This post was developed in collaboration with Jay Stanton. Thank you Jay!
Happy Passover! Some of you may choose to eat rice for Passover – and if you, like me, are Ashkenazi, it may be your very first time. One requirement for many people on Passover is that all kitniyot – roughly, wheat-like foods – must be checked to ensure that they don’t contain chametz – one of the forbidden grains. Rice, with its small grains, is particularly hard to check.
My friend Jay Stanton was kind enough to teach me an efficient and fun way to check rice for chametz. Sharing is caring, so I will show you here. Many, many thanks to Jay Stanton for his assistance.
What you will need: a baking tray, parchment paper, an unopened package of rice, a place to store checked rice.
First, make sure that your space is well lit, and that you have a flat surface, and a comfortable place to sit. Your rice should be unopened for kashrut reasons. Make sure your hands are dry.
Choose a baking tray that has a lip. This will be helpful for making sure you do not lose rice.
Lay a layer of parchment paper over the baking tray.
Now, pour a handful of rice onto the parchment paper. Shake the tray so that the rice is in a layer that is one grain thick.
Scan the rice pile and start picking out anything that does not look like a grain of rice. In the United States, you are unlikely to find chametz, but you will find other things. For example, we found: some rice husks, some rice grains that had been damaged and discolored, and some tiny stones. If it does not look like rice, take it out and discard it. (Or feed it to a bird.) You
You may need to shake the tray a few times to spot everything.
Once you have taken everything you can see, use your finger to scan the edges to find any other impurities.
Once you are done with that, use the parchment paper and pour your rice into a sealable container or bag. Congrats! That is your first Passover rice.
Repeat the process until all rice is checked. This process also works for other small kitniyot.
A few notes:
Some people have the custom of checking a batch three separate times. You can decide whether or not to do this yourself.
If you keep a strictly kosher or kosher for Passover kitchen, you need to do this process before Passover.
Be mindful that where you live and the type of rice you buy will affect what ends up in your rice.
Anyway, here is a simple and delicious recipes for chickpeas that you can make for Purim – or whenever. The hearty beans are paired with a piquant tomato sauce not unlike that served with chickpeas or other beans in parts of Turkey. It is very easy to make and is a good weekday dish that will also keep well for leftovers for lunches. On the other hand, it is also a very good and reliable dish for a dinner party that can please folks with many habits of diet – it is vegan and gluten-free. Even Esther, I hope, would approve in all her glory!
Spicy Garlicky Chickpeas
1 medium onion, roughly chopped
8 medium cloves garlic, minced
1 teaspoon table salt
1 teaspoon red pepper flakes (or more, to taste – I like a bit more)
1 teaspoon white wine or apple cider vinegar
3 tablespoons tomato paste
1 cup water
6 cups cooked chickpeas (1 pound dried*)
Heat a saucepan and add the olive oil. Then, add the onion and garlic and sauté for two minutes, or until the onion begins to wilt.
Add the salt and red pepper flakes and stir in thoroughly. Sauté for another 30 seconds, then add the vinegar. Sauté for another minute, or until the onions are softer.
Add the tomato paste and mix in thoroughly, then add the cup of water. Bring to a boil, then simmer for 10-15 minutes or until the sauce has thickened.
Remove from the heat and add the chickpeas. I recommend that the chickpeas be hot when you add them. Serve hot, warm, or at room temperature. When hot, the chickpeas go well with rice or noodles; when at room temperature they are particularly good with a dense bread.
*If you are using dried beans, soak the chickpeas overnight or for eight hours in water with 2 inches/5 centimeters to cover. Then, drain the beans and boil in four quarts/four liters of salted water for one hour or until soft.
Firstly, apologies to the regular readers of this blog for the recent “Ashkenormative” trend in our coverage. Between reader requests and the recent holiday of Purim, I got taken over by the (admittedly delicious) tradition of my Lithuanian ancestors. I promised some Sephardi and Mizrahi friends that I would not stick to Ashkenazi food alone when I began this blog, and now I need to live up to that.
In all my discussions of Ashkenazi food, I have been very keen to point out that the Jewish food traditions of Eastern Europe did not evolve in a vacuum or narrative of purity, but rather took and borrowed from and contributed to the cuisine of their neighbors. These same ideas and trends apply equally to the various Sephardic, Middle Eastern, and North African Jewish food – as I have also noted before. Many foods come from the neighbors of Jewish communities in the Mediterranean basin – and from the peoples that they traded with.
The sambusak is one such example. Also eaten by non-Jews in the Middle East, these tiny pastries – neither unlike nor unrelated to the Spanish and Latin American empanada (link in Spanish)– originated in medieval times in Central Asia with the sanbosag. Trade across the Indian Ocean, Arabian Peninsula, and Mediterranean spread these pastries across the Islamic world – the famous South Asian samosa arrived in what is now India in the 13th century, and empanadas were made in Spain shortly thereafter. By the early modern period, pockets of filled dough were eaten regularly from Lisbon to Samarqand, Dar Es Salaam to Vilnius – where Karaite Jews of Tatar descent introduced kibinai.
The Iraqi sambusak is just part of this tradition. Though the pastries are made year-round, their frequent triangular shape means that they, like hamantaschenin Ashkenazi communities, are traditional for Purim – when they are reminiscent of the villain Haman’s three-cornered hat. Iraqi Jews in Israel have also made the food common across the country’s Jewish population as a snack food alongside the larger, phyllo-laden boureka;Palestinian communities, meanwhile, have their own delicious, smaller version of the sambusak.
Sambusak come in many varieties. In Israel and Palestine, cheese-filled sambusak are common – especially because they are so common among non-Jewish Palestinians. Meat sambusak are traditional among many Iraqi and Syrian Jews for Shabbat, and I feel that spinach-filled sambusak have also become common. But the most common filling today among Iraqi Jews in Israel – or at least based on the number of posts on the Hebrew food internet – is a chickpea-based filling not unlike the hummus common across the region. In fact, the name for this kind of sambusak is sambusak hummus – and it is this kind for which I provide a recipe.
Mix the dry ingredients for the dough together until well combined.
Cut the oil and water into the dry ingredients until you have a thick, solid, and blended dough that does not stick to your fingers. You can use a fork or a pastry blender to cut the wet ingredients into the dry. If your dough is very dry, add a touch of water, if it is wet, add a touch of flour.
Cover the dough and let sit at room temperature for one hour, or overnight in the fridge. Note: it is easier to work with if it is cold.
In the meantime, begin making the filling. In a small saucepan, sauté the garlic and pepper in the oil until soft. Then, add the spices and mix in thoroughly. Let cool.
Blend the cooked chickpeas and garlic-oil mixture in a food processor. (Or with a mortar and pestle if you’re old-fashioned, I guess – note that food processors are beloved in the Jewish world.) When you have a thick, orange-brown mixture, set aside.
Preheat your oven to 400F/200C.
It is now time to make the sambusak. Look at the pictures for directions.
Part 1 – sambusak dough. Photo mine: March 2016.
Cutting the circles to make sambusak. Photo mine, March 2016.
Filling the sambusak – this one is small and a little messy. Photo mine, March 2016.
Sambusak ready to be baked – evenly spaced. Note the crimping. Photo mine, March 2016.
Roll out your dough to about ¼ in/7mm thickness (you may need to do this in several batches).
Cut the dough into circles of about 3in/7.5cm diameter, and push down on the circle to squish it a little.
Add about a half-teaspoon of filling into the middle part of the upper half of the circle.
Fold the lower half of the circle over the filling so that the edges of the lower half and upper half meet.
Use a fork or your fingers to push the edges into each other to seal the pouch. I recommend using a fork since it creates a pretty pattern.
Place the finished sambusak on a greased or non-stick cookie sheet or pan. Bake for 15-20 minutes, or until the pastries are golden brown.
Author’s note: if you are making the sambusak with another filling, the filling directions still apply.
Special thanks to Joel Hart, Ilana Newman, and Abdossalam Madkhali for linguistic assistance.
I dream of okra. This pod-like vegetable – slippery at times, ethereally soft when cooked – is my favorite, and I cook it regularly. Very regularly. I make it with lentils, in curries, stewed, fried, and even as a spread. I am always on the lookout for okra recipes – especially Jewish ones. And in a country where Jewish food is often defined as “Ashkenazic carbohydrates,” a vegetable more commonly associated with African-American and Southern cuisines is assumed to be not Jewish. But okra is, in fact, very Jewish.
Okra only made it to Ashkenazi tables in the 20th century, yet it has a long tradition in the Jewish world. The vegetable, native to Ethiopia, was present in Egypt, Anatolia, and the Levant by the 13th century, where it was well documented by travelers of the period. Okra was also found by this point in South Asia and West Africa; from the latter, the plant was brought to the Americas as part of the slave trade, where it later became a bedrock of African-American and Afro-Brazilian cuisines. In the medieval era, Iraqi and Egyptian Jews likely to have already been eating okra. Ethiopian Jews also frequently ate – and still eat – stewed okra. Then, in the 16th century, Sephardi arrivals fleeing Spain for the Ottoman Empire encountered okra upon their arrival in modern-day Turkey. Various dishes with okra, including the common bamia con domates and the bamia con limón described here, entered the Sephardi culinary tradition later on. Meanwhile, okra with tomatoes became a common mourning dish among Jews in Libya…while it was an everyday food among Iraqi Jews by the 19th century. These traditions were brought to new homelands as well: meat and okra became common among Baghdadi Jews in India, while migrants to Israel added okra to shakshouka. Okra dishes remain popular in many Jewish communities – and increasingly so among Ashkenazim, though it was only after Jewish population growth in the Southern United States and culinary encounters in 1950s Israel that okra became more common among many Ashkenazim.
As popular as it is, okra can be an acquired taste. It is often slithery and slimy when cooked – and though some love its viscous texture, others are rather perturbed by it. The vegetable is not always cooked to be this way – in fact, most often it is not – but some dishes and some cooks both produce “slimy” okra that can be off-putting. That said, it is not difficult to prepare okra that is palatable to a wide range of tastes. Many cooks recommend a short vinegar bath or “drying out” the okra; I prefer to soak the pods, caps off, in hot water for a few minutes. That said, not all dishes require this technique to avoid the “goo” – though the following recipe for bamia con limón does.
This recipe is a tangy, lighter variation of a more common dish – bamia con domates, okra in a tomato sauce. Lemony okra dishes are common across the Eastern Mediterranean, West Africa, and the Caribbean (link in French); this is a Jewish rendition from the Balkans. The original recipes called for onion with the okra, but I swapped it for the lighter, yet sharper scallion. As a result, the beguiling savory taste of the okra and acidity of the lemon come into sharper focus – sweetened, in fact, by the garlic. This dish makes an excellent side for a flaky fish, and goes very well with rice. If you can, use fresh okra for this recipe.
A note for our readers: bamia is the Arabic-derived term for okra in Ladino, the language of Mediterranean Sephardim that emerged from medieval Spanish after 1492. In standard Spanish, okra is most commonly referred to as quingombó, gombo, and molondrón. Domates is the Ladino word for tomato, which in Spanish is tomate.
1 cup chopped scallions (about four or five scallions)
1 tsp kosher salt
1 tsp ground black pepper
1/3 cup lemon juice (about two medium-sized lemons)
1½ cups water
Olive oil, for frying
Remove the caps from the okra, and if you desire, cut the rest of the okra into small pieces. If you want less gooey okra, you can soak the pieces of okra for a few minutes in hot water.
Heat a pan and add the oil. When the oil is hot, add the scallions and the garlic and sauté until soft. While sautéing, add the salt and pepper.
Add the okra, lemon juice, and water, and mix thoroughly. Let simmer for about 15-20 minutes, or until the sauce has reduced and the okra is soft.
Remove from the heat and serve.
The author would like to thank Amram Altzman and James Weisbach for eating – with gusto! – one of the test runs of this recipe.
You should all check out – now in the links section – a new blog written by your humble author’s lovely friend Harry Gao. Immortal Dumplings. The blog covers Chinese and Chinese-American home cooking from a narrative perspective, and is delightfully witty. Check it out!
“The history of the bagel suggests that Americans’ shifting, blended, multi-ethnic eating habits are signs neither of postmodern decadence, ethnic fragmentation, nor corporate hegemony. If we do not understand how a bagel could sometimes be Jewish, sometimes be “New York,” and sometimes be American, or why it is that Pakistanis now sell bagels to both Anglos and Tejanos in Houston, it is in part because we have too hastily assumed that our tendency to cross cultural boundaries in order to eat ethnic foods is a recent development – and a culinary symptom of all that has gone wrong with contemporary culture.” (Gabaccia 1998: 5)
I love, love, love this book. Donna Gabaccia – a badass professor at the University of Toronto (formerly of UNC-Charlotte) – wrote a food history in the 1990’s that deconstructed both the idea of “ethnic food” and how mixing and matching food traditions both created American cuisine(s) and also ideas of what culinary boundaries are. Ashkenazi Jewish cuisine plays a big role in this story, and Gabaccia opens up with a tale about a Pakistani immigrant who opens up a “New York bagel” shop in Texas. In many ways, this exploration is both a celebration of how significantly various cuisines from differently-marginalized groups (Jews included) changed American cuisine, and how ultimately useless “authenticity” is as a culinary term. Is authenticity really just a performance of eating whatever everyone else thinks we eat?
On another level, this book is a must-have for another reason: if you ever needed more proof of how thoroughly important indigenous American foods are, the first chapter of this book offers a lot. Corn, beans, squash, pumpkin, turkeys, tomatoes, chili peppers, baking powder…potatoes. Potatoes. Where would “authentic Jewish” cuisine be without these New World foods?
Gabaccia, Donna R. We Are What We Eat: Ethnic Food and the Making of Americans. Cambridge, Harvard: 1998. Available on Amazon.com.
So I have a thing for old cookbooks. Take me to a used bookshop and the first things I look for are old cookbooks. And maps, but that’s another story for another time. The biggest Jewish cultural event for me this fall was neither Matisyahu’s frumspringa nor Netanyahu’s Hitler gaffe, but rather the release of Eve Jochnowitz’s brilliant translation of a 1938 vegetarian, Yiddish cookbook by Fania Lewando. One of my most treasured family heirlooms is my maternal grandmother’s neatly-typed cookbook of her pantheon of recipes, and I’ve lovingly leafed through my other grandmother’s stack of aging, 1950’s “Jewish” cookbooks.
So, understandably, I was excited to find one day during my lunch break at work a fully digitized kosher cookbook from 1874! An Easy and Economical Book of Jewish Cookery, Under Strictly Orthodox Principles, by Estrella Atrutel, is not only free for your perusal online, but also a stunning time capsule into what might have been laid on the table for a wealthy Anglo-Jewish family in Victorian England. It is not only filled with detailed recipes that would have required lengthy, mostly female, and probably employed labor to make, but also has lines such as “send to the table” and requirements for all manner of fancy cooking implements. (That said, so do today’s cookbooks. Who among ye has a strawberry huller?)
Browsing through the cookbook, one who is familiar with the mostly Ashkenazi, heavily kitschified notion of “Jewish food” would be surprised. One sees nary a recipe for lokshen kugel and the German kleis rather than kneidlach.P’tcha appears, but as an aspic, and carp meets its fate soused rather than as gefilte fish. Instead, one sees renditions of French and British cuisine, much like the rest of wealthy Europe at this time: you have “Butter Cressy Soup” and sole à la Normande and charlottes, and of course the more unusual Brains Omelets (exactly what it sounds like) and Mock Turtle Soup. While there are the “Jewish” things here and there –fried fish and my beloved quince jam, both brought to England by Sephardic immigrants, have cameo appearances – it seems to a casual reader that Anglo-Jewry was trying to cook in a most “European” fashion. Which was totally true.
Let us not forget that upper-crust Anglo-Jewry wanted to be, well, English upper-class. In a day and age where knowing what is “authentic” acts as a marker of upper-class status, and the performance of “true” ethnic identity is celebrated and guarded, it is difficult to recall that for much of Jewish history – and even, especially in the State of Israel – “authenticity” was definitely neither sought nor celebrated. Today, people send their children to prohibitively expensive day schools and serve “long lost” Jewish dishes at their Shabbat tables. But in the 1870’s, a well-off Jewish family sought instead to reflect the English upper-class culture they sought to enter: schooling in the Western tradition, dishes more or less close to haute cuisine française, and certainly not speaking such “dialects” as Ladino or Yiddish. Men wore top hats, women the fashion of the day. And, as I have amply noted, this extended to the dinner table: because part of being like the upper crust was eating like (and sometimes, just eating) the upper crust.
So dishes like a baked apple pudding meant more than simply something delicious: it was part and parcel of a nexus of class and ethnicity that was performed. Of course, baked apple dishes have a long tradition in Jewish cooking. Apple cake has been a traditional Rosh Hashanah dish for centuries, as have been baked apples in some communities. (Both became even more popular in the United States.) So an apple pudding was not “out of tradition.” But it also was part of cooking and eating as similarly to the then – and still – very anti-Semitic English upper class as possible. You could be rich and white and British, but kosher and Jewish and “traditional” all at the same time. Many tried this: not just in England, but in America, in South Africa, in France, and elsewhere. This sort of recipe is as reflective of Jewish history as are the “authentic” apple cakes andtaiglach – which, as I continue to note on this blog, were also once considered to be newfangled and foreign.
Two friends and I decided to try the recipe out ourselves one day. We converted the weight measurements to cups and teaspoons, acquired the ingredients, guessed the oven temperature, and set about our task. We did elect to swap out the suet – beef fat – for butter, especially since kosher suet is rather pricy. By and large, the recipe worked in terms of taste – we got an apple pudding that was certainly nice to eat. But the recipe was also…well, weird. We realized we had too much apple filling for not enough dough – we got one and two-thirds layers of dough, rather than the promised four. Not to mention that the apple filling, though good, was…lemony. Very, very lemony. Very, very, very lemony. Some of it, perhaps, may have been taste. Yet I think there was another fact at work.
This is the hazard of converting the cryptic and sometimes jarring guesswork of the past. What counts as a “good size” apple in 1874 is different from one today, and the instruments of cooking change. What, for example, is a “pudding basin?” But more importantly, it also demonstrates how cooking by “eye” can be so temporally and geographically inflected. I pride myself on cooking by “eye” and “knowing” when things are done. So did Estella Atrutel – all of her recipes assume a basic knowledge of cooking and food. Yet it is when we communicate these ideas to others that something can get lost across time, across space, across assumptions. I mean, the English upper-class might have actively prized rather than enjoyed lemony, lemony, lemony apples. On the other hand, I wonder if Mrs. Atrutel could cook a shakshouka or Jerusalem kugel from my directions.
I made the recipe again, with a few adjustments. In order to counteract the overwhelming flavor of lemon, I reduced the lemon peel to a fraction of the original recipe. Meanwhile, I expanded the dough to reflect the fact that our apples today are far larger than those in Atrutel’s, and to have the same alternation that she did. I also added a touch of salt to the dough – it adds a tang that pairs nicely with the sweet, lemony apples. Finally, this recipe is dairy, whereas Atrutel’s original was made with suet and was thus “meat.” Bake and enjoy!
Baked Apple Pudding
Based on a recipe by Estella Atrutel printed in 1874 in An Easy and Economical Book of Jewish Cookery, Under Strictly Orthodox Principles
Adjusted to an American kitchen in the 2010s.
2 cups white, sifted flour
8 oz (one stick) butter, softened
1 ½ tsp salt
1 ½ tsp granulated sugar
3 medium-sized Granny Smith apples, cored and diced (you can also peel them)
¼ cup raisins
Zest of one lemon
1 cup brown sugar
1 ½ tsp ground cinnamon
Butter, to grease the pan
Brown sugar and ground cinnamon, for the bottom of the pan
Optional: ¼ cup slivered almonds
Put the apples, raisins, spices, and lemon zest in a pan. Cover with water and bring to a boil. Cook until the apples are soft and the water has significantly reduced, stirring occasionally.
While the apples cook, make the dough. Chop the butter into small pieces. Then, in a large bowl, combine the butter, flour, salt, and sugar with a pastry blender or fingertips until you have clumps of dough. Add about ¼-½ cup of water to the dough, and mix to form a clump of smooth, slightly sticky dough. Roll out the dough on a cutting board until about ½ an inch thick. Cut in half.
Preheat your oven to 400 F. Grease a small baking pan – 8×8 works fine. Cover the bottom with a light coat of brown sugar and cinnamon.
Let the apple mixture cool a bit after cooking. Meanwhile, take half the dough and cover the bottom of the pan with it.
Now, spoon the apple mixture – draining out remaining water – over the dough. Cover the apple mixture with the other half of the dough.
Bake for twenty minutes, or until the dough has browned nicely. Serve with ice cream or custard. The bottom should be caramelized!
Since starting this blog, I’ve been asked at least ten times when I will be making kugel. (The answer has always been “soon.”) Kugel, for those who are uninitiated, is a traditional Ashkenazi Jewish carbohydrate casserole made of potatoes, noodles, or root vegetables. Recipes for kugel date back to the Middle Ages, and are incredibly varied. Traditionally cooked in a spherical bowl within the Saturday cholent, it is now more frequently baked. The dense pudding is a fixture of American Ashkenazi cuisine – and a delicious one at that. We argue over our recipes, over our preferences, over the fat we use in the kugel. Even Martha Stewart, the goyish-estgoythat ever goyed, has a kugel recipe.Kugels matter.
There is also a dish related to kugel: the pashtida. Imagine a quiche, but perhaps a bit eggier and a lot less cheesy. (Still just as wobbly.) Then, take away the crust – and you basically have a pashtida. In Israel and some parts of the Diaspora, the pashtida is an extremely common dish: be it out of zucchini, eggplant, or cauliflower. Many, in fact, consider the pashtida the hallmark of so-called “Israeli” cuisine – there is even a book you can buy in Israel simply called “Pashtidot.” But is it really Israeli?
Pashtida is a dish that actually has a surprisingly long history – almost as long as that of the kugel. Rashi, the great medieval French rabbi-cum-blacksmith-cum-scholar, mentions a dish called “pashtida” in his legal commentaries (link in French), and food historians think that pashtida likely derives from the Italian pasticcio (link in Hebrew). Various forms of casseroles and “pies” were consumed by Jews in France, Italy, and Germany – and throughout the Old World – from the medieval era, and such a dish was likely popular for special occasions and Shabbat meals alike. Since for a very long time kugels were far more common in Northern and Eastern Europe, the dishes only interacted in certain areas – and even then, a kugel was more often than not cooked within the Saturday cholent.
In Palestine and Israel, the dishes intermingled further. The Hebrew Academy, on its hell-bent mission to eliminate Yiddish from the mouths of Hebrew speakers, suggested that pashtida become the replacement for kugel as early as 1912. Pashtida became, for the largely Ashkenazi Zionists, the “replacement kugel,” especially after the formation of the State of Israel in 1948. Yet both kugels and pashtidot are popular in the State of Israel today – and are largely treated as separate dishes. Kugel, meanwhile, became a mainstay of American Jewish cuisine, far more frequently baked in large quantities than cooked within a Saturday lunchtime cholent. In South Africa, the kugel was so popular that it soon became a slang term for a materialistic Jewish woman.
Mixing the eggs and the sour cream…
…and then we add the corn and spices…
…and soon, it is ready to bake. (But flour first.) Photos mine, December 2015.
Both dishes changed significantly in the 1950s, in Israel and America. In the latter country, Ashkenazi Jews had not only become more affluent and prosperous, but also desired more to be integrated into mainstream white suburban culture. Dishes like kugel now needed to meet both “American” tastes and reflect a certain sort of middle-class propriety. Meanwhile, in Israel, food rationing followed by a growth in industrial foodstuffs, combined with a homogenization of cuisine, meant that pashtidot became more common and began to include new ingredients. In both Israel and the United States, dishes with canned corn became quite popular – including corn kugel and pashtidat tiras (corn pashtida). In the 1950s, a time obsessed with convenience and industrial foods, a can of corn was quite a “natural” ingredient to include. Canned corn had become popular a few decades earlier, but a more Americanized (in the US) or Westernized (in Israel) population embraced the food to include in “traditional” dishes. In any case, canned corn is a rather delicious addition to Jewish cuisine.
We often ignore the 1950s in our relentless pursuit of “authenticity,” without remembering that it was those who grew up with the “authentic” that created the food of the 1950s. Things like pashtida and canned corn were seen not as “invasions” of “real Jewish cuisine,” but rather as “progress” and…something delicious, something easy to make, something to feed a family. I mean, Jewish cuisine has always evolved over the ages – there was a time when p’tchawas newfangled, a time when kneidlachwere newfangled, a time when rugelachwere newfangled. The 1950s with its corn kugels and Osem soup powders were simply another part of the evolution of Jewish cuisine. And a corn casserole is not the worst fate for a cuisine.
The difference between a pashtida and a kugel is hard to suss out sometimes, and with corn this problem is certainly apparent. Is the casserole too eggy to be a kugel? Is it too solid to be a pashtida? Is it a pashtida and a kugel? If anything, it is reflective of the changing language – and changing nature – of Jewish food. One person’s “authentic” kugel is another’s “modern” pashtida is another’s “kugel when meat and pashtida when dairy.” To a certain extent, I am tempted to say here: “f**k nuance, and pass the casserole.”
Though I myself would probably say a pashtida before a kugel for the following recipe – I think of kugels as more solid. I promise an “unequivocally kugel” recipe in the near future.
I created the following recipe myself – I found the pashtida recipes to be too cheesy or complex for a dish meant to be a simple weeknight dinner; the kugels, on the other hand, did not offer the unapologetically eggy texture of a good pashtida. If you want a richer product, add some more sour cream or, if you’re feeling a bit more classy, ricotta. For a thicker kugel, add more flour. I do wonder: would this dish work with an addition of chili peppers? If you try it out, let me know!
This dish is delightfully simple to make and is particularly good for those of you out there who are beginner cooks, or just becoming accustomed to the life of the kitchen.