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.
One of the things I do not get about Christmas, or Christian winter in general, is why gingerbread is not a year-round food. It is so very delicious. The depths of the molasses cheer me. The perk of the spices gladdens me. The scent sends me into a madeleine-like reverie. In cake or in cookie form, gingerbread is wonderful. Why should we limit it to one time a year, particularly for a holiday filled with rather irksome things? Even then, I do enjoy the sheer breadth of gingerbread products in winter. As I told one friend, gingerbread is one thing I wish we just had more of in Jewish tradition. “Picture it: American Jews, 5779. Gingerbread for Sukkot, gingerbread for Purim, gingerbread for Shavuot, ginger matzoh for Passover,” I said. I think my friend thinks I have a proverbial “spider on my ceiling” now.
So imagine my surprise when I found out that gingerbread cakes have been eaten for many holidays by Jews for a thousand years. Not to mention non-Jews, too. Spiced cakes have been eaten in Europe since at least the Classical period in Greece, and became newly popular alongside other heavily spiced foods in the 12th century. Ginger itself was traded from Asia since Roman times. Some historians claim that Crusaders brought back the treat from the Middle East, but it seems more likely that Armenian monks brought the recipe to monasteries earlier in the medieval era. (Attributing everything to the Crusaders obscures how much contact there was, and how extensive contact was, between Western Europe and the Islamic World before that.) Gingerbread became a traditional gift between lovers, and popular at taverns and at fairs and festivals. Indeed, Shakespeare alludes to it in a play. Gingerbread was also medicine: many monks and nuns baked it as a tonic for indigestion. We may scoff now, but it was probably safer than many contemporary “medicines.” And, medicinal or not, gingerbread has remained popular for longer than all but a few foods.
Among Ashkenazi Jews, ginger-based pastries and gingerbread have traditionally been popular for Rosh Hashanah and Sukkot, as well as for celebrations and life cycle events. Another common Ashkenazi dish, lekach or honey cake, shares an ancestor with today’s gingerbread. In fact, they were probably the same until a few hundred years ago. Jewish gingerbread and lekach derive from an Italian Jewish cake called panforte, a heavily spiced gingerbread that was introduced by Italian Jewish traders to Jews in France and Germany by the 11th century. These cakes were sold by Jews in what is now Southern Germany to a wide audience – and were widely consumed – by the start of the 13th century. However, Jews were then banned from the guilds that made gingerbread. As a result, Jewish gingerbread and honey cakes were largely only for internal consumption. These cakes were given to young boys on their first day of school, and served at weddings and circumcisions. Later agricultural advancements, such as the mass conversion from barley and rye to wheat in Europe, introduction of alkaline leavening, and the spread of sugar, changed these cakes. They became lighter, sweeter, and bigger. Ginger-based and honey-based cakes also largely separated around this time.
I find gingerbread interesting because it is a “throwback” to medieval styles of eating. Heavily spiced, darkly spiced cakes were a fixture of European elite and festive cuisine in the Middle Ages. Spices were said to carry holy odors and symbolized riches, good grace, and good living. Those who could afford it imported huge quantities of spices, and Jews were no exception. However, when imperialism made spices cheap enough for many peasants – such that Martin Luther blamed commoners’ degeneracy on pepper – the elite switched, to a much blander and less spiced diet. Gingerbread, along with mulled wine and a few bizarre Dutch cheeses, stuck it out. I am so ever grateful.
Ready to go
This gingerbread recipe is vegan. I made it for my colleagues, a few of whom are vegans, so I swapped out the egg and butter for applesauce and oil-based substitutes. The result is a very moist, spicy cake. You can serve it warm or at room temperature, and if you want, with a nice cream-cheese frosting or vanilla ice cream. Best of all, it is pareve, so if you keep kosher, it can end a solid meat meal. Enjoy!
Gingerbread Cake with Raisins
⅔ cup raisins
1 cup cold water
1 teaspoon rum extract
½ cup granulated white sugar
½ cup melted butter substitute or canola oil (I use Earth Balance)
1 cup applesauce
½ teaspoon baking powder
1 cup unsulphured molasses (not blackstrap)
2 ½ cups all-purpose flour
1 ½ teaspoons baking soda
1 ½ teaspoons ground cinnamon
1 ½ teaspoons ground ginger
¼ teaspoon ground cloves
¼ teaspoon ground nutmeg
¼ teaspoon ground allspice
½ teaspoon table salt
⅔ cup hot water
Oil, to grease pan
Powdered sugar, for garnish
Soak the raisins in a bowl with the cold water and rum extract for 20 minutes, or until they are puffy. Drain the raisins and set aside.
Preheat the oven to 350F/180C. Grease a 9 inch/23-25cm round cake pan, or a 9inch/23-25cm square cake pan.
In a big bowl, mix together the white sugar, oil or butter substitute, apple sauce, and baking powder until thoroughly combined. Then, fold in the molasses slowly, until thoroughly combined. It will turn a gothic dark color, and the batter will be thicker.
Meanwhile, sift together the flour, baking soda, cinnamon, ginger, cloves, nutmeg, and allspice. Sifting will ensure an even distribution throughout the mixture. If you do not know how to sift, here is a useful video. I use a wire sieve.
Fold the flour mixture into the molasses mixture until thoroughly combined. You will have a thick batter.
Fold in the raisins into the batter, then the hot water. Mix until the distribution is thorough. The batter will be thick, but not as thick.
Pour into the prepared pan and place into the center of the oven. Bake for one hour, or until a toothpick comes out clean.
Remove from the oven. Allow to cool in the pan before removing the cake. Garnish with powdered sugar and serve.
Thank you to my colleagues for conducting User Acceptance Testing on this recipe.
I am about to go on a trip, but here is a quick recipe for a good breakfast farina. Farina is more commonly called “cream of wheat” in the United States. It has a long Jewish history: semolina, the middlings of milled wheat, has been used in Jewish cooking since ancient times. It is hardy, and it is tasty. In Kurdish and Turkish Jewish cooking, semolina is used both in savory foods like kubbeh and sweet foods like halva (the Turkish semolina halva, un halvası, is my favorite dessert of all time). In Ashkenazi cooking, farina is generally served sweet, and often to the very young and very old. Like in the United States, it has often been seen as a “morning” food – even though breakfast was not a “distinct meal” in European Jewish communities until the early 20th century.
What I like about this recipe is that you can make a lot in advance, and heat it up each day. I generally make four or five days’ worth and have a portion each day. Keep leftovers in the fridge. Here, heating in the microwave is better than heating on the stove if you have a microwave – add a splash of milk if you want your farina softer.
Gil Marks’ Encyclopedia of Jewish Food was the main source consulted for this post.
Makes 5 servings
1 1/4 cups fine semolina
1 cup whole milk
3 cups water
1 tablespoon sugar
1 teaspoon salt
1 tablespoon butter
2 fistfuls raisins or dried cranberries
2 tablespoons farmers cheese (optional)
1. Put the semolina, milk, water, sugar, salt, and butter into a medium saucepan. Place on high heat.
2. Bring to a boil. Stir regularly while it is coming to a boil.
3. When it is boiling, cook for 3-5 minutes, stirring throughout.
4. When the mixture is thick and gloopy, turn off the heat. Mix in raisins and cheese.
5. You can store the farina in the refrigerator for a few days.
I decided, however, to try something different, and play around with the recipe format. I have been interested recently in what Eve Jochnowitz once called the “telegraphic style” of pre-war recipes, which do not start with an ingredients list. Though in many ways this style of recipe writing is inaccessible for some, it may also be more accessible for others who think chronologically. I find that it also works for quantity-flexible recipes like jam. Let me know what you think.
Take some black cherries, and remove the stems and pits.
Then, weigh the cherries, and pour them into a big pot.
Add the equivalent weight in white sugar.
Then, for every 500g/1 pound of cherries, add:
-one teaspoon red wine
-two tablespoons of water
-a dash of cinnamon
Then, add some vanilla extract. The cherry skin should have adequate pectin, but if you want to, you can also add some pectin.
Turn on the stove and bring to a boil.
Stir regularly and reduce to a simmer. Foam will start to bubble up – remove it with your spoon.
Cook for 30-50 minutes, or until the water has reduced, and the syrup part gels on a spoon when removed from the heat. Test by sticking a spoon in.
Put into containers before cooling. If you choose to can, follow safe canning guidelines. If not, the jam keeps for up to a year in the freezer, 3-6 months in the refrigerator.
Happy Purim! There is a Jewish tradition to get drunk on the holiday of Purim, to honor the topsy-turvy nature of the holiday and to blot out the name of the villain Haman. It’s not my favorite tradition as an autistic fellow with not-so-mild noise sensitivity. But what I do enjoy is the traditional Ashkenazi hooch of shlivovitz – a very strong plum brandy that is known as slivovica or sljivovica across Eastern Europe. I usually buy mine, but it turns out my friend Max Segal – a Russian Jewish foodie and intellectual extraordinaire based in Montréal – knows how to make it. And he very generously provided the recipe for you, the readers.
This process is best broken down into 5 chronologically and technically separated steps:
The raw materials
Sit down with your plums and begin parsing through the fruit. Slivovica requires the plums to be as sweet as possible, if even overripened, but absolutely not rotten or moldy. You should, under no circumstances, wash your plums, as you may eliminate critical elements for your spirit contained in the plum’s integumentary system. If needed, you can you a dry paper towel to wipe off excess dirt or debris.
Cut your plums in two, taking out the pit. Food process the plums until it is reduced to a fine mush.
Preparing the ferment
Try the mush! This is how the tradition calls for, so you might as well indulge the practice. The mush should be comparatively sweet; if not, add sugar to the mush and food process again. Repeat as many times as needed. This step is more labor intensive than it might appear, so be mentally prepared. Writer’s note: I personally find that adding sugar even if already sweet helps the wort become heavier, so I typically add 200 grams of sugar from the start. This is not very traditional, but it is my twist.
Take the resulting mass and leave it in an unclosed container covered with a porous fabric or paper towel in a damp, warm place for 24-48 hours. The mush will foam and hiss, but rest assured, this is totally normal.
Into a separate vessel, drain (typically using a strainer/doing this in many go’s is the key to a successful draining) the mush of the liquid (this is called wort in the community) and add about 20-40% of the wort’s volume of water to the wort. This will determine how prevalent the taste of sweet plum will be in your resulting slivovica. Mix the water and wort very thoroughly. Atop the bottleneck or opening of where you have your wort-water mixture, affix a latex glove with a small pinprick on the “nail” part of the middle finger. We are essentially making plum wine first, that we will then distill into slivovica.
Leave your wort-water mixture in a dark, damp and warm place (ideally between 66 and 77 degrees Fahrenheit). This is the tricky part. The mixture will ferment for anywhere from 2 weeks to 2 months. One must attend to it very closely to understand when the ideal condition of the “plum wine” has been attained. If your wort-water mixture is actively bubbling, sweet, and translucent, it is still fermenting. Once it begins to leave residue at the bottom, tastes rather bitter, and has stopped bubbling, the fermentation has stopped. This is what we are aiming for.
Drain (using the same tip in step #2) the “plum wine” of its residue into an intermediate vessel. It is essential not to leave any residue in the “wine,” or else it will be burned in the distillation process and leave a nasty mark on the flavor of the spirit.
Pour your wine into a pot still/vat (I highly do not recommend the low-cost “reverse distillation” technique many people use, but see the star-denoted part to see how to use one. For the record, you can buy a sturdy, cheap pot still on eBay for around 80 bucks.). Distill the mixture in one “dry” go (the first 15% of distilled product should be discarded, as it is toxic), then do two runs “separating by parts”, and adding the missing volume with water (should be 10% and 20%, respectively). Check to see that you are not below 30% alcohol in the distilled liquids. Once you are, your slivovica is ready.
*Pour the wine a pot and float a small bowl. Cover the pot edges with wet paper towel. Put the cover on upside-down and put ice on the resulting dip. On a small fire, run the wine, and you will find that condensation will accumulate in the bowl. Pour out the first bowl, as it contains unsavory chemicals. Pour each full bowl into a bottle, then, being done with the “wine”, repeat the process until the whole bottle has been distilled one or two more times. Replace the missing liquid with water.
Let it breathe
If possible, in lieu of the famous oak barrel aging, let your slivovica age for 72-96 hours in a cold and dry place, in a hermetically sealed container.
Happy Tu Bishvat! Today marks a “New Year for trees” in the Jewish calendar, and many food traditions exist surrounding the day. I have talked about eating foods from the Seven Species before, but in Israel and the United States it has become a sort of Jewish Arbor Day, when it is customary to eat all the various green bounties of the earth. And so we have a slightly un-seasonal, but very delicious recipe from a guest!
Ashley Goldstein is a vegan professional chef and writer based in Tel Aviv, and a dear friend and mentor to me. Her website is Tipsy Shades of Earl Grey, which also has a deeply tantalizing Facebook page. A lot of her culinary and written work is on updated and vegan versions of Ashkenazi Jewish cooking, as well as inventive pastries and cakes. This recipe, for Spinach Artichoke Blintzes, is a beautifully modern – and very Tu Bishvat-appropriate – take on a classic Ashkenazi recipe, with an almost Italian twist. In her own words:
Who can deny the pleasure of eating a stuffed pancake? Common across many cultures, blintzes are an Eastern European answer to crepe envy. With a slightly springy pancake, embracing a warm, and hearty filling, they are a food traditionally eaten for Shavuot, and other holidays where dairy is customary [Jonathan notes: including Tu Bishvat!]. Traditional savory fillings range from some sort of potato to white cheese, while the sweet version is again cheese or fruit. I wanted to update the filling a little bit, in order to heighten the flavor profile, and possibly allay some of the guilt of eating a buttery pancake by upping the nutrition with some veggies. Inspired by spinach artichoke dip, this blintz is the perfect combo of a creamy and dare I say “cheesy” filling, covered in a soft pancake blanket, while remaining as pareve as can be. Indeed, this recipe is entirely vegan, perfect for your egg or dairy allergic friends, while also proving to be an option for holiday meals the rest of the year.
And now, Ashley’s recipe, exactly as she wrote it:
Spinach Artichoke Blintzes
Spinach artichoke filling
1 cup raw cashews, soaked or boiled for 15 minutes
2 cans artichokes, drained and rinsed
1 large bunch of spinach
1 medium onion
2 tbsp olive oil
1+3/4 tsp salt divided
1/2 cup water
Juice of half a lemon
1 tsp black pepper
1 tbsp nutritional yeast
3 cups all-purpose flour
1 1/2 cups chickpea flour
1/4 cup oil
1 tbsp sugar
1 tsp salt
2 cups soy milk
1 1/2 cup water
Olive oil or non hydrogenated vegan margarine
Spinach Artichoke Filling:
Drain the cashews into a blender. Blend with the 1/2 cup water until smooth. In a large pan, sauté the onion in the olive oil over medium heat until softened. Add the artichoke and sauté for another 10 minutes before adding the spinach and half of the salt. Let the spinach just wilt, then add to the blender with the rest of the filling ingredients. Pulse until the artichoke and spinach are finely chopped. Set aside and make the crepes.
In a large bowl, mix the dry ingredients together. Whisk in the soy milk and water, taking care not to over mix. Set aside for about 15 minutes. In a small, nonstick frying pan, pre-heat over medium heat. You can put a tiny bit of oil down, but if your pan is truly nonstick, it’s not needed. Pour a small ladleful of the batter into the pan, then quickly tilt the pan so the batter covers the bottom of the pan entirely. Let cook for about 5 minutes, until the top of the crepe is dry. Remove to a plate and cover with waxed paper. Repeat the process with the rest of the batter, covering each one as you add it to the plate.
It’s important to assemble the blintzes while the crepes are still warm, though once assembled, they can be refrigerated until you are ready to warm and serve them. Take one crepe, and dollop about two tablespoons of filling into the center. Fold one edge of the crepe over the filling, then tuck the two sides in. Once the sides are tucked, continue rolling to the end.
Blintzes can be browned a few at a time on the stove with a tablespoon or olive oil or non-hydrogenated margarine, or they can be lightly brushed with the fat of your choice and baked in the oven at 350F (175C) until slightly browned and warmed through, about 10-20 minutes, depending on how chilled the filling was when the blintzes were made.