As a busy graduate student, I have largely been sticking to these simpler recipes during my semesters. Sometimes, these are very obviously Jewish, but this time, I am providing a brownie recipe. I call these Shabbat brownies, because they taste great a day or two later – making them suited for baking for a Shabbat lunch! Make them on Thursday night or Friday afternoon for a tasty end to the meal. (Have one or three as a snack in the meantime.)
While the origin of brownies was likely in church communities in central Maine, they became quite popular among American Jews – just like everyone else in North America. There is a certain type of very fudgy brownie that seems to be popular among synagogues across North America. While they are good, I tend to prefer a cakey brownie – one that relies heavily on eggs.
Hence this recipe. I used to have a different recipe, but here is my updated version. Thank you to my boyfriend, housemates, colleagues, and classmates for testing the various iterations.
Makes 24 brownies
2 sticks (1 cup) butter + more for greasing
1 cup semi-sweet chocolate chips
1 cup granulated white sugar
½ cup unsweetened cocoa powder
½ cup whole milk
1 teaspoon vanilla extract
6 large eggs, room temperature
1 ½ cups sifted white flour
1 ½ teaspoons baking powder
½ teaspoon salt
Preheat the oven to 350F/175C.
Grease a 9”x13”/23cmx33cm (or similarly sized pan) with butter. Line the pan with parchment paper, then grease the parchment paper again with butter.
Melt the butter and chocolate chips together until smooth. You could do this in a bain-marie, but I just do it in the microwave: put the chips in a deep, microwave safe bowl, add the butter in chunks, microwave on high for a minute, then stir together. Put the melted chocolate-butter mixture in a large mixing bowl.
Add the sugar and cocoa powder and whisk together until thoroughly combined.
Add the milk and vanilla extract, and whisk together until thoroughly combined.
Crack the eggs into the bowl, and then whisk together until thoroughly combined and the mixture is smooth.
Add the flour, baking powder, and sugar. Whisk together until the batter is thoroughly combined and is a smooth, thick consistency. Make sure all the flour is thoroughly mixed in!
Pour the batter into the pan. Bake for 30-45 minutes, or until a toothpick comes out clean or with only a few crumbs. Let cool before cutting.
Store in an airtight container for up to four days.
This is a stew that, like many things called “goulash,” would not be called “goulash” by everyone. But maybe it would. In any case, it is a variation on a delicious theme.
Stewed meat with vegetables in a red sauce is a fairly common Central European dish. The dish started off as a Hungarian herder’s stew – although, with its meaty content, it may have been somewhat of a nobleman’s dish too after the Magyars settled on the Pannonian plain. The dish spread, by dint of the Holy Roman and Austro-Hungarian empires (and massive, centuries-long migrations across Central Europe) throughout the region, and similar names largely stuck. When chili pepper was introduced in the early modern period – and paprika became particularly popular – the dish evolved again in Hungary and other countries, to include the modish spice. That practice – and the common use of tomatoes – spread as well, to Germany and Austria, to Russia, and to the United States. The dishes were often quite far from what is typical in Hungary – for example, American goulash often contains pasta, and Scandinavian ones are less piquant. (Though goulash in Hungary has evolved into dozens of related dishes, like pörkölt and halászlé!) Across these countries, Jews often cooked versions of these stews with kosher meats, and likely contributed to their development in many countries by introducing additional ingredients or cooking methods from other Jewish communities.
Of course many cultures also have their own variant on these stews – South African bredies, Argentinian carbonadas criollas, Filipino calderetas, and so on. The sticking power of the name “goulash” is probably from the influence of Hungarian cuisine and culture across a wide area as a result of the Austro-Hungarian Empire.
Cookbooks for early 20th-century Jewish housewives often have a variant of this dish in them. These sorts of stews, and goulash in particular, were a mainstay of German-speaking middle class families in the late 19th and early 20th centuries – it is raised in nearly every major book about German Jewish cuisine. Many Ashkenazi Jews explicitly sought to assimilate into this culture, and in some cities were a key part of the middle class and its practices. Housewives were expected to maintain a certain type of cultural refinement and practice in the home, and cookbooks were key parts of communicating this. So was what you ate – and goulash, which would have been considered luxurious by working-class families – was one of many recipes that were part of there. When German-American Jews wrote similar cookbooks for settlement houses where Eastern European Jews studied (or were pressured to study at), goulash was often included.
This recipe is my variant on these dishes. Like even Hungarians before the 18th century, when paprika was introduced to Central Europe, this goulash is made without paprika. Instead, I gain sharpness and depth from the leeks and the dill, but it is compensated by sweetness. Leeks are a delicious, hearty addition to any stew – just be sure to wash them properly! I served this stew with egg noodles, but it would probably be wonderful on rice as well.
Beef and Leek Goulash
2.2lbs/1 kg beef chuck stew meat, cut into 1 inch/2.5cm or so pieces
1 tablespoon soup powder OR 1 tablespoon bouillon base
1 ½ teaspoons ground black pepper
1 teaspoon dried dill
1 tablespoon white sugar
Water as needed
2-3 tablespoons vegetable oil (depends on fattiness of meat)
Prepared egg noodles, rice, potatoes, or bread (for serving)
Place a stewing pot or casserole pot over a high flame. When hot, add 2 tablespoons oil, and then add the meat. Brown the meat, stirring frequently, for about 3 minutes. Remove the meat with a slotted spoon and set aside. If not much fat has melted off the meat, or you are low, add some more oil.
Add the onions and garlic and sauté, stirring frequently, until wilted and softening, about 5 minutes.
Add the leeks and carrots, and mix in thoroughly with the onions. Then, add the vinegar. Cook covered, stirring occasionally, for 5-10 minutes, or until the leeks have wilted.
Add the tomatoes and spices and mix thoroughly. Bring to a boil.
Add the meat, and then water to cover (about 1 or 1 ½ cups). Mix in thoroughly, then bring to a boil.
Lower the heat to a simmer, and then simmer, half- or loosely covered, for 1 to 1 ½ hours, stirring occasionally.
Serve hot with egg noodles, rice, potatoes, or bread.
Thank you to Ziva Freiman and AJ Faust for conducting User Acceptance Testing on this recipe.
This is the first of what will be three posts about babka.
My mother’s friend Abby says that babka is a ghost that will haunt you until it is eaten. In this case, I prefer many exorcisms. I love babka.
Too bad that it’s a pain to make.
A sweet yeasted dough, twisted and wrapped around a filling of chocolate, cinnamon sugar, or fruit and perhaps sweet cheese. Sounds simple, right? In fact, it is not. Sweet yeasted dough is quite difficult to work with, and wrapping it around the filling is always my downfall. (My hand-eye coordination, to quote my boyfriend, is “erratic.”) As it happens, bakeries sometimes do a very good job with their babka. I am more than happy to fork over some money and enjoy the babka without the anxiety.
Babka is, in fact, a very common food that people will only ever savor store-bought. Jewish bakeries across the world specialize in the Ashkenazi treat. Haredi bakeries in Jerusalem make “Krantz cake” – an alternate name for babka – that people from all walks of Israeli life travel from across the country for. The beautiful bite of the dough and the coy sweetness of the filling is a triumph. Breads in New York has become famous for their babka, which seems to elicit joy everywhere. (Note: I believe that all properly-made babkas cause joy.) In any case, Breads’ perfectly textured babka is divine. I have seen visitors from out of town bee-line to Breads for babka before going anywhere else in the city. And of course, one cannot forget supermarket babkas. As dowdy as these can be, some brands’ babkas are perfectly tasty and delectably un-shareable. A few readers have mentioned the Trader Joe’s babka as their ideal babka, but I am more partial to Green’s obscenely swirly chocolate babka.
Of course I want to make my own babka. A plum jam and cottage cheese babka will never be mass market in a country rightly obsessed with chocolate babka. Yet it is so delicious – especially when you hit a plum and a gob of cheese right by a doughy bit. Divine! The braiding is beautiful, and making a babka is really the height of Ashkenazi balabostakeit. I should try it out! But I am also a klutzy graduate student with limited time and even more limited hand-eye coordination. I refuse to only have babka as often as I can make it.
So I have no shame in buying from a bakery. In fact, that has been done for generations. Now, babkas have long been in the repertoire of Ashkenazi home cooking – especially as Jewish communities, like neighbors, used leftover bread dough for the task. However, making babka – and actually, challah and bread generally, was hard work then, as it is now. It also used relatively expensive ingredients, which is why both were reserved for a Sabbath treat. Many people did not have the time or energy, and one of the promises of America or Canada was the prosperity to have a treat like that – and pay someone else to make it. Babkas were a frequent feature of bakeries that opened up across Jewish neighborhoods in New York in the early 20th century – and continue to be a feature at remaining bakeries today. Having a babka that’s not “homemade” is a tradition.
Enough rambling. I want to know: what’s your favorite babka?
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.
This piece starts with the young man I have been dating for a few months, David. He is very Jewish. David is also from Cincinnati, and one of his favorite foods is Cincinnati-style chili. For those of you who are not familiar, Cincinnati chili is more of a meat sauce than a chili. The delicacy is Mediterranean-spiced ground beef served on spaghetti, with any or all of beans, onions, and mild cheddar cheese on top. The combinations are culturally set in stone. Though Cincinnati chili has its detractors, it is widely loved. The local Skyline chain has a following so big that it has expanded to nearby cities, and the Cincinnati diaspora in Florida. The chili is also not kosher, given that it mixes meat and milk. Even so, David and his family love it, and it is in his family tradition.
Learning about Cincinnati chili from David – who makes and eats it at least once a week – got me thinking about Jewish treyf. Not in the Orientalist and perhaps overanalyzed ‘safe treyf’ of white Jews eating Chinese food in New York. Nor was I thinking about the real and life-saving practice Conversos in Spain adopted: Jews in hiding added lard to traditional dishes to avert the deadly eyes of the Inquisition. I did think of the famous Treyf Banquet that heralded the split between Reform and Conservative Judaism in the late 19th century. I also thought of the newer version held in San Francisco quite recently, with wondrous bacon treats. Rather, I was curious about treyf as an everyday practice. How did it get inserted into family and community traditions? How did folks relate to treyf with their Jewish identity, and vice versa? Could I discuss this without the tired discourse of “reconciling”? On a more basic level, were there Jewish treyf recipes that I could discover? Also, which treyf?
I was also exhausted over the level of judgment that went into Jewish treyf. Recently, I fell off the “traditional egalitarian” bandwagon, much of which seemed to involve ever-more-performative kashrut. The consistent dismissal of Reform and Reconstructionist practice appalled me. So did the judgment against our parents’ and grandparents’ not-echt-halachic practices. Handwringing about authenticity bothers me more and more nowadays. The endless jabs about Jews who had “forgotten their heritage” strike me as cruel. Nothing in our communities, not even the halachically-shaky ban on microphones on the Sabbath, would be totally recognizable to a religious person from two centuries ago. So I figure it would be more interesting to answer the questions I raised above. For certain, it would be more useful to do so. The Jewish community may not always have a given interpretation of kashrut. But we will always have treyf-eaters.
I set out to find some answers, beginning with a post on Facebook. I asked my Facebook following to answer a few questions. If they were a Jew who ate treyf: why? What did they eat? What did they do before or after, if anything different? Do they have any neat traditions or recipes involving treyf? What about some funny stories? At the end, I threw on an addendum reminding folks not to judge fellow Jews for not keeping kosher. I expected a few responses.
A few shares and many comments later, several dozen people responded. Most of these responses were by private message. (I have made all respondents anonymous.) In fact, as I begin writing this piece, I still have a few responses to read! I was really touched to see how many people responded to my hasty request. What was better though was to see the variety of stories, perspectives, and ideas that people from all walks of Jewish life shared with me. I am going to be thinking about all the wonderful things I learned and was struck by for a long time.
Here are a few patterns that emerged.
Firstly, guilt was a less common emotion than defiance or pride. Many past works talk about guilt as a driving emotion around Jewish treyf consumption. But my (admittedly unscientific) sample seemed to be less guilt-ridden about the whole thing. Though one person did note, “we Mexijews [Mexican Jews] talk about it all the time.” Rather, many people were proud of the fact that they did not keep kosher and were still totally Jewish. “I’m as Jewish as a rabbi,” one person said, while another said that “Judaism isn’t about diet for me.” Both then happily listed their preferred treyf. Others felt defiant, especially if they had left religious communities, where kashrut wars are often the sour undercurrent of daily life. “Halachic chops – not as tasty as pork chops!” one person commented. For many people, treyf is a symbolic way of defying the things that defined their past. So an ex-Orthodox Jew might eat pork ribs on Yom Kippur, or someone leaving an abusive household may eat treyf as a symbol of their liberation.
Defiance and pride are hints to a larger thing. Treyf is always interpreted through a Jewish prism. People took into account all the communities they lived in, and all their lived experience, and filtered their Judaism through it. This went to treyf. Even people who always ate treyf interpreted their treyf in line with their Jewishness, not as a resistance to it. For Russian Jews, it was a part of their heritage of Soviet eating and nostalgic cooking. “I love salo,” my colleague said, “whatever the rabbis say.” For Israelis, it was a treasured memory of being secular and Jewish in the ‘60s. My mother, who lived in Israel then, recounted with glee the delight of eating grilled pork chops on kibbutzim. (I highly recommend the Israeli documentary Praise the Lard about pork in Israel.) For diasporist Jews, treyf is often a central part of being diasporist. One person noted that the Reuben – famously treyf – made them feel Jewish.
Judgment from others was mentioned, sure, but largely negatively. “Judaism isn’t a diet,” and “I’m just as Jewish as a 613 mitzvot keeping Jew” were two of many statements. And in return for people judging their Judaism, treyf-eaters shared some wonderful humor about their position. A few people reminded me of various kashrut scandals, like the chronic worker and animal abuse in Postville, Iowa. On a more humorous note, one respondent from Maine mentioned the blessing her father recites for shellfish. (How regionally appropriate.) And of course, one of my closest friends cherishes his San Francisco family’s tradition of Dungeness crab. I would too.
On a day-to-day level, certain treyf is more common than others. Some of this is seasonally and financially based – Dungeness crab, for example, is expensive and seasonal. Otherwise it is a taste thing. Most treyf-eaters seem to love bacon and shrimp. Some common treyf however – like canned clams – was rarely mentioned. The most beloved treyf for many is bacon. It is a love that I do not quite share, since pre-kashrut me never got the hype around it. Bacon ends up in soups, in breakfasts, on sandwiches, and in lentil soup and matzah balls. One very nice bacon-maker even told me about his business making bacon, and experiments with flavor! Jewish recipes were often improved with bacon or shellfish. I received recipes for lentil soup, cholent, matzah balls, brisket, shakshouka, latkes, and even hamantaschen with bacon. Similarly, an appetizing spread, hraime, or again, shakshouka benefited from shrimp. I guess then that bacon-wrapped shrimp is the ultimate treyf. Not because of the combination, but because of the crowd of treyf enthusiasts pleased.
For many people, eating and making treyf is also a part of livelihood. Many people worked or work in food service. Treyf is on the menu, treyf gets eaten. Others work in jobs where they often have to eat with clients, coworkers, or consultants – and it would be rude not to share in the shellfish soup. As I noted, one respondent had a bacon-making business. Another had spent time cooking shellfish in his first job as a restaurant chef. These respondents often had the greatest insight into how expensive it was to keep kosher.
And how often times, it is a privilege. If your job depends on it, you will eat treyf. It is rather baroque and classist to critique someone’s Jewishness based on that. Some did not keep kosher because of a history of eating disorders. In that case, imposing new dietary restrictions can be quite dangerous. If anything, because it is to save one’s life, Jewish tradition would also prefer that one not keep kosher if it is unsafe. Also, many treyf eaters stopped keeping kosher because of the labor and expense involved. The bacon and shrimp were less interesting to them. To them, there was no controversy at all in eating cheaply, well, and Jewishly, with the added benefit of canned clams or bacon. Judging someone based on that would be markedly cruel. Keeping kosher does not make you a better person. Being mean does make you a worse one. Especially being mean over someone enjoying or even celebrating treyf that is affordable, accessible, and tasty food.
Not all cheap treyf is celebrated though. Some treyf is more controversial. Several different respondents did not “get” ham. They found it it was “the weirdest meat” or bizarrely sweet. Others loved ham, and fondly recalled eating it at weddings and b’nai mitzvah. I was surprised to see how many respondents were uncomfortable with ham, although pre-kashrut me also found ham a tad “wiggy” in big quantities. One person said that the gelatinous-meat-sweetness of ham was an aversion for them. That aversion carries over into kosher foods like ptchaand gefilte fish.
Milk-meat combinations seem to go unnoticed. Sure, a few people did comment on cheeseburgers. I, for one, will always remember my college classmate’s Brie and ham on matzah. Here is the thing: it is far lower on the “forbidden” list than whole categories of animals. A milk and meat combination can also be harder to spot. Someone who does not keep kosher might not guess that the pumpkin cheese soup had chicken stock. The bacon bits, though, will be noticed. So will any other treyf, as was discovered at a synagogue a respondent attended as a child, where an order mix-up led to quite a bit of shrimp lo mein at the synagogue’s door. Compared to incidents like these, a cheeseburger is minor.
I will have a separate post for funny stories, and a third one for stopping kashrut. Too many anecdotes were received to do justice to them in this post. Besides, many people provided insight into why they do not keep kosher now. But already, we can see some patterns, and some avenues for inquiry. We also are reminded of one thing: you can eat as much treyf as you want, and still be as Jewish as anyone else.
The outcome of this research has made me question my own kashrut practice, and why I keep kosher at all. I do not eat treyf animals, I keep a kosher kitchen, and in New York I eat kosher or halal meat, which I consider equal. The kitchen is for my more traditional friends. That said, I do not have a reason why I personally do not eat treyf. It used to be emotional, but that has gone with my own realignment of Jewish values. The judgmental environment I left, or to quote the youth, “yote out” from has dissolved any feeling of “upholding tradition” through my diet. For me, Judaism is a lived and evolving tradition, not a diet, weekly lifestyle practice, and set of givens. Pork is off the table forever, because of a traumatic and rather gross incident in my teenage years. But I do not have any negative feelings about shellfish, catfish, beef stroganoff, or kangaroo. At this point, kashrut is habit. I do not know how long it will stick outside of my home kitchen.
If I change, I do have something to keep. I promised my indigenous friends that, should I stop keeping kosher, whale and seal would be my first real treyf. In a world where colonialism is still very real, it is so important to keep native traditions alive, and I think that would be an important step of solidarity against continued colonial abuse. As a settler, I feel obligated to support the minhagei hamakomof the peoples from whose loss of land I still benefit. A mitzvah, in treyf. Afterwards, I will head on to my nearest Skyline, order a 5-Way – spaghetti, meaty chili, onions, beans, and cheddar cheese – and take a bite, and I will recite the prayer meant for everything:
Blessed are you, Lord Our God, King of the Universe, who created all per his will.
A heartfelt thank you to all of you who responded. As my gift to you, please enjoy my favorite song about treyf. It is by the Jerry Cans, a band from Iqaluit, Nunavut, Canada, and is in the indigenous Inuktitut language. It is called Mamaqtuq, and it is about hunting for seal to eat. Watch it here.
On readers’ request, I am starting off 2019 with something very practical: a guide to avoiding common aversions.
Food aversions are a real and serious thing. More than a dislike, an aversion is to a taste or texture. Exposure can throw one’s senses and function out of whack. Sometimes, a food aversion can make someone feel violently ill. This reaction happens famously to pregnant women, but really can occur to anyone. The reaction also happens without an allergy. Other times, an aversion can leave a sticking sense of anxiety or discomfort – as happens with me when I accidentally consume a marshmallow. Many people get raised heart rates, jitters, or nausea from aversions.
Aversions are difficult to shake. Doing so takes time, effort, and most importantly, the person’s consent. (It is a painfully slow process.) It is not your job to “help” someone lose an aversion as a host or cook, unless you are explicitly told so by the person. You would not consent to someone making you anxious, jittery, or ill because they felt like it. So do not do it to your guests, friends, or family! Believe your guest or friend, and cook something that they can eat.
As it happens, substitutes are a venerated part of the Jewish culinary tradition. Meats have been replaced with fish and beans for dairy dishes. Kosher animals replaced pork in meat dishes that imitated whatever neighbors ate. An entire world of dairy-free, pareve desserts exists for serving at meat meals. Vegetable shortening was first marketed among American Jews as a pareve substitute for butter. (Gil Marks discussed this extensively in his Encyclopedia of Jewish Food.)
I mean to say: there is no shame in swapping. We are lucky to live in a time when we have the ability to do so. We have historically unprecedented access to good, safe, and varied food products. We can take advantage of this plenty to better accommodate aversions. Not that aversions did not exist through history – they most certainly have. More that we can now better identify and address them.
This list is meant to help. I have listed some common aversions and substitutes. Try different things! Sometimes, though, you need to avoid the recipe. This is particularly the case when there is an aversion to a broad category of food, like fruit, or flavor combinations, like sweet and savory. (Or specific aversions, like my friend’s aversion to “cold, wet kitniyot.”) There are many delicious foods and I am sure you will find something for your guest to eat that you can enjoy too.
This chart is for when you only need to substitute one ingredient, and is aimed to common aversions rather than common allergens – which are different! Please do not “try to get someone to like X.” That is rude, and forcing people to eat abominable food goes against Jewish tradition and basic decency. This chart is meant to help you be a nice host, and make something good for everyone!
Cause of aversion
I find that leeks and scallions tend to work well if you need something to replace the texture. If the flavor is okay, a half teaspoon to a teaspoon of onion powder (depending on brand) for each onion. You can also ramp up the garlic. Raw onion can be replaced with cabbage and fennel, but keep in mind that it changes the flavor.
Garlic has a very distinctive, pungent flavor, so it is difficult to replace. I would enhance the flavors of other spices, or add some more onion or scallions. Asafetida, fenugreek, and celeriac root serve as good substitutes for pungency. Celery is a good substitute for body and aroma.
Tomato (raw or cooked)
Raw tomato is usually fairly easy to leave out of things like salad. For cooked tomato, I suggest using tomatillos or eggplants to substitute in sauces, though keep in mind that the sauce will be far thicker. If the texture aversion has to do with seeds, remove the seeds and cook with just the flesh of the tomato. The seeds are hard to use alone but are very good for compost.
Tomato flesh can be used in most places as a substitute for bell pepper.
Depending on the type of mushroom and consistency, you can replace them with marinated tofu, eggplant, zucchini, or turnips.
Mushroom is a pretty solid replacement for zucchini. For pumpkin or butternut squash, using sweet potato is a time-honored American tradition.
Zucchini is a fairly solid replacement for eggplant in dishes that do not require long cooking. Mushrooms with a strong acidic counterpart work well for longer cooking.
Tofu, seitan, or mushrooms tend to work quite well. There is an Ashkenazi tradition of making “false fish” with chicken, but I have never had this and cannot confirm the effectiveness.
Cabbage or Brussel sprouts
For some things, broccoli (which is ironically the same species) works very well in my experience. This is particularly true for slaws and quickly cooked dishes. For pickled and raw dishes, dark lettuces also work very well. For longer-cooked dishes, fennel is a good substitute, but keep in mind that the flavor will change.
If you are just trying to make a cake moist, applesauce is by far the best. Eggs are hard to replace in some dishes – for those, use an egg replacer or common baking combination. Where the egg is eaten in egg form, soft tofu or mushrooms.
Greek yogurt works very well, as does any non-dairy yogurt.
Very difficult to replace, but I have had moderate result with harder varieties of squash, like butternut. The color is inimitable.
Parsley or the Mexican herb epazote tend to work quite well.
Visible seeds, like poppy or sesame seeds
99% of the time, you can leave them out. If you really want the flavor, add some ground poppy or sesame seed into the batter or dough of what you are making.
99% of the time, you can leave them out. For a flavor substitute, just add a bit of sugar.
Fennel or dill seeds.
The flavor is going to change, but for texture and approximation, leeks and caraway seed.
For dry mustard, horseradish powder or more black pepper and vinegar. Add a bit of yogurt or mayonnaise if it’s for wet mustard.
I am starting this piece in Israel, where I am visiting my grandmother at the moment. Israel, as I have written before, is a really weird place in terms of food. There is plenty already written about the influence of Palestinian cuisine on Jewish cooking, continued diaspora traditions, and the “kashrut wars” in Israel. I have even watched a fantastic documentary about the pork industry in Israel. What I find most interesting, though, is that it is ground zero for industrial Jewish foods. Most of the canned gefilte fish, powder-mix matzah ball soup and latkes, and instant farfel have some link to industrial food companies here. If they were not invented here, they are certainly made here.
My grandmother is a fan. At the age of 91, she still enjoys her jarred gefilte fish on Passover, Mandelbrod from big boxes, and the smell of soup made from powdered mix. (She also eats some food that is unlikely to ever have an industrial market, like baked fish heads.) I used to dismiss these products as industrial dreck. But now I find them fascinating, because they still influence our homemade cooking. And just as Israel’s government uses nostalgia to drum up support for Zionism, so too do these food products use nostalgia to not just sell their wares, but redefine Jewish cuisine.
We who write about food are too quick to dismiss these products as unimportant to the grand story, or only negative. Except we often end up imitating them. For people whose first experience of Jewish food was these foods – and we have sixty years of this – that is the “benchmark” for whatever we make. It also becomes the norm. And we end up adding more of the things that people want … which often circle back to these products. Never mind that some people do not have the time, energy, ability, or resources to make everything “from scratch.” Making stock, making kneidlach, and making farfel takes time. The industrial manufacturers hit on a market – and the result is fascinating. Why? Because of how it plays with our psychology.
Makers take memories, smash them together, and create food products out of them. I find that fascinating. The company of course uses that “authentic” taste to sell the food. And eventually those tastes – which are often similar – become fixed. So then we have to adjust our handmade recipes to reflect those. We cannot remember the pre-industrial food that we never tasted! What we mistakenly call authentic is as much a product of marketing as anything else, even foods like p’tcha that do not have a version from the box. Some mourn this reality. I do not.
We have to remember that industrial food came about and stayed for a reason. Well, actually, it came about for many reasons, right alongside the development of capitalism, redistribution of wealth, and redistribution of cuisines. Food has also, in all civilizations, been industrial to a certain extent, with products being made, processed, and consumed in separate places. To return to the point though: industrial food made it far more efficient, practical, and possible to make food, make different types of food, and make a variety of food available. Canning made vegetables more regularly available during the winter. Dried pasta made noodles affordable. The packaging of rice made it shippable. Industrial bread made affordable bread without dangerous or unsavory additives that often caused illness or debilitating pain from indigestion. (The latter was common in Europe before the 19th century.) The natural next step in some ways was to industrialize other foods. That went well with the faith in scientific everything of the early and mid-20th century. True, these foods were seen as suspicious, and the women who were first to embrace them were often criticized for not doing things “the real way.” But the ease and simplicity of cooking them made industrial foods much more popular. Women, who still do most of the housework in homes today, had more time. (The use of industrial food maps closely to the ability of women to enter the workforce.) Fewer people were malnourished than before – a fact that goes contrary to many screeds about the obesity epidemic. Things that were once rare for most common people, such as chicken in the United States and pasta in Italy, became common. For Jews, festival foods also became more common – though the gefilte fish from the jar was certainly quite different. In Israel, industrialized food got a population of refugees dumped by the Israeli state into transit camps through a long period of austerity. Industrial food also ameliorated the malnutrition common in Palestinian refugee camps – as it still does today. The high-end “organic, handmade” cuisine that later developed in Italy, France, and the Bay Area is not natural or historic. It is an elitist reaction to a new common availability of food, which happens to be industrial. And though industrial food can improve, we should not simply dismiss it.
What would Jewish cooking look like today without industrial food? The honest truth is, I do not know, and nor do you. Industrial food has changed our tastes: it is so common that it is part of all of our memories of taste. It has been around and popular for generations. I would hazard that what we considered the central parts of Jewish food would have a lot less meat, a lot less complexity, and many more foods reserved only for the most important holidays. Perhaps there would also be less salt. I do not think it is useful, though, to recreate pre-industrial Jewish cooking. We are at five generations of cooks who have grown up with stock cubes and bouillon powder, canned tomatoes and packaged noodles, jams from the store and premade matzah meal. Those tastes are in all of our palates – even the ones with organic, fair-trade labeling. We cannot reconstruct that taste. We simply have to move on and acknowledge that these jarred and canned foods, whether or not we like them, a part of our cuisine. We should partake, and participate in how they are developed.
In short, we should embrace what I call modernist Jewish cooking. (The term is an adaptation of Rachel Laudan’s term “culinary modernism”). It is pointless and unhygienic to masturbate to fantasies of the authentic Jewish kitchen. Why complain about frozen gefilte fish, when we can make it different or better for us? Why judge the person who makes matzah ball soup from the box? (Would you rather they not eat?) Why should we be so scared of the shortcuts our grandmothers and great-grandmothers knew better to malign? Why should we romanticize the misogynist misery of cooking “in the old days,” a misery that hundreds of millions of women still live? Why should we embrace the myths of the “natural” kitchen, when nothing about human cooking is ever fully “natural”? And can we even run away from these tastes, that shape us as much as anything that is celebrated?
For more reading on industrial food, I highly recommend the work of Rachel Laudan and Josh Ozersky. “A Plea for Modernist Cuisine” (Laudan) and “In Defense of Industrial Food” (Ozersky) are two of my favorite articles ever written about food. For more on how industrial food products emerged, read Laura Shapiro’s Something From the Oven. For more on industrial food in Israel, Yael Raviv’s Falafel Nationis spectacular. For a lovely, if incomplete, takedown of “locavore” thought, The Locavore’s Dilemma by Pierre Desrochers and Hiroki Shimizu is quite good.
I have wanted, for a long time, to research how people figured out which foods were safe to eat. How were unsafe foods found? How were necessary preparations found? It is a huge topic, and my hubris became clear rather soon. There are scientists who have spent their entire lives figuring this out.
Even then, I have now spent a few weeks down the rabbit hole of poisonous food, poisons, and food. The big thing is that the historical study of food poisoning is completely bonkers. For example: we find a lot of early pottery that sort of looks like a colander. Turns out the items were used to make cheese, which is one of the first safe ways people had to eat milk. Before then, people would eat milk and get really sick, from lactose intolerance. But diarrhea when you are malnourished is dangerous, and people died. Cheese saved lives. Later, lactose tolerance became a more common genetic mutation in Europe and India. This was probably because that in resource scarce areas, where milk was one of the only reliable foods, people who could not digest it died. Then there are other mysteries. Corn was bred from teosinte grass in what is now Central Mexico several thousand years ago. At some point, ancient Mesoamericans figured out how to soak the corn in various alkaline substances. This process, nixtamalization, makes corn more nutritious and flexible. The initial moment was very likely an accident. But later “research” was probably toxic at times – too much alkaline, or not enough washing afterwards. Alkaline substances are sometimes fine for you. There were also certainly instances when someone burned the wrong tree for ash, with terrible consequences. This goes toward the major theme of a lot of what I read: what happens later.
Something that has struck me is how often people die after we know what foods are safe. Mushrooms are one example. We know that some mushrooms are poisonous, and they look like safe mushrooms. There are details that distinguish them. These were important things to learn in communities that relied heavily on foraging. (Communities in Eastern Europe and the Balkans foraged through modern times.) This knowledge was mostly transmitted orally through folk tales and folk wisdom. The knowledge was not always right! People were confident, forgetful, or rushed to assuage hunger or finish the day’s work. And people died. Elderly people, disabled people, and young children were most at risk. When even a mouthful of a deadly mushroom can destroy one’s kidneys, those most at risk died. People of all ages and bodies died, though, centuries after it became common knowledge that a mushroom could be deadly. Monarchs died, composers died, and countless ordinary people died. Even now, many people die from relying on folk legends about mushrooms, such as the idea that all deadly mushrooms are brightly colored. We also have known for millennia that ergot can render rye and barley dangerously unsafe. Yet it still ends up in flour – often under conditions of hunger – and was responsible for several medieval epidemics. Today, occasional incidents still pop up. And let us not forget the people who eat fish that is plainly rotten, drink raw milk despite the risks we know, and consume unwashed salad greens, e. coli and all.
You may have noticed that I switched into the present tense. This is a current topic: people still die from food poisoning every day. Besides, more than half of all food poisoning comes from food prepared at home. Obviously, this is relevant now. Our concern about restaurant safety needs to come alongside giving people the knowledge and tools to prepare food safely at home. Methods include an accessible kitchen, simpler and less risky food, or industrial food. But it also is important from a historical perspective. Until recently, almost all people mostly ate food prepared in domestic settings. The risk then was from the family hearth. The food that killed people was the peasant food, the mother’s food, and the grandmother’s cooking of yesteryear. This is where that oral knowledge comes in – and where it was forgotten.
In the Jewish world, this is no different. Deadly food is mentioned in the Bible. In II Kings 4, the prophet Elisha throws some flour into a pot of gourds and herbs to ward off “death.” Scholars now think that the plant mentioned is colocynth, whose flesh can cause severe gastrointestinal distress. Flour may reduce the distress. The story is didactic: that some of G-d’s creations can kill you. In the Holy Land with sweet and toxic oleander, and colocynth with poisonous flesh and edible seeds, this was important and life-saving knowledge.
Later Jewish communities had to deal with the dangers of their local environments. In Europe, one found deadly mushrooms, dairy products made with rotting milk, and badly brewed alcohol. In the Middle East, you had the risks of oleander, colocynth, and algal blooms in the sea. Adulterated or diseased grain was a threat everywhere. Many Jewish foodies have embraced a romantic history of Jewish food. We rue lost traditions of food preservation and certain delicacies and ties to the land. And while the traditions are beautiful and worth keeping, it is also important to remember why our grandparents embraced industrial foods. Homemade killed, and food was risky. Abundant, relatively safe food was the promise that pushed immigration. The idea of clean, Jewish food contributed to the rise of Zionism. The search for safe bread motivated Bundist movements in Europe and leftist Jewish movements in the Middle East. Food was, and is, life.
Death and deadly foods are a glaring omission from romantic histories of food. I get that it is not fun to think about the food that kills people. A food activism that focuses on yesteryear why we have to go forwards, not backwards. We are all familiar with the horrors of industrial food, but let us take a moment to remember the horrors it reduces. People died trying to figure out what we can eat, and people die figuring out what they are able to eat. Should we not avoid meeting our fate at dinner too?
I first ask my readers to forgive the click-bait title. This post is a look at the various ingredients in Jewish cuisines that were first domesticated in Southeast Asia. It is not a crackpot attempt to attribute Jews to an origin in that region. It should be noted that this attempt probably exists somewhere.
Many foods that we think of as “classically” or “immemorially” Jewish are assumed to have originated at some point in Europe or the Middle East. Indeed, a few things do originate in these areas; rosemary, wheat, chestnuts, rye, and onions are among them. Yet others come from further afield. For example, apricots are from China, apples from Kazakhstan, buckwheat from Siberia or Korea, and potatoes, tomatoes, and corn all come from the New World. And a whole host of foods come from Southeast Asia. Yes, you read correctly, Southeast Asia. Though long assumed in the popular imagination to have been relatively isolated before about 2000 years ago, Southeast Asia is actually the origin of many of our most cherished ingredients. I define Southeast Asia with the common academic definition: Burma (Myanmar), Thailand, Cambodia, Laos, Vietnam, the Philippines, Malaysia, Brunei, Singapore, Indonesia, and East Timor. These countries share a common history of Indianization (except Vietnam) and colonialism, were often parts of the same pre-modern trade networks based on the use of the Malay and Sanskrit languages, and share similar families of climates and crops. It is from this region that much of modern food began.
The trade and exchange of foodstuffs – and their spread – has occurred for several millennia. Initially, it started quite simply: one would give the other, say, a tasty nut in exchange for a bolt of cloth. By the time of the Romans, trade networks were bringing spices all the way across Eurasia and sending back bolts of cloth. Among the spices and cloth and other goods were also various crops and animals that would be quickly adopted – for their taste, their ease, or their popularity. Some of these came from Southeast Asia and traveled a long, intermediary-filled journey to Europe and North Africa.
The role of Southeast Asia in much of world history – and especially that in food and material culture – has been obscured for several reasons. One is that a lot of the physical evidence is inaccessible: documents and structures decay due to moisture and termites in the tropics, which is a challenge for anyone studying the medieval or ancient eras in tropical environments. (Even if we have copious evidence of advanced civilizations.) Secondly, of course, is racism and colonialism: other than Thailand, the region’s eleven countries were all colonized by European powers for significant amounts of time. Our Eurocentric food history has left little room for the true and magnificent tales of the peoples who Europe colonized – and brutally so. Finally, there is simply not yet enough work done on how the trade networks that spanned from the Moluccas to Portugal operated before the modern era. We have an idea, but because of the decay and Eurocentric history, our picture of food trade and agricultural ideas in Southeast Asia and anywhere that is not Europe or Northern Asia is sadly deeply incomplete – even as we know from archaeology and anecdotes that this was deeply important.
But that is enough blathering from me. You, I am sure, want to know the foods I am discussing! What was traded and spread from their original homes in Southeast Asia?
Chicken is often seen as an ancient food in the Middle East and Europe – after all, the Egyptians consumed it – but it originates somewhere in Southeast Asia. There is a bit of a debate as to whether it was first domesticated in what is now Thailand, what is now southwestern China, or what is now Sumatra in Indonesia. Like many crops such as corn and wheat, it is likely that there were several moments of domestication. Maritime peoples spread the useful bird wherever they went: speakers of Austronesian languages took chickens from Southeast Asia to East Africa and Madagascar at one extreme, and through the South Pacific to Ecuador on the other. Indian traders brought the bird through India to the Middle East, from which it was brought to Europe. Chickens were likely somewhat known to Jews in the First Temple period and were certainly present by the Roman era, and have remained popular in the Mediterranean ever since. (Geese were more common in Eastern Europe, where chickens were a somewhat rare luxury.)
The lemon and orange are quintessentially Mediterranean. They are also Burmese. Well, not quite – but the likely origin of all citrus fruits is somewhere in what is Burma today. Back then, it was just the citron. From Southeast Asia, traders brought it to the Middle East by ancient times, where citrons – called Etrog in Hebrew – became indispensable for the rituals of the holiday Sukkot. Greeks and Romans then grew citrons in their areas, but only Jews continued to grow citrus fruits in Europe through much of the Middle Ages. Arab rules reintroduced citrus fruits to Spain during the Moorish period in Spain, by which time talented farmers had developed lemons and oranges in India and on the Arabian Peninsula. Other lovely citrus fruits, like the lime and kumquat, were bred elsewhere. Jewish communities across the world not only used citrus fruit for rituals, but inserted citrus at various levels in everyday cuisine. Marmalade was initially introduced by Portuguese Jews to the rest of Europe, where it became very popular among Jews and non-Jews alike.
Coconuts likely originated in the region of Sumatra or Peninsular Malaysia. They were spread initially by the sea – coconuts can float in the sea and stay fertile despite being salty for 120 days. The coconut was a pretty popular foodstuff wherever it was adopted, and from India and Indonesia it spread throughout the Indian Ocean basin and the tropical Pacific. Spanish and Portuguese traders later brought it to the Americas. In Jewish cuisine, until the late 19th century, it was mostly only present in communities where coconuts were common, in India and coastal Yemen. Coconuts were found in curries, chutneys, and stews. However, dried coconut spread in the 19th century around the world, and began to be commonly incorporated in Jewish baked goods. Machines to more efficiently process coconut were invented by American Jews in the late 19th century, which led to the popularization of coconut in cold climates. Coconut milk also emerged as a popular pareve substitute for milk.
Sugar has a long and checkered history that all begins with the independent domestication of sugar cane at several locations across what is now Indonesia and Papua New Guinea. The use of sugar and sugarcane spread from there to India by ancient times, and with Arab traders during the Umayyad Caliphate across the Middle East and North Africa to Spain. From there, colonizing European powers took sugarcane to the New World – which also accelerated the institutionalization of the slave trade. (Sidney Mintz’ Sweetness and Power is an informative history here.) Growing and refining sugar was backbreaking, dangerous labor that Europeans were only too happy to slough off to enslaved people. Jews in Suriname were among these slaveholders. By this time, Jews had already developed a taste for sugar in Spain during the Moorish period – and after the expulsion, they took sweets made from sugar and the use of sugar as a spice everywhere they went. Sugar in Eastern Europe, meanwhile, was sourced until recently from beets.
This is a bit of a controversial inclusion: bananas were domesticated in what is now New Guinea, which is usually not considered Southeast Asia. (Definitions vary.) Evidence of domestication of bananas and sugar cane comes from the Kuk Swamp in the highland regions of Papua New Guinea from several thousand years ago, and it is likely that domestication occurred independently at several places through the island. Contrary to popular assumptions about “uncontacted peoples,” New Guinean people traded with peoples to the east and west, and bananas reached Indonesia and the Philippines no later than four thousand years ago. By the medieval era, banana leaves were in frequent use as plates, food wrappers, and materials across the Indian Ocean basin – and bananas were a popular staple food as well. Jewish communities in India and the Arab world did eat some bananas, but bananas really “took off” with their introduction to the Americas in the 16th century, and their incorporation into local diets across the Americas. Immigrant Jews adopted bananas quickly upon arrival into the United States and Argentina, and the banana found itself both as a beloved snack and incorporated in baked goods.
Another controversial inclusion for a different reason: many people do not realize that yes, Jewish communities cook with taro! Taro was initially domesticated at least three times, in Northeast India, New Guinea, and in what is now Malaysia or Indonesia. The starchy roots are stunningly portable; hence, it spread quickly across tropical and semi-tropical regions, and was established from Polynesia all the way to Ancient Egypt and Cyprus. The Romans ate it much as Italians eat potatoes today. Taro’s use in Europe mostly declined after the fall of the Roman Empire, although it remained common in Portugal. Today, most North Americans associate taro with Chinese cooking. Egyptian, Indian, and Syrian Jews have all historically used taro in hearty stews.
Cloves and Nutmeg
Cloves and nutmeg are both native to Indonesia – cloves to Ternate and Tidore, and nutmeg to the Banda Islands. I talked about the history of the spice trade around these in a post on medieval cuisine last year. Both have been part of Sephardic and Mizrahi cuisines for centuries, and became incorporated into some Ashkenazi dishes after the 18th century. Dutch Jews and Arab Jews use cloves especially in savory dishes. The love of cloves, in fact, also goes back as far as Biblical times – evidence of cloves from the period has been found in the Holy Land. For thousands of years,
Indonesia was the only source for both spices, and an entire trade network built up between the Molucca Islands and Europe and North Africa, trading the spices. The Dutch used brute violence and genocide to establish a monopoly during the 17th century, which also encouraged other European powers to transplant nutmeg and cloves elsewhere.
Black pepper is native to South India and Sumatra, where locals figured out that the dried berries of the pepper plant add a wonderful spark to food. By the high ages of New Kingdom Egypt (mid-2nd millennium BCE), a thriving trade in pepper stretched across the Middle East. Greeks, Romans, and Medieval Europeans all loved pepper – and used it heavily in foods. Jews, too: it was the traditional prized flavoring of German and Lithuanian Jewry. In fact, it was pepper that spurred Europe’s first colonial ventures, in part – the Portuguese went on their sailing adventures, as did the Spaniards, partly in pursuit of pepper. Today, black pepper is used across Jewish cuisine – but especially in Ashkenazi cooking, in which it is the main source of piquancy. And though most Europeans moved away from heavily spiced food in the 18th century, many Jewish communities continue to use black pepper in quantities now unknown in Europe, but still common in India. In Southeast Asia, the chili pepper – native to Mexico – has taken predominance.
If you want to read more about the history of cooking, Southeast Asia, and trade of foodstuffs in the ancient and medieval Old World, I highly recommend the following resources:
In my fourth year of college, I made the slightly unorthodox decision to study Turkish. Maybe it was because I loved Ottoman history, maybe because I loved the writing of Orhan Pamuk and Yaşar Kemal, and maybe because I was extremely obsessed with modern Turkish history for much of high school. Probably, it was for the food.So over the course of a year, I filled my elective slots in my schedule with an intensive Turkish language course. My Turkish is not fluent, but I have managed to get by in Turkey, watch a few delightful soap operas, and of course, read recipes.
Much of Turkey’s cuisine is very famous, but even more of it unfortunately rarely gets translated into English or taken outside Turkey. Turkish food is highly regional – after all, Turkey is a country twice the size of Montana with a huge diversity in climates, landscape, and crops. Turkish food also carries all the influences of the various ethnic groups, rulers, and trades the country has seen. In some ways, it is more accurate to talk about Turkish cuisines rather than a single tradition. In the north by the Black Sea, one finds heavy dishes with karalahana (collard greens) or pakla (corn bulgur). In the center, one finds deep meaty stews and gruels like the barley-based aşure. In the south, many dishes are prepared with tangy nar ekşisi (pomegranate molasses) and spicy peppers. Turks are often immensely proud of their home regions’ delicacies. This diversity carries over to the Jewish cuisines of Turkey.
Turkish Jews – who before the 1940’s were a major population in the country – are a diverse community: from Kurdish Jews in the East to Sephardim on the Mediterranean coast to Ashkenazim and Arab Jews who had fled persecutions or left economic turmoil further north or south. The vast majority of Turkish Jews are Sephardim, descendants of the Jews who were welcomed by the Ottoman sultan after the expulsion from Spain in 1492. Their cuisines vary significantly, but all make good use of the local products of Turkey’s incredibly rich agriculture. I have found many of my favorite recipes from across the Jewish world in Turkish collections – from tripe soups to candied pumpkin. And now, I have another recipe to add to that list: kestaneli kuzu, lamb with chestnuts, beloved by Turks Jewish and Muslim alike.
Chestnuts are found across the Mediterranean basin, but the ones most common today originatein the Taurus Mountains (Toros Dağları)of western Turkey. These have been eaten since ancient times, and are often found in Ancient Greek and Roman literature and ruins. In many poor mountain communities, they were the most common source of starch until the introduction of the potato. Indeed, in Turkish Sephardic cooking chestnuts make many appearances, especially in desserts. But this recipe, kestaneli kuzu, combines two old favorites: chestnuts and lamb stews. Jewish and non-Jewish Turks alike treasure this recipe for festivals, celebrations, and nice dinners alike.
In Turkey today, kestaneli kuzu is associated with the city of Bursa, as are all chestnut dishes, but it is common across much of the country. Jewish women often foraged in forests near their communities in Turkey (as they did for berries in Lithuania) and would include their finds in foods daily and festive alike. This dish, known widely among locals, was an easy way to use these finds. Today, this hearty stew remains common, and is particularly popular on the Muslim holiday of Eid al-Adha. A similar dish exists in Moroccan-French Jewish cooking – in fact, in Israel it is associated by some with Aryeh Deri, the disgraced co-founder of the religious Shas party. It is, apparently, his favorite dish. The recipe by his wife, Yaffa (née Cohen), became popular after being published a few years ago. Though I strongly disagree with Shas’ religious-nationalist and conservative politics, the recipe is top-notch. (The recipe is cited below.)
I made a few small adjustments off the recipes I found in my research. Firstly, as do many Turks, I added raisins to the stew – which gives a lovely body to the dish and provides a sweet counterpoint to the starchy chestnuts and earthy lamb. The second decision I made was to use chestnuts that were already peeled and roasted and packaged – the quality does not suffer, and peeling chestnuts takes a lot of time. Besides, the chestnuts used for packaging are particularly starchy and tasty. The third, and most unorthodox, decision I made was to add a cup of sweet red wine to the stew – this adds a lovely undertone to all the other flavors and really brings out the meatiness in the lamb. Of course, I have written this recipe in English. Enjoy, or, better yet, afiyet olsun!
2-3 lbs (1-1.5kg) lamb stew meat, cut into chunks with the bones separated out
2 onions, diced
8 cloves garlic, minced
1 tablespoon table salt
1 teaspoon ground black pepper
1 teaspoon ground cinnamon
1 teaspoon ground paprika
1 cup sweet red wine
4 cups vegetable or chicken stock (you can substitute soup powder)
9 oz (250g) roasted, peeled chestnuts
1 cup raisins, soaked in water for 10 minutes
Heat a deep pot over a high flame. Then, add the oil.
Add the meat but not the bones. Sauté the meat on high heat for ten minutes, until the meat is lightly browned on all sides. Remove the meat from the pot and set aside for a moment.
Add the bones, onions, and garlic to the pot. Sauté on high heat for five minutes, or until the onions are translucent.
Add the spices and wine, and cook for one more minute, by which time the wine should be boiling.
Add the meat back into the pot and mix with the onions. Add the stock, and water to cover the meat about 1 1/2 inches/4 centimeters.
Bring to a boil, then simmer for 1 hour, stirring regularly. Skim off the fat that accumulates at the top. (You can use the fat to make rice that goes with the stew, or dip bread into it.)
Add the chestnuts and raisins after the hour is up. Then, simmer for 15-20 more minutes.
Turn off the heat. Serve with rice and/or bread.
Thank you to Ziva Freiman for participating in User Acceptance Testing for this recipe.
Son olarak, tüm Türk ve Türkçe konuşan arkadaşlarıma yardımları ve tavsiyeleri için de kalpten teşekkür ederim. Hikmetinizle mizahınız bana çok fayda sağladı. İnşallah, gelecekte bir hayli yemekler beraber yemeye devam edebiliriz. Teşekkürler ve afiyet olsun!