like having ideas or general advice, and I strive to be suggestive rather than prescriptive. So for this article, please correct me if I mess up.
A few people wanted me to write an article about “how to stock a pantry.” Despite what so many food bloggers tell you, this is actually a hard thing to write. What to stock and how to stock depend on where you live, what you eat, what you can afford, your cooking habits, and all the social things that also intersect with food. So instead, here are some thoughts about stocking your pantry, which come from two places. One is my own experience and research. The other is you. I surveyed friends and readers about what they kept in their pantry. Then, I cobbled together data from dozens of responses to get an idea of what other pantries look like, in all sorts of situations.
So, here is some advice. Keep in mind that what you can afford, where you live, what you can and cannot do, and what you eat all play a role in stocking your pantry. You may not be able to have very much in a dorm room or a temporary place. You may not have a good refrigerator. You may have tons of space and money and be able to go all out – but not really have a diet that necessitates all those ingredients. Some things someone can tell you, but this is one thing you will need to partly figure out yourself.
Which is to say: this advice is not prescriptive. I give only suggestions! Mix and match as you need.
An important note on cuisines: your pantry should change based on what you eat. This pantry list is largely for Ashkenazi and Western Sephardic cooking, with some other addendums. If your primary diet is a different cuisine, be it Japanese, Korean, Senegalese, Ethiopian, Lao, Mexican, O’odham, or Cree, you will need to stock accordingly for the base ingredients in your main cuisine. So, you will probably want to first look at advice from other folks that eat those cuisines primarily. Many “pantry” stocking articles assume a generic Western standard that applies for everyone. Let us not do that here.
With that said, let us dive in!
Pantry Stocking Advice
I have sorted the following out into three sections, and the second section has three parts of three parts each. The first is a general rule on what to make sure you have. The second part sorts some things out by how to store them, then split up into how much preparation they require. I give suggestions across a range of flavors and budget levels. The third selection is on building up a spice and seasoning stockpile.
Things You Should Try to Have
You should try to have the following two things: some food that they can eat with no or very little preparations, and ingredients for a simple meal.
I am about to say something heretical for a food blogger to say. You need to have a ready-made meal, or something that can be treated as such, on hand. Ideally, a few. There are going to be days when you cannot cook, days when your stove is out of commission, or days when you’re suddenly stuck at home because your road is blocked off, and you have few groceries. This is where industrial food comes in. Platitudes about real food are all nice and good until you have a real need for food that cannot wait. So, keep some things on hand. Some things I recommend are: instant noodles, microwave meals if you have a working freezer, canned soups, protein bars, breakfast cereals, and microwave-pack shelf-stable meals. I personally stock some protein bars, breakfast cereals, frozen mac and cheese, and shelf-stable microwaveable pasta and vegetables for emergencies. I do not recommend making these a mainstay of your diet if you can avoid it, but they are a good idea. We live in a time where industrial food has enabled us to stockpile safe, somewhat tasty food if we can. It would be a shame not to take advantage.
The other thing I recommend is keeping shelf- or freezer-stable ingredients for a simple, easily cooked meal. This could be as simple as a peanut butter and jelly sandwich. You should have a carbohydrate and a protein, and sources of salt, fat, and acid. Vegetable matter is always nice, too. I usually keep the ingredients for pasta with tuna or beans at all times:
Ingredients for Tuna/Bean Pasta
Canned or frozen vegetables
Canned tomato sauce
Canned tuna or beans
Salt and some spices
Onions or garlic, using powders as a backstop
In this list, the pasta, beans or tuna, salt, oil, and vinegar are the most essential, with the seasoning and vegetables adding flavor and nutrition. You can mix and match as necessary.
Here are ingredient lists for four more shelf-stable based cooked meals that you can plan for:
Rice and beans
Canned black beans
Salt and some spices
Onions or garlic, using powders as a backstop
Couscous and beans
Couscous (the add-hot-water kind)
Salt and some spices
Onions or garlic, using powders as a backstop
Kasha with Mushrooms and Beans
Canned white beans
Salt and some spices
Onions or garlic, using powders as a backstop
Pasta with Green Beans and Canned Fish
Canned green beans
Salt and some spices
Onions or garlic, using powders as a backstop
Again, if you can, I encourage expanding from these bases. But keep basic ingredients for a basic meal on hand. Again, this does not even necessarily have to involve cooking.
Beyond the Basics
Once you have the very basics, here are some things that you could consider placing in your pantry, based on your diet, your space, what you can do, what you cannot do, what you can afford, and what you can realistically keep.
I don’t even have all of these things in my pantry. You do not need all of these things at once! This list is suggestive, not prescriptive.
Note: some things are listed twice, because you can store them in either place.
Things That You Store in Cupboards
No or little preparation required:
Bread (I tend to freeze bread.)
Add hot-water or microwaveable rice
Add hot-water or microwaveable pasta
Add hot-water or microwaveable mashed potatoes
Add hot-water oatmeal or Cream of wheat
Canned baked beans
Nutritional shakes or protein bars
Add hot water soups
Apple sauce (can also go in fridge)
Long-life milk or plant milk
Some preparation required:
Potatoes (can also go in fridge)
Onions (can also go in fridge)
Garlic (can also go in fridge)
Dried beans (Though I strongly prefer canned.)
Things you add to other food:
Salt – people will tell you to have multiple types of salt, but having basic salt that you can shake or grind is honestly manageable enough.
Vinegars – I recommend rice wine vinegar or apple cider vinegar to start for food, and white vinegar for cleaning. Red wine vinegar, balsamic vinegar, and malt vinegars are nice to have if you can.
Oils – I recommend canola or vegetable oil to start. Sesame oil, olive oil, and sunflower oil are nice to have.
Spices – see the section below.
Sugar – I recommend white sugar to start, brown sugar or confectioners’ sugar as needed. I personally store sugar in the fridge, since I find it keeps bugs away.
Flour – I usually recommend all-purpose flour to start, unless you cannot have gluten, in which case, an all-purpose gluten-free blend. Keep it sealed!
Cornstarch – for thickening foods.
Onion powder and garlic powder (even if you have onions and garlic)
Stock cubes or soup powder.
Syrup or honey, if you prefer that to sugar.
Yeast, if you bake breads.
Baking soda or baking powder for baking – I find baking soda and vinegar is great for cleaning too!
Ketchup – this can also go in the fridge, but it is fine if not.
Worcestershire sauce – do keep in mind that some folks have kashrut issues around this.
Hot sauce – check which kind, since some types do need to be refrigerated.
Things That You Store in the Fridge
No preparation required:
(Most ready-made stuff that is kept in the fridge does not keep for very long – so I would not rely on always having that specific type of thing on hand.)
Things you add to other food:
Vegan butter substitutes
Eggs – admittedly all three, but so versatile!
Applesauce – admittedly, the same as eggs.
Onions – can be stored outside, but keep longer in the fridge. If space allows,keep at some distance from potatoes.
Garlic – can be stored outside, but keep longer in fridge.
Pasta sauces (as needed)
Ketchup – this does not need to be in the fridge, but I do find that it is less messy
when it is refrigerated.
Miso paste – if you cook things that require it. If you seal it well, it actually keeps equally well in the freezer.
Jams – they can be kept, if not yet opened, on a shelf.
Chutneys – same rules as jams.
Things That You Store in the Freezer
Little preparation required:
Microwave meals/frozen meals, for backup situations
Frozen stock – which is especially useful for soups and rice.
Frozen garlic or frozen crushed garlic – a lifesaver.
Frozen animal fats, if you use them – I particularly like frozen schmaltz.
Frozen sauces, if you use them.
Let me be clear about one thing first: getting a spice or ingredient stockpile together is not easy. Spices are expensive, need to be stored properly, and can easily be “lost” in a pile of bottles. Organization helps, but so does a bit of advanced knowledge.
Some people go off generic lists or kits, but I do not advise that. Instead, I suggest that before going out and buying spices you never use, get a sense of what you like to eat. Do you like spicy foods, bland foods, sweet foods, or savory foods? Look up a few recipes for things you like to eat often and note down the spices that you see. Buy those spices first, and make sure you know which ones you have. Then, only buy other spices as you need them. Over time, you will build a stockpile. Properly stored ground, dried spices can be stored for years.
I put together a joint list for spices based on the frequency I use them in Ashkenazi and Middle Eastern cuisines. I’m Lithuanian and German by heritage, so I tend to skew more seasoned than Polish or Russian Jews. I cook quite a bit of Middle Eastern food at home, and Mexican food.
Spices to start:
Garlic powder (alongside fresh garlic)
Red pepper (flakes or powder)
Salt (iodized or sea)
Poppy seed (for baking)
Vanilla extract (for baking)
Even more spices:
Fennel seed (Anise)
Fenugreek (extremely needed for some cuisines)
Juniper berries (I personally am not a fan)
Saffron (very expensive, only buy if absolutely needed)
Sumac (but if you frequently cook Levantine food, get this)
If you want to experiment with several spices at a time, I highly recommend buying spice mixes. Some of these are quite beloved by their users, and are “standard” for many cuisines. I keep a very large amount of South African spice blends for cooking meat and pickling things on hand at all time. You can get some of these mixes very cheaply at the supermarket – for example, Pumpkin Pie Spice. There is no shame in using these!
Special thanks to the dozens of readers who told me what they keep in their pantries.
A lot is said about Jews who eat treyf. Most of this stuff is said by Jews who keep kosher, who claim that our bacon-eating brethren are somehow unengaged, or not Jewish enough, or somehow wrong. Yet there is not enough from Jews who eat treyf themselves. So as I read the stories of Jews, perfectly engaged and perfectly Jewish, who eat treyf, I wanted to find patterns. Some patterns were pretty easy to find. Location mattered. Treyf had its own traditions. Ham was controversial. And some were harder. I was excited to hear from so many people who had stopped keeping kosher, but was also overwhelmed. Each story was different enough that a pattern, of un-koshering, was not clear. I spent a few days, doodling in the margins of my work notebooks, trying to figure it out. The answer, which was there all along, was only noticed by me when I stopped.
The obvious truth is that there is no one reason people stop keeping kosher.
Grasping stories about kashrut ricochet through the Jewish community like schoolhouse rumors. They tend to rely on tired narratives of rebellion, assimilation, distance, and a lack of commitment. Like the rumors, these tales read at once too much and too little. Some Jews are rebellious, for sure. But is that any different from the ba’alei teshuvawho vex their parents by refusing, in their newfound Orthodoxy, to eat from their treyf kitchens? Perhaps some Jews want “assimilation.” But here’s the catch – there is no one that does not assimilate. Some people argue that Israel is a giant project in assimilation. A Jewish state, for sure, but one built along European lines, in a European framework. I am writing in English after study in a solitary fashion, not at a yeshiva or in a chavruta. Hence, assimilation can only be a small-scale explanation. Some Jews probably want to distance themselves from the community. Others find commitments in it too tiring. This idea seems too facile, especially given how many meals happen in the small confines of the home. In all these, where are the people?
Jews are individuals. Treyf eaters have their own reasons for eating treyf. Sometimes these are the reasons I outlined above. Folks leave a community that does not work for them, or want to be more like their neighbors, or cannot keep up. There should be no shame in those types of choices: coercion is not a mitzvah. Sometimes, though, the choices are deeply personal. Maybe a treyf food is something that lets one be closer to a partner, Jewish or not. A job may require one to eat treyf. If you do keep kosher, imagine yourself in this situation. If you are a restaurant short-order cook, you may not have choice in what you taste. If you are an archaeologist working on Classic Maya sites in Campeche, you are both way cooler than me, and hard-pressed not to eat pork. A few people told me about eating treyf to not offend a relative they adore, or a relative they would rather not cross. And then the most boring answer is sometimes the truth: now and again, someone just wants to eat a shrimp. I have come quite close to throwing my version of kashrut out the window for the orgasmic delights of linguini with clams.
Sure, there are common trends. These touch on many different experiences. Many Jews stop keeping kosher when they realize they cannot afford it. Like it or not, keeping kosher is way easier when you have wealth. A friend of mine did a calculation that, to keep a kitchen kosher enough according to some Orthodox authorities, one must spend $12,000 a year. For many people, that sum is impossible. Many people start eating treyf when their beliefs about halacha or what Jewishness is changes. My own form of kashrut became far more liberal when I realized that, frankly, the specifics of halacha are not important to my Judaism. Many converts resume eating treyf to make interactions with their family easier. That does not make them less Jewish, it makes them a Jew with a deeply Jewish experience. Born Jews have this experience too. There are those who begin eating treyf when they move to a new place, far from other Jews. These experiences seem common, but are always deeply personal, and different between people. Everyone eats treyf for their own reasons.
Really, the one big commonality is how much thought people have given to their Jewishness. This is no disconnected, unengaged group of unrepentant bacon eaters. Jews who eat treyf confront their contradiction with tradition every time they eat treyf, with every bite. As a result, what Jewishness means in practice to treyf eaters is something that requires a lot of work. How does one insert themselves into the tradition? What are the parts that make Jewishness Jewish for them? And how do they engage with the community, if they choose to do so? I received many answers, from treyf eaters who attend Orthodox synagogues to those with no communal involvement at all.
But not one has simply not thought about their Jewishness. Hand-wringing pessimists who spin tales of assimilation tragedy assume otherwise. These people claim that those who assimilate in any way do not give real thought to their Jewishness. I see this pattern with religious zealots jumpy as a Golden Retriever for the faith of the fathers. Secular Yiddishists mirror them, while speaking a stilted Yiddish few actually speak, and hacken a Tschainikfor all us “uneducated” yokels. Hipsters go with them, and seem to think adding elitist buzzwords reinvents a millennia-old practice. In every case, they are full of shit.
If a Jewish person does not do the “traditional” thing, it does not follow that they have not thought about their Judaism or are uneducated. In fact, the person doing the untraditional thing has often thought about their Judaism a great deal more than the person hawking tradition. In any case, no one is immune from assimilation, as I noted earlier. Your unassimilated Jew does not exist.
Besides, we cannot talk about Jewish cuisine without assimilation, or without treyf. Communities have always adapted the local cuisine to Jewish needs, and incorporated what was there. Other than kashrut, Jewish cuisine was not always that different – and sometimes, the kashrut was not there either. So many Jewish dishes, like cholent, p’tcha, and albondigas, derive from treyf ancestors. It is highly unlikely that those dishes were not developed partly by Jews who ate treyf. Jews encountered the food of the rest of the locale all the time. They saw these foods in their trading, in their farming, in their homes, when they went to the market, when they went to the court, and even, when they went to the brothel. Many communities said that treyf was unwelcome, yet willfully ignored that many members did, in fact, eat treyf from time to time. For itinerant traders, those far from other communities, or the very poor, it was probably unavoidable. We do not know it now, because our communities would rather us hear about the kitschy, suspect stories of the peddlers who brought their own pans and the maids who would rather die than eat pork with their employers. Those stories, like other lies, do not do much good for anyone.
There are all sorts of reasons people eat treyf. Maybe we should listen. We can learn a lot about the Jewish community, about foods, and about the people around us who we love. We can build a more inclusive Jewish community, one that is truly welcoming to all Jews and anyone who wants to join us. Kashrut can finally be a choice, and celebrated, and not something that is forced, mandatory, or insincere. And most of all – we can ask ourselves, “why do we do this?” The answer might not be what we expect, or what we want to hear. Maybe, under the religiosity we perform, we do not want to keep kosher. Maybe, under the secularism we preach, we do. Most likely, we are more in-between than we want to be. Which is okay: Judaism is often about the in-between. We eschew defined dogmas and boxes, and it makes us beautiful. If we can express and listen to each other’s in-betweens, we can make the in-between better, and a place for building.