Despite these struggles, Pesach is a delicious holiday. And for many Jews, no food is so associated with the holiday as much as the macaroon – the delicious, nowadays usually almond- or coconut-based, mysteriously flour-free cookie. Some people, including myself, are fans of macaroons, especially when they are freshly baked. A few Jews have been known to eat ten in one sitting – a category that, of course, does not include the author. Others will gladly eat fluffy French macarons but avoid the heavier Jewish macaroons. And many, having only had the underrated-but-still-somewhat-dry packaged macaroons, consider the cookie a bit dull or not tasty at all. Though one can find them all year round on many tables, macaroons are now only encountered by most Jews around Pesach in their packaged form. As a result, many think this treat with a long history is a modern invention.
Sephardim, and then Ashkenazim, adopted the macaroon from Italian Jews and Spanish Jews fleeing the inquisition, who had made the similaramarguillos from bitter almonds(link in Spanish). Macaroons appeared in the earliest Jewish cookbooks in the United States, and have remained popular since. Today, coconut macaroons predominate – especially given both the ready availability of coconut and the industrialization of coconut grating since the 19th century. One can, of course, still find delicious almond macaroons. The coconut version, however, connects Jewish macaroons to another family of macaroons spread through colonial empires. Coconut macaroons based on the European-Arab original are now popular in the Dominican Republic, Southern India, the Philippines, and Mauritius. (This Mauritian recipe by Shelina Permaloo is particularly lovely.)
These coconut macaroons are simple, tasty, and a good dessert for any time of the year. (And they are gluten free!) I have the recipe here with raisins, but you can also make them with chocolate chips.
For this post, I have an easy recipe for a delicious dessert that will be “gold” in our Pesach of Colors series: matzah kugel with strawberries! This recipe is of my own invention, but matzah kugels originated in 19th-century Germany as a flavorful and easy dish to feed a family – in a festive or ordinary way – during Passover. These kugels also are reminiscent of the Sephardic mina, a matzah pie that is traditional in a meat form among the Jewish communities of the Balkans during Passover. Matzah kugels are popular here in the United States – and, it seems, especially on college campuses. I created my matzah kugel recipe with chocolate and hazelnuts, but this strawberry one – accented with cinnamon, which works! – is even better. There is a vague reminiscence of the very not-Passover-friendly bread pudding, but the crispness of the matzah gives the kugel an entirely different feeling.
This dish, for what it’s worth, also makes an incredible breakfast.
Matzah Kugel With Strawberries
Makes one kugel
6 pieces matzah
1 cup whole milk
2/3 cup white sugar
¼ tsp cinnamon
1/2 cups chopped strawberries
Break the matzah into little pieces and soak for 20 minutes in water, or until the matzah is soft and has absorbed the water. Squeeze out a bit of the moisture.
Preheat your oven to 200C/400F. Grease a deep baking pan, about 8 inches/20cm, with butter. The shape does not matter, but I prefer a round pan.
Mix the soft matzah, strawberries, eggs, milk, sugar, and cinnamon in a bowl until thoroughly combined. The matzah pieces should break with your mixing implement. (Ah, soft matzah!)
Pour the mixture into your greased pan, then bake it for 35-40 minutes, or until the kugel has set and is a golden brown on top. It’s good warm or cold, but I prefer the former.
A variation: swap the strawberries for ¾ cup chocolate chips and ½ cup ground hazelnuts. It tastes like Nutella!
A note: those who keep the Ashkenazi tradition of gebrokhts, or avoiding “broken” or soaked matzah – a minority tradition here – will not be able to eat this recipe over Passover. You should know that this recipe really works all year round.
I would like to thank my cousins Dana, Adrian, Lara, and Jonathan for being part of the User Acceptance Testing for this recipe.
A shorter post this week. Some of you have requested apareve dessert recipe: many of you serve meat (as is the custom) at your Friday night dinners, and want a dessert that can be served with a kosher meat meal. There are many wonderful dairy-free dessert recipes – though, admittedly, finding one can seem challenging in a culture where “dessert” has become nigh-synonymous with “dairy.”
This orange-semolina biscuit recipe is delicious and unusual – rosemary is a key star here. It also is a refreshing and light pareve dessert option.
This recipe is my creation, but it incorporates semolina – an ingredient with a long Jewish history. Semolina is made from purified coarse wheat middlings, a product produced while making flour from durum wheat. The use of semolina is common across the Mediterranean – you may be familiar with it from making pasta or couscous; in the Middle East, it is a common ingredient in breads and desserts alike. (Including your correspondent’s very favorite dessert, galaktoboureko.) Semolina has been consumed by Jews since antiquity: it is mentioned as
“fine flour” in the Book of Kings as being part of King Solomon’s provisions;it is also referenced at several points in the Talmud. Since then, semolina has been a frequent starring ingredient in the Jewish cuisines of Iraq and Turkey. Most famous perhaps is kubbeh – little filled dumplings of semolina that are as delightfully soft and yummy as a matzah ball. Elsewhere, semolina found its way into dessert cakes – such as the Sephardi shamali– and soups, such as the semolina soups served in both Moroccan and German traditions.
The inclusion of semolina in this cookie is a nod to this tradition – and the dense semolina balances out the oranges’ sweet, light flavor. Rosemary brings out the freshness of the oranges. I was introduced to the idea of baking with rosemary by my friend Yael – and though unusual, it really adds something quite magical to a citrus dessert. Even in the dead of winter, rosemary makes a cookie or cake feel summery and sunny.
Orange Semolina Biscuits with Rosemary
distantly based on a recipe by Yael Wiesenfeld
1 1/4 cups white granulated sugar
zest of two medium-sized oranges (about 1/4 cup – zest beforejuicing your oranges)
juice of two medium sized oranges (about 1/3 cup)
1/2 cup olive oil
1 1/4 tsps dried rosemary
1/2 tsp salt
1/3 cup water (or brandy*)
1 packet instant yeast
3/4 cup semolina flour
1 1/4 cups white all-purpose flour
1. Preheat the oven to 350F/175C. Line a 9″x9″ (23cmx23cm) pan with parchment paper. (You can grease it with oil, but the risk of your cake being difficult to remove increases greatly.)
2. In a large mixing bowl, combine the zest and sugar. You can use a whisk or spoon.
3. Add the orange juice, olive oil, rosemary, and salt to the zest sugar, and mix thoroughly until combined.
4. Add the water/brandy and yeast and mix in thoroughly.
5. Add the semolina and mix in thoroughly – until the grains are invisible. Because semolina is thick, I recommend adding it 1/4 cup at a time to avoid clogging your whisk or spoon.
6. Add the flour 1/4 cup at a time and mix in thoroughly. At the end, you should have a thick batter. If your batter is too thick and getting doughy, add a tablespoon or two of water. If your batter is too thin, add a tablespoon or two more of flour.
7. Pour the batter into your parchment-lined pan and spread evenly.
8. Bake for 30 minutes, or until the top is brown and a toothpick comes out clean. Remove from the oven and let cool.
9. Now, the fun part. Lift the entire “big biscuit” out of the pan and place on a cutting board, and slice into squares about 2 1/4 inches”x2 1/4 inches (about 6cmx6cm.) You should get sixteen biscuits or so. You can slice bigger or smaller as needed; I often do about 1 1/2 inches x 1 1/2 inches to make cute little biscuits. I recommend slicing the big biscuit into quarters first to have a more manageable slicing process, and to more easily create even and “pretty” biscuits.
10. The biscuits keep in sealed containers at room temperature for up to four days. I recommend serving the biscuits with hot tea.
*Note: if you want a fluffier cookie, swapping the water for brandy provides additional sugar for the yeast to react with, and also makes for a slightly sweeter final product.
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!
As a resident of Washington Heights, I see plantains everywhere. The Dominican community that calls this neighborhood home – and, in fact, predominates in much of it – has ensured that the beloved and delicious starch of the Dominican Republic is available in any food store in the Heights. Cheaply, too. Like many Jews in the Heights (where we are another major constituency), I have also converted to having plantains as a regular part of my diet – be they boiled, steamed, fried, chopped up and put into soup, baked….
One dear reader, Mia Rachel Warshofsky, pointed out to me that fried plantains – the most traditional and delicious but by far the unhealthiest method of preparation – are traditional for Hanukkah in some Latin American Jewish communities. Given that I now live in another land of plantains, and, well, why not, I decided to make some for Hanukkah. Plantains are certainly less work than latkes – I was already frying them as an occasional treat – and also have a wonderful taste. I am very glad to have been informed of and introduced to this tradition. Thanks Mia!
And let’s not forget: plantains are a very important potential carbohydrate for another holiday as well. The Dominican-American Jewish blogger Aliza Hausman wrote this wonderful guide to plantains for Passover, which I strongly recommend reading, along with the rest of her blog.
How to Fry Your Hanukkah Plantains
…to chopped plantains…
…to frying plantains…
…to almost fried plantains…
…to fried plantains.
Make sure you have sweet plantains – yellow and/or black on the outside. Green plantains, though also delicious, require a bit more work. Maybe I will cook them some other time for you guys.
Peel the plantains and cut them into discs.
An optional step: some people claim that if you dip the pieces of plantain into salt water ever so briefly, they will be more tender. I don’t notice a difference, but will note it here.
Heat a pan and add a good layer of oil – I would say at least ½ a centimeter or ¼ of an inch deep.
Add the plantain discs, one disc side down, to the oil, and fry on each side until golden.
Remove from pan when both sides are golden or caramelized-brown. Serve with spices, sugar, or a combination thereof! (The ones in the picture have salt, cinnamon, sugar, and white pepper on them. They may or may not have been dinner.)
Blame my friend Maryam. A couple of weeks ago, she made us all – well, all of us who are friends with her on Facebook – very hungry. Very hungry indeed. Why? Well, she had made quince jam! Her preserves – called moraba-ye beh in Persian – were lusciously red, inviting the viewer to indulge in fruity, sticky bliss. On viewing the photo, I was immediately inspired to make my own – and, in addition, reminded of something else. I was reminded of how quinces kept on popping up throughout Jewish spaces I was in: in the quince paste at a Sephardi restaurant in Israel, mentioned in the Talmud, or how quince jam was the traditional gift for departing guests in Jewish Salonica (now Thessaloniki, in Greece.) Looking at Maryam’s creation, I was reminded that, in fact, quince jam is a very Jewish recipe.
By the way, for those of you that have not had them: quinces are a type of fruit related to apples and pears. These oddly-shaped orbs are in season in the autumn and early winter and are famous for their fragrance. Cooked, they taste like wild, gamey apples – but are in the United States more commonly seen in Latin American quince pastes and jellies. The fresh fruit is certainly not nearly as common as its cousin, the apple, in North America. And, like the apple that we eat at Rosh HaShanah, the quince is a very Jewish fruit.
Quinces have a Jewish history stretching back to the Bible. Some scholars believe that the “apple” mentioned in the Song of Songs (Shir ha-Shirim) was actually a quince, which was prized across the ancient Mediterranean for its fragrance. So celebrated, in fact, was the quince’s aroma that the Babylonian Talmud prescribed that a blessing be recited upon smelling the fruit (Berachot 43b). The fruit was prized by non-Jews across the Mediterranean and Persian worlds too: Greek and Roman writings both made mention of the fruit.
In the medieval era, quinces remained popular in the Middle East – where Syrian quinces were famed – and in Europe, where the fruit graced Charlemagne’s imperial estates. Jews, too, ate quince for both culinary and medicinal reasons. In the latter case, quince was used against coughs and stomachaches, and Maimonides mentioned that eating quince was a remedy for headaches. Yet it was for cuisine that the quince’s complex and fragrant flavor was most renowned: and quince was widely consumed. It was found in the bembriyo paste that Sephardim brought from Spain (where it is called membrillo) across the Mediterranean after the expulsion of 1492, the quince preserves North African and Italian Jews served at Rosh HaShanah, or in the jam eaten year-round. Though traditionally thought of as a “Sephardi” food, Ashkenazim in the southern parts of the Yiddish world – Hungary and Romania today – were often exposed to the fall fruit as well. By the turn of the twentieth century, quinces were being preserved and cooked across a wide swath of the Jewish world – from tarts in France to tagines in Morocco, from quince cheese in Hungary to the jam here in Tunisia, Libya, Turkey, and Iran. One old English Jewish cookbook I found from 1907 had several recipes for quince compotes and jams.
Today, quinces remain popular in some parts of the Jewish world. In Israel – where quinces have grown for thousands of years – preserves and sweets made from the fruit are widely eaten, though perhaps not every day. Quince trees are also found in cooler regions of Israel and Palestine; my mother, who lived for many years in Israel, remembers seeing quince trees at her friends’ houses. Quinces are also common in the Sephardi and Moroccan Jewish communities of France, another quince-loving country, where treats from the fruit are eaten at Rosh HaShanah and throughout the autumn. In Argentina, quinces have been used as a substitute for apples in traditional Ashkenazi pastries.
Yet in the United States this enigmatic fruit – once common in the Northeast – remains rare and rather unknown. Not to mention that quinces are pricy and hard to get – I made a detour on my commute home to Washington Heights for the sole purpose of buying quinces from Fairway Market on the Upper West Side. In order to save money, I only bought enough for one batch of jam – but that said, you do not need too many to make a large quantity of jam. In fact, if you choose to can the jam – which I am planning to do with a larger batch in the near future – a few quinces can provide you with fragrant flavors throughout the year. Think of it as a substitute for buying jams in the store! (The price differential is pretty close, depending on the jam you buy and the amount you eat. I am a total jam pig.) Besides, food preservation has a long and venerated Jewish history: preserved foods are “essential” to many Sephardi cuisines, while jam-making, pickling, and canning were both autumn customs among Jews in Eastern Europe to prepare for a long, harsh, produce-less winter. Why not, then, celebrate this history by joining in and canning this jam?
Even before canning, though, this jam requires a labor commitment. Firstly, quinces are finicky. They have an unusual skin and shape that make peeling difficult; unlike apples or pears, quinces are not recommended for raw consumption. But like apples and pears, quinces discolor quickly. Cooking, however, reveals the multilayered lace of flavor hidden within the pockets of the quince – and though I definitely don’t recommend doing this as a regular thing, quinces cooked for a long time are worth the wait. Of course, there is also all the usual faff of jam in this: the boiling, the sugar, the time, and for some of you, the canning. But guys, really, it’s worth it.
Quince jam has also provided a window for me to learn about other traditions involving jam as well. If you, like me, have made a lot of jam that you didn’t can, these traditions are really helpful. Maryam (who is not Jewish) likes to eat her moraba-ye beh with soft cheese and nuts on bread – similar to the warm bread the jam is served with in Iran. In Spain and much of Latin America, quince jam is often used with cheese in empanadas (which I didn’t make, link in Spanish), or in almond shortbreads (which I did). In many Mediterranean countries, quince jellies are served with ice cream – which I can testify also work with your typical supermarket vanilla ice cream! And perhaps my new favorite thing, in Azerbaijan it is traditional to stir jam into your tea or sip tea through jam, including quince jam. I went through a lot of jam this way – and truly, it was fantastic.
Peel and core your quinces. I do this with a knife since quinces can have a rather complicated and tough skin. Chop the quince flesh up into small pieces and place into a bowl. While you are chopping, cover the already-chopped pieces of quince flesh with juice from one of the small lemons or half a large lemon. (You will need the other lemon or lemon half later on.) This will prevent discoloration and allow the fabulous tones of the quince flavor to come out more in the jam.
In a separate bowl blend the sugar, cinnamon, and cloves. Set aside.
Place the quince pieces, covered in lemon juice, at the bottom of a big pot. Add water to cover to 4/5 of an inch (about 2cm). Place on the flame and bring to a boil covered.
Once the quinces are boiling, reduce to a simmer and let simmer for 15 minutes.
After 15 minutes, or when the quinces are just beginning to soften, add the sugar, cinnamon, cloves, and vanilla extract. Stir in thoroughly and bring to a boil uncovered.
Once the mixture is boiling, reduce the heat to low and let simmer for 1 1/2-2 1/2 hours. Leave the mixture uncovered since you need a lot of the water to cook off. Stir regularly so that the sugar blends in and that the jam does not burn.
When the syrup is thick and the quinces and syrup have turned a ruby red color, you are close to the end. How do you know that it is thick enough? My friend’s trick to test if the syrup is ready is to dip a cold metal spoon into the mixture, then hold it on its side. If, instead of drops, a “sheet” comes off the spoon, the jam is at your desired thickness. I recommend this method. If the jam is still too liquid, keep on simmering. If the jam is thick enough, turn up the heat, and add the juice from the second lemon or large lemon half, and mix in. Cook for another 3-5 minutes.
At this point your jam is done. Remove from the heat and ideally from your pot as quickly as possible. If you can, follow your favorite safe canning method. The jam should keep in the refrigerator for a few weeks. Serve on bread with butter or a soft cheese, bake into cookies, cook with meat, serve with ice cream, or – my new favorite – stir into a cup of hot tea.
*You can also use cinnamon sticks and vanilla beans, but I’m too lazy to fish them out of bubbling jam.
I’m normally not that into Hanukkah. The holiday itself I do not dislike – the miracle of the oil at the Second Temple was pretty awesome, and the general sense of cheer that takes over Jewish communities is welcome as people forget the solemn promise to “be nice” that they made on Yom Kippur. It’s just that compared to the glory of Shavuot with revelation and Ruth and cheesecake, the majesty of the Passover Seder, and the wackiness of having a Tree New Year on Tu BiShvat, Hanukkah is…just not that exciting. I don’t begrudge fellow Jewish-Americans for having made the holiday so materialistic and kitsch-ified to compete with Christmas – honestly, in a Christian country, what else would you expect? If it gets folks into Judaism or to learn about their or others’ Jewish heritage, that makes me pretty happy. Besides, I have neither the energy nor desire to harangue people about “messing up” a holiday that I simply just…am not that into.
There is one thing, however, that I do love about Hanukkah: the fried food, in constant supply. In order to commemorate that a day’s oil lasted eight at the Temple, it is considered traditional in most Jewish communities to eat food cooked in oil. One nearly universal thing about human communities, Jewish cultures included, is that if you tell people to cook food in oil, fried things will result. So Hanukkah is the Jewish fry-fest. You might be familiar with latkes, the Ashkenazi Jewish potato pancakes that populate both Hanukkah tables and Jewish plates throughout the winter. But there are also torzelli¸the fried curly endives that Italian Jews eat, and the Colombian Jewish tradition of fried plantain discs (patacones). As a complete glutton for fried food – my favorite treat in a mostly healthy diet – I enjoy them all…but not as much as one category of food.
Chief among the fried food for me is the doughnut, a treat with a long Jewish history. Fried dough was already common in Jewish and non-Jewish communities in the Middle East in the 13th century, when it was mentioned by the Abbasid scholar (and medieval cookbook writer) Muhammad bin al-Hassan al-Baghdadi in a form similar to today’s Turkish lokma. Ashkenazi Jews make pontshkes, impossibly fluffy jelly doughnuts, borrowed from a Polish dessert already popular in medieval times. Moroccan and Tunisian Jews consumed local savory and sweet doughnuts alongside their Muslim neighbors, and many a Dutch Jew has delighted in the puffy oliebol. In Israel, the Ashkenazi pontshke tradition meshed with North African Jewish traditions to produce the sufganiyah– an even fluffier, sweeter jelly doughnut that is the scourge of Israeli dentists and delight of their patients. These are all absolutely, artery-clogging-ly delicious.
Besides the eating, what I like most about the Jewish doughnut is … how it is so very Jewish and un-Jewish. All of these “authentic” Jewish doughnut recipes reflect the myriad cultural influences, the worlds, and the places Jews have and continue to interact with in their cultures. There is the fact that these are all borrowed from, shared with, adjusted after contact with, and in imitation of our non-Jewish neighbors. Our ancestors were not concerned with being “pure” in their Jewish conduct, but rather celebrating the holidays with what they saw and knew throughout their lives. However, in our diasporic mindset, there is something so Jewish about that act: re-owning, retaking, and reworking the traditions of “exile” to make the diaspora “home.”
Of course this reworking is delicious. Let us take one of my favorite doughnuts as an example – the sfenj,an airy Moroccan doughnut traditionally eaten in the morning, often dipped in honey or sugar. (They are also known in some areas as ftayer.) Moroccan Jews traditionally enjoy a sweet version of these ring-shaped treats on Hanukkah, and some a bit more frequently than that. I was introduced to them first at a Jewish event long ago, and the unapologetic assault of carbohydrate and sugar and oil the sfenj provided had me hooked. I told myself, Hanukkah after Hanukkah, that I needed to recreate that taste. Later, when I visited Morocco myself, and learned more about the history of Moroccan Jewry, I would end up sampling and eating many, many more sfenj. They were all delicious.
I tried to make sfenj once, but got my beignet recipe instead. What happened was that I had invited two friends over, we got distracted, and when it was time to make the batter I realized that I did not have enough flour. Oops. We had a batter instead, but not the dough to shape into the traditional ring shape. The batter was fried anyway – I spooned it in, and out came fluffy, puffy balls that were sweet and chewy. In a few fits of experimentation – and one incident of “boiling Nutella” – I finally managed to get the recipe to the point that I could repeatedly recreate these fried treats. I am not sure if I should call them “doughnuts,” given that they are made with a batter. But they are not made with chouxpastry, so are they “beignets”? The names “beignet” and “doughnut” have both stuck – though I lean slightly towards the former.
I’ve been making these beignets since that Hanukkah miracle – though I do intend to tackle sfenj one day. In fact, I taught a few friends how to make these beignet-doughnuts themselves, brought them to parties and potlucks, and may even bring them to work at some point. Of course, this Hanukkah, I intend to make them again as well.
This recipe is quite flexible – I’ve made chocolate, vanilla ginger, and cinnamon versions of the beignets so far. They store well for a day or two in a sealed bag. Be sure to fry safely in a very well-ventilated place. I prefer to fry in a deep pan, a wok, or a large saucepan – I don’t have a deep-fryer, and you need to be able to quickly turn or flip the beignets.
Hanukkah Beignets/Batter Doughnuts
3-3.5 cups (400-450g) white or whole wheat flour
1 cup (200g) granulated sugar
1 packet yeast (or 1 tbsp fresh yeast)
~1.5 cups (~350ml) water (approximate measure)
1.5 tsp vanilla extract
3 tbsp honey or agave nectar (you can also make this up with about 2 tbsp extra sugar)
Canola, corn, rapeseed, sunflower, safflower, or vegetable oil
Mix the flour, sugar, and yeast together until thoroughly combined.
Add the water, vanilla extract, optional ingredients, and honey/agave nectar, and mix together until you have a thick, sticky batter. You might need to add more flour to achieve this.
Cover, leaving some cracks for ventilation, and let “rise” for at least an hour.
Heat oil in a deep pan or wok. (See frying tips at bottom of post.)
Carefully spoon heaping tablespoons of batter into the pan of oil. You will need to scrape the batter off one spoon with the back of another spoon. I recommend not having more than five or six beignets in the pan at one time.
Let cook until brown on one side, then flip (using a slotted spoon) and let cook until brown on the other side. The beignets should puff up.
When golden brown on both sides, remove from the pan with a slotted spoon and place on a plate to cool.
Repeat steps 5-7 until you have fried up all the batter. Depending on the size of your beignets this can make anything from 16 to 36 beignets, I usually get about 20-25 off this recipe.
When they have cooled down a bit, you can season them with powdered sugar. For the “normal” ones I occasionally like to dip them in Nutella, cinnamon sugar, or sugar mixed with dried chili pepper flakes.