Category: Celebrating the Holidays

Hanukkah in the Diaspora

The reason that is ascribed to the House of Hillel for the custom that we follow in lighting the candles is that we go upwards in holiness. (photo by Maor X)

Hanukkah lives in the sweet spot where there is one story that claims it is “historically true” and yet there is very little contemporary evidence to back this up – the earliest account being written generations after the events – and there is another story, a miracle story whose earliest recording is centuries after its supposed occurrence. We go with the miracle story.

There was no love lost between the rabbis and the Hasmoneans. There are several legends about rabbis (i.e. Shimon ben Shatah) confronting the Hasmonean king Yannai (e.g. Sanhedrin 19a-b) and Yannai killing sages (Kidushin 66a). So, it is not surprising that the rabbis did not glorify the Hasmonean victory, and chose to centre a different legend, which seems to have arisen in the first centuries of the common era. The additional prayer (called Al Hanisim) that is added to the central prayer does not mention the miracle of the oil. The earliest mention of the miracle of the oil is in the commentary (the “scholion”) to a first-century list of holidays called Megillat Ta’anit. This commentary is not mentioned in the Palestinian Talmud. Its first appearance is in the Babylonian Talmud many centuries later.

While this may point to a choice for the miracle story over the martial story, the martial story did not fade away. It arose from time to time, gaining full rehabilitation with the birth of the Zionist movement, whose adherents looked to the Maccabees for ancestral precedent. However, this is not my point.

The earliest rabbinic legal discussion of the obligations of Hanukkah (as opposed to mentioning Hanukkah in passing) is not in the Palestinian Mishnah. It is in a supposed Palestinian baraita (“outside” teaching) quoted in the Babylonian Talmud and not in the Palestinian Talmud. This is the famous debate between the House of Hillel and the House of Shammai as to whether one lights one candle on the first night and then adds a candle each night (Hillel); or, conversely, one lights eight candles on the first night and then subtracts a candle each night (Shammai). This is followed by the obligation to light the candelabrum in the doorway, outside or, if one lives on an upper floor, in the window.

These are the earliest legal discussions of Hanukkah. There are others. The salient point is that many of the laws have to do with the placement of the candelabrum in order to publicize the miracle (pirsumei nisa). One might have thought that a holiday whose legend included the purification of the Temple would have had a Temple-like ritual at its centre. Instead, even the candelabrum does not replicate the seven-branched Temple candelabrum. The focus of the holiday obligations is marking Jewish space. Facing outward at the moment that people return from the market. If one has two entrances, the Talmud asks, does one have to light in both places?

Hanukkah is a diasporic holiday that celebrates place. This place where we are now is the place in which we announce the miracle. This is not a second-rate reminder of a ritual whose better form would have been and will be ensconced in the Temple. It is a diasporic ritual that lays claim to diasporic Jewish space.

This places Hanukkah on the same axis as Purim, again a holiday that is about and in Diaspora, and would not make sense in the Land of Israel. However, the difference is Purim posits that redemption is impossible and that, as long as the king is maliciously or foolishly evil, there will be a never-ending drama in which first Haman succeeds and then Mordecai succeeds. Hanukkah celebrates the fact of being here. Light in whatever many religious or secular metaphors it is clothed is brought into these Jewish spaces. The reason that is ascribed to the House of Hillel for the custom that we follow in lighting the candles is that we go upwards in holiness and not the opposite. We light the candles and increase the holiness. Here.

Hanukkah is a diasporic holiday in that it is portable. The celebration of Hanukkah defines the space that is celebrated as a Jewish space – like a mezuzah on a doorpost or an eruv (ritual boundary) in a city. Like these other markers, it creates Jewish space that is non-exclusive. Jewish space that has permeable boundaries. Jewish space that lives in proximity to others, despite the fact that this proximity is risky. From the start, the halakhah (Jewish law) of Hanukkah decided that, in a time of danger, one need not light the candelabrum on the outside or facing out, rather one may light inside on a table.

When we light candles today, we again announce that we live in Jewish spaces that are proximate to other spaces and, while we embrace this proximity, we are aware that it is risky – and yet still we increase the holiness, the light, from day to day. Here, in this time, and in this place.

Rabbi Aryeh Cohen is a fellow of the Kogod Research Centre at the Shalom Hartman Institute of North America and professor of rabbinic literature at the Ziegler School of Rabbinic Studies of the American Jewish University, where he teaches courses in Talmud. He is also the rabbi in residence for Bend the Arc: Jewish Action in Southern California. For more articles by Cohen, visit jewschool.com, where the original of this article can be found. For articles by other Shalom Hartman scholars, visit hartman.org.il.

Ideas for your holiday meals

Lamb Chops Sizzled with Garlic by Janet Mendel. Photo by Jennifer Causey, food styling by Emily Nabors Hall, prop styling by Claire Spollen.

When Hanukkah arrives, there will be more family and friends to feed. Or, maybe just the “excuse” (not that we need one) to make a special meal for ourselves! However you celebrate, here are a few main dishes – meatballs, lamb chops and a vegetarian gratin – and a couple of vegetarian side options.

TOMATO MEATBALLS
(makes 18)

1 lb ground beef
1/3 cup bread crumbs
1 egg
1 finely grated medium onion
salt and pepper to taste
2 tbsp olive oil
2 crushed garlic cloves
16-ounce can crushed tomatoes
6-ounce can tomato paste
1 cup water
1 1/2 tsp dry basil

  1. In a bowl, mix together ground beef, breadcrumbs, egg, onion, salt and pepper. Shape into 18 meatballs.
  2. Heat oil in a frying pan. Brown meatballs and remove.
  3. Add tomatoes, tomato paste, water and basil to pan. Bring to a boil, reduce heat and simmer, stirring when necessary.
  4. Add meatballs and continue simmering 10-15 minutes.
  5. Serve on their own, in a bun or on noodles, rice or any other base of your choice.

SWEET AND SOUR MEATBALLS
(This came from a Heinz ad, and I’ve made it kosher. It makes 40 balls.)

1 lb ground beef
1 cup breadcrumbs
1 egg
2 tbsp minced fresh onion
2 tbsp pareve non-dairy creamer
1 minced garlic clove
salt and pepper to taste
1 tbsp vegetable oil
2/3 cup chili sauce
2/3 cup currant jelly

  1. Combine beef, breadcrumbs, egg, onion, non-dairy creamer, garlic, salt and pepper. Form into 40 bite-size meatballs (about one teaspoon each).
  2. Heat oil in a frying pan. Place meatballs in pan, cover and brown lightly for 10 minutes.
  3. Combine chili sauce and jelly and pour over meatballs. Heat on low heat 10-12 minutes, until sauce has thickened, basting occasionally.

GRILLED HERBED LAMB CHOPS
(6 servings)

1/2 cup olive oil
1 cup white wine
1/2 cup minced fresh parsley
1/2 tsp marjoram
1/2 tsp oregano
1/2 tsp basil
1 tbsp minced shallots or white onion
1 minced garlic cloves
6 lamb chops

  1. In a bowl, combine olive oil, wine, parsley, marjoram, oregano, basil, shallots or white onion and garlic. Add chops and coat well. Marinate two to three hours, turning chops often.
  2. Grill chops five to six inches from heat, five minutes per side or until medium rare.

LAMB CHOPS SIZZLED WITH GARLIC
(Janet Mendel is an American-born journalist who has lived in Spain for many years. Las Pedroneras is considered the garlic capital of Spain and this recipe on Food & Wine’s website is Mendel’s “homage to the village.” It makes 4 servings.)

8 lamb chops
salt and pepper to taste
thyme
3 tbsp olive oil
10 halved garlic cloves
3 tbsp water
2 tbsp fresh lemon juice
2 tbsp fresh minced parsley

  1. Season lamb chops with salt, pepper and thyme. Heat olive oil in a large frying pan.
  2. Add lamb chops and garlic and cook over high heat for three minutes. Turn over chops and garlic and cook two minutes longer. Transfer to a plate.
  3. Add water, lemon juice and parsley, scrape bottom of pan and cook for one minute.
  4. Pour pan sauce over lamb chops and serve immediately.

OMBRÉ POTATO AND ROOT VEGETABLE GRATIN
(This is a recipe by TV personality and chef Carla Hall, with my changes to make it kosher. You can find the original on Food & Wine’s website. Both make 12 servings.)

unsalted pareve margarine
2 cups non-dairy creamer
3 minced garlic cloves
1 small minced shallot
1/2 tsp nutmeg
salt and pepper to taste
1 pound peeled beets, sliced 1/16-inch thick
1 pound peeled sweet potatoes, sliced 1/16-inch thick
1 pound peeled small white potatoes, sliced 1/16-inch thick
1 pound peeled turnips, sliced 1/16-inch thick

  1. Preheat oven to 375°F. Grease a rectangular baking dish.
  2. In a bowl, whisk non-dairy creamer with garlic, shallot, nutmeg, salt and pepper.
  3. In a large bowl, toss beets with a quarter of the cream mixture. Arrange beets in baking dish, overlapping them slightly. Scrape any remaining cream from the bowl over the beets.
  4. Repeat the process with the sweet potatoes, potatoes and turnips, using a quarter of the cream mixture for each vegetable. Then cover dish with foil.
  5. Bake for about one hour and 45 minutes. Let cool 15 minutes.

Note: If pareve grated cheese is available, measure one cup and stir it into the whisked cream mixture. After baking, add another 3/4 cup of the grated cheese to the top.

SPAGHETTI SQUASH WITH PEPPER SAUCE
(6 servings)

1 approx 3-pound spaghetti squash
1/4 cup olive oil
1 onion, slivered
2 red peppers, cut into 1/2-inch lengthwise strips
2 yellow peppers, cut into 1/2-inch lengthwise strips
2 chopped tomatoes
1/2 tsp sugar
1/4 cup fresh basil leaves, coarsely torn
salt and pepper to taste

  1. Preheat oven to 375°F. Place pierced squash in a baking pan. Bake for 40 minutes. Turn over and bake another 15-30 minutes, until tender. Turn off oven and let squash remain.
  2. Heat olive oil in a pot. Add onion and cook 10 minutes.
  3. Add peppers, season with salt and pepper. Cover and cook 20 minutes.
  4. Add tomatoes, sugar and basil. Cook uncovered 20 minutes.
  5. Cut the squash in half and discard seeds. Pull apart strands with a fork. Place in a bowl and add pepper sauce.

QUINOA SALAD WITH SWEET POTATOES AND APPLES
(This is a Food & Wine recipe by food stylist and author Grace Parisi. It makes 10-12 servings.)

8 tbsp olive oil
1 1/2 cups quinoa
salt and pepper to taste
1 1/2 pounds peeled sweet potatoes, cut into 3/4-inch cubes
1/4 cup apple cider vinegar
2 apples, cut into 1/2-inch cubes
1/2 cup chopped parsley
8 cups packed baby greens, such as arugula and kale

  1. Preheat oven to 400°F.
  2. Heat one tablespoon of oil in a saucepan. Add quinoa and cook two minutes. Add three cups water, season with salt and bring to a boil. Cover and simmer 16 minutes. Remove from heat and let stand 10 minutes. Fluff quinoa, spread on baking sheet and refrigerate 20 minutes.
  3. On another baking sheet, toss sweet potatoes with one tablespoon of oil, salt and pepper. Toast in oven 25 minutes, stirring once. Let cool.
  4. In a large salad bowl, whisk six tablespoons of oil with vinegar. Season with salt and pepper. Add quinoa, sweet potatoes, apples, parsley and greens and toss. Serve right away.

Sybil Kaplan is a journalist, lecturer, book reviewer and food writer in Jerusalem. She created and leads the weekly English-language Shuk Walks in Machane Yehuda, she has compiled and edited nine kosher cookbooks, and is the author of Witness to History: Ten Years as a Woman Journalist in Israel.

Try cookies for dessert

(photo from etsy.com/ca/shop/MaaminShop)

We in Israel are already seeing bakeries displaying sufganiyot for Hanukkah. No doubt the situation is the same in Vancouver and you’ll have plenty of jelly doughnut options, so here are some other sweets for the holiday.

HANUKKAH PUFFS
(makes 3 dozen)

2 cups flour
1/4 cup sugar
1 tbsp baking powder
1 tsp nutmeg
1/4 cup vegetable oil
3/4 cup milk or nondairy substitute
1 egg
oil
cinnamon sugar or confectioner’s sugar

  1. Warm a substantial amount of oil in a deep pot.
  2. In a bowl, combine flour, sugar, baking powder and nutmeg. Mix well. Add oil, milk or nondairy substitute and egg. Mix thoroughly.
  3. Drop by small teaspoonfuls into deep hot oil. Fry three minutes or until golden brown. Drain on paper towels.
  4. Roll in cinnamon sugar or confectioner’s sugar.

COOKIE DREIDELS
(makes 5 dozen)

1 cup butter or margarine
8 ounces cream cheese
1/4 cup sour cream
2 1/4 cups flour
2 cups finely ground walnuts
1/2 cup sugar
1 tsp ground cinnamon
1 egg
1 tsp grated orange rind

  1. Preheat oven to 350°F. Grease two cookie sheets.
  2. In a bowl, beat butter or margarine and cream cheese with electric mixer. Beat in sour cream. Stir in flour until dough forms. Form into a ball, wrap in plastic wrap and chill overnight.
  3. In a bowl, combine nuts, sugar, cinnamon, egg and orange rind.
  4. The next day, divide dough in half, flour a surface, roll out to an eight-inch square, a quarter-inch thick. Spread half of filling on square, roll up jelly-roll style. Wrap in foil, chill for at least one hour. Repeat with other half of dough.
  5. Cut rolls in quarter-inch thick slices. Place half-inch apart on cookie sheets. Reshape into rounds. Bake for 15-20 minutes or until firm and brown.

CUT-OUT HANUKKAH COOKIES
(makes 6 dozen)

2/3 cup margarine
2 cups flour
1 egg
3/4 cup sugar
1 tbsp milk
1 tsp baking powder
1 tsp vanilla

  1. Preheat oven to 375°F.
  2. Cream margarine. Add half the flour, egg, sugar, milk, baking powder and vanilla. Beat in remaining flour.
  3. Divide dough in half. Cover and chill three hours.
  4. Roll out half dough on a floured surface. Cut in Hanukkah shapes with cookie cutters. Place on ungreased cookie sheets. Add coloured sugar on top. Bake for seven to eight minutes.

Sybil Kaplan is a journalist, lecturer, book reviewer and food writer in Jerusalem. She created and leads the weekly English-language Shuk Walks in Machane Yehuda, she has compiled and edited nine kosher cookbooks, and is the author of Witness to History: Ten Years as a Woman Journalist in Israel.

About the art on the cover of the JI’s Rosh Hashanah issue

Merle Linde, working out of Malka’s Studio in Steveston Village, chose four symbols of Rosh Hashanah for her painting.

The shofar: the mournful cry, sounded 100 times during the traditional Rosh Hashanah service, evokes the freedom we gained when we returned to the Holy Land.

image - The cover of the JI's Rosh Hashanah issue by Merle LindeThe pomegranate: a symbol of righteousness, knowledge and wisdom because it is said to have 613 seeds (arils), each representing one of the 613 mitzvot (commandments) of the Torah.

The apples: slices dipped into honey are eaten to symbolize the desire for a sweet new year.

The honey: given to us by the bees, who can inflict pain with their sting and yet produce delicious honey. Linde would suggest that we eat only “sustainable” honey (the food of the bees) so that the bees can survive and continue to pollinate the pomegranate and apple trees.

L’shanah tovah u’metukah! Wishes for a good and sweet new year.

Importance of food in celebration

A round challah symbolizes a long life, or the unbroken circle of the full new year to come. (photo by Przemyslaw Wierzbowski)

On Rosh Hashanah, we are supposed to feast. Why? This is said to come from the passage in the book of Nehemiah (8:10): “Go your way, eat the fat and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our lord.”

Round, sweet challah

The most common Rosh Hashanah custom for Ashkenazi Jews is the making of sweet challah, primarily round in shape, to symbolize a long life or the unbroken circle of the full new year to come. Some people place a ladder made of dough on top of the loaf, so our prayers may ascend to heaven, or because it is decided on Rosh Hashanah “who shall be exalted and who shall be brought low.” Some place a bird made of dough on top, derived from the phrase in Isaiah: “as birds hovering so will the Lord of Hosts protect Jerusalem.”

According to John Cooper, in Eat and Be Satisfied: A Social History of Jewish Food, the tradition in disparate Jewish communities of baking fresh loaves of bread on a Friday morning has its roots in the talmudic era. The custom was ignored by medieval rabbinic commentators, he writes, but was revived by the Leket Yosher, a report compiled by Joseph ben Moses in the 1400s on the teachings and practices of his teacher, Austrian Rabbi Israel Isserlin; and by Rabbi Moses Isserles, the 16th-century Polish scholar of halachah, at the end of the Middle Ages.

According to Jewish tradition, the three Sabbath meals (Friday night, Saturday lunch and Saturday late afternoon) and two holiday meals (one at night and lunch the following day) each begin with two complete loaves of bread. This “double loaf” (lechem mishneh) commemorates the manna that fell from the heavens when the Israelites wandered in the desert after the Exodus. The manna did not fall on Sabbath or holidays; instead, a double portion would fall the day before the holiday or Sabbath.

Pomegranate blessings

photo - The pomegranate is eaten to remind us that G-d should multiply our credit of good deeds, like the seeds of the fruit
The pomegranate is eaten to remind us that G-d should multiply our credit of good deeds, like the seeds of the fruit. (photo from pxhere.com)

On the second evening of Rosh Hashanah, it is customary to eat a new fruit not yet eaten in the season and recite the Shehechiyanu, a prayer of thanksgiving for the first time something happens. It is said that, in Europe, this fruit was often grapes; in Israel today and around the diaspora, it is often the pomegranate.

The pomegranate is eaten to remind us that G-d should multiply our credit of good deeds, like the seeds of the fruit. For many Jews, pomegranates are traditional for Rosh Hashanah. Some believe the dull and leathery skinned crimson fruit may have really been the tapuach, apple, of the Garden of Eden. The word pomegranate means “grained apple.” In Hebrew, it is called rimon – also the word for a hand grenade!

Some say each pomegranate has 613 seeds for the 613 mitzvot, or good deeds, we should observe.

Symbolism of fish

The first course of the Rosh Hashanah holiday meal is often fish. Fish is symbolic of fruitfulness: “may we be fruitful and multiply like fish.” Fish is also a symbol of immortality, a good theme for the New Year, as are the ideas that we should aim to be a leader (the head) and that we hope for the best (to be at the top). Another reason for serving fish might be that the numerical value of the letters of the Hebrew word for fish, dag, is seven and Rosh Hashanah begins on the seventh month of the year.

Importance of tzimmes

Tzimmes is a stew made with or without meat and usually with prunes and carrots. It is common among Ashkenazi Jews, particularly those from Eastern Europe and Poland, and its origins date back to Medieval times. It became associated with Rosh Hashanah because the Yiddish word for carrot is mehren, which is similar to mehrn, which means to increase. The idea was to increase one’s merits at this time of year. Another explanation for eating tzimmes with carrots for Rosh Hashanah is that the German word for carrot was a pun on the Hebrew word, which meant to increase.

Tzimmes also has come into the vernacular as meaning to make a fuss or big deal. As in, they’re making such a tzimmes out of everything.

Lekach & other sweets

Among Ashkenazim, sweet desserts for Rosh Hashanah are customary, particularly lekach, or honey cake, and teiglach, the hard, doughy, honey and nut cookie. Some say the origin of the sweets comes from the passage in the book of Hosea (3:1): “love cakes of raisins.” There is also a passage in Samuel II (6:10) that talks about the multitudes of Israel, men and women, “to every one a cake of bread and a cake made in a pan and a sweet cake.”

Ezra was the fifth-century BCE religious leader who was commissioned by the Persian king to direct Jewish affairs in Judea and Nehemiah was a political leader and cup bearer of the king in the fifth century BCE. They are credited with telling the returned exiles to eat and drink sweet things.

According to Cooper’s Eat and Be Satisfied, references to honey cake were made in the 12th century by a French sage, Simcha of Vitry, author of the Machzor Vitry, and by the 12th-century German rabbi, Eleazar Judah ben Kalonymos. By the 16th century, lekach was known as a Rosh Hashanah sweet.

Among the Lubavitch Chassidim, it was customary for the rebbe to distribute lekach to his followers; others would request a piece of honey cake from one another on Erev Yom Kippur. This transaction symbolized a substitute for any charity the person might choose to receive, like the traditional kapparot ceremony, where, before Yom Kippur, one transfers their sins to a chicken.

Some Sephardi customs

Food customs differ among Jews whose ancestors came from Spain and Portugal, the Mediterranean area and primarily Muslim Arab countries. For example, whereas Ashkenazim dip apple in honey, some Sephardim traditionally serve mansanada, an apple compote, as an appetizer and dessert, according to Gil Marks (z”l) in The World of Jewish Desserts.

Just as gefilte fish became a classic dish for the Ashkenazi Jews, baked sheep’s head became a symbol – dating back to the Middle Ages – for many Sephardi Jews for Rosh Hashanah. Some groups merely serve sheep brains or tongue, or a whole fish (with head), probably for the same reason – fruitfulness and prosperity and new wishes for the New Year for knowledge or leadership.

The Talmud mentions the foods to be eaten on Rosh Hashanah as fenugreek, leeks, beets, dates and gourds, although Jewish communities interpret these differently. According to Rabbi Robert Sternberg in The Sephardic Kitchen, Sephardi Jews have a special ceremony around these and sometimes other foods, wherein each one is blessed with a prayer beginning “Yehi ratzon” (Hebrew for “May it be thy will”). The Yehi Ratzones custom involves preparing in advance and then blessing the Talmud-mentioned foods, or dishes made with the foods, as well as over the apples and honey, the fish or sheep head (some substitute a head of lettuce or of garlic) and pomegranate. In doing this, people recognize G-d’s sovereignty and hope He will hear their pleas for a good and prosperous year.

Sybil Kaplan is a Jerusalem-based journalist and author. She has edited/compiled nine kosher cookbooks and is a food writer for North American Jewish publications.

Bafflement part of life

Just as in life outside shul we don’t understand everything we encounter, we don’t all necessarily understand the Torah reading and other parts of the High Holiday service. The High Holidays serve as a metaphor for life itself. (photo from flickr / Lawrie Cate)

Throughout the High Holidays, we repeat in the liturgy pronouncement after pronouncement about our lack of control: we are born against our will, we die against our will, we are but clay in the hands of God, we turn our eyes heavenward as children before a parent, and as slaves before a master. It would be dissonant in such an environment to try to assert our autonomy, to try to shape the experience around our own emotional needs.

And, while we want the High Holidays to be relatable for people, the season by necessity must not be customized to the individual. This is because their meaning lies precisely in the challenge of giving up our individual sense of entitlement in favour of something more important: meaning.

The High Holidays serve as a metaphor for life itself. During this season, we enter into an experience that has been curated for us, that existed before we ever did and which has elements that we are comfortable with and elements that challenge us. I may find myself standing in a synagogue next to people I don’t know, reciting words that I don’t know or would never have written, on a date that means very little to me personally except as a construct of the Jewish calendar.

This is true to life in general: I participate in a world that I don’t completely shape, with others who think differently than I do, within a system that I did not create. We do not choose to be born, nor to which families, nor under what circumstances or accompanied by what baggage. We likewise do not choose what natural successes or tragedies befall us. And, while we do our best to shape our lives, so much of the table is set for us and is beyond our control.

The High Holidays then bid us instead to think about meaning, about the control we do have. If life is not about what we choose, it is about how we choose to engage with what we encounter. We choose how we are going to interpret and how we are going to make meaning of it. How will we choose to see life, and how will our attitudes guide our actions? We may choose to read what we experience charitably or stingily, optimistically, realistically or nihilistically, or more often a messy combination of all of the above. But make no mistake: it is our own choices that will give rise to what we make of those lives that are given to us, to those circumstances that challenge us.

Eschewing a sense of entitlement and control in favour of a sense of meaning and potential is the work of the High Holiday season. It allows us to reflect on how and why we get in our own way, how our sense of entitlement, whether consciously or subconsciously, overrides our good judgment. This helps us to understand the idea of repentance, which is at the core of the High Holidays.

The talmudic sage Rava declared: those who are willing to forgive others easily will likewise be forgiven by God. The language attributed to him is literally, “One who overlooks his/her measurements, [God will overlook all of their sins].” Forgiveness, too, is about letting go of what we may still feel we are owed in favour of building relationships with others. Rather than standing on ceremony over what could have been, I am willing to loosen the reins, to be open to what might emerge. Oftentimes what needlessly keeps us from forgiveness is a focus on what we deserve, what we are entitled to. And, when this happens, we find ourselves once again getting in our own way and holding on to a vision of complete control over what happens or does not happen to us.

Letting go of trying to control the experience is hard. But it can also be liberating. For the High Holiday season, it relieves us of the expectation that we need to relate to everything. More importantly though, for life itself, it relieves us of the expectation of perfection – from ourselves, from others, from life itself.

At the same time, it reminds us of the depth of the human heart and the power of our own will in deciding how we will chart our path forward: that we can come to synagogue not only to be forgiven, but also to forgive; not only to be moved, but to choose to move ourselves.

Wishing all a meaningful New Year.

Dr. Elana Stein Hain is the director of faculty and a senior fellow at the Shalom Hartman Institute of North America, where she serves as lead faculty, directs the activities of the Kogod Research Centre for Contemporary Jewish Thought and consults on the content of lay and professional leadership programs. Articles by Stein Hain and other institute scholars can be found at hartman.org.il. This article was first posted on Times of Israel.

Sweet apples for New Year

(photo from flickr / s2art)

My favourite fall/winter fruit is apples, and not just because they are a main symbol of Rosh Hashanah, helping us start off the new year with a sweet dip of honey. I believe the adage that an apple a day keeps the doctor away. Although the phrase was uttered by Benjamin Franklin, it originated in 1866 in Wales – “eat an apple on going to bed and you’ll keep the doctor from earning his bread.”

Why are apples healthy? They may lower high cholesterol and blood pressure; they have fibre, which can aid digestion; they support a healthy immune system; are a diabetes-friendly fruit; and the antioxidants in apples may play a role in cancer prevention.

All that aside, they just taste great. Here are some recipes to try out, one of which features another New Year’s symbol – the pomegranate.

MOTHER’S ROSH HASHANAH APPLE CAKE

2/3 cup vegetable oil
2 cups brown sugar
2 eggs
2 tsp cinnamon
1 tsp ground cloves
2 cups applesauce (or 2 finely chopped apples)
2 tsp baking soda dissolved in 1 tsp wine
4 cups flour
2 tsp vanilla
2 cups raisins
1/2 to 1 cup finely chopped nuts

  1. Grease two cake pans. Preheat oven to 350°F.
  2. With an electric or hand mixer, cream oil and sugar.
  3. Add eggs, cinnamon and cloves.
  4. Add applesauce, dissolved baking soda and blend. Add flour, vanilla, raisins and nuts.
  5. Pour into the well-greased cake pans and bake for 45 minutes or until a toothpick inserted in the centre comes out clean.

APPLE ENCHANTMENT
(This recipe was in my files from the 1970s, from Carmel wine company.)

1/4 cup sugar
1/4 cup caramel amaretto
grated rind and juice of 1 orange
4 large, firm apples

  1. In a saucepan, combine sugar, amaretto, orange rind and juice. Bring to a boil.
  2. Peel, core and thickly slice apples. Place in the pan as they are sliced. Reduce heat and simmer until apples are tender and liquid has evaporated.
  3. Remove to a dish. Chill.
  4. Garnish with shredded coconut or whipped cream.

BAKED STUFFED APPLES
(This recipe by Ann Chantal Altman is from a 2001 Food & Wine cookbook.)

3 tbsp lightly toasted slivered blanched almonds
1.3 ounces of finely crumbled kosher amaretti (almond-flavoured Italian macaroons)
1/3 cup dry currants
2 tbsp brown sugar
1/2 tsp cinnamon
finely grated zest of 1 lemon
2 tbsp softened unsalted butter or margarine
4 apples
1 cup apple juice
2 tbsp dark rum

  1. Preheat oven to 375°F. Grease a square baking dish.
  2. In a bowl, mix almonds with amaretti crumbs, currants, brown sugar, cinnamon and lemon zest.
  3. Remove interior core and seeds of apples within half-inch of bottom. Score apple skin lengthwise at 1.5-inch intervals and arrange in the baking dish. Spoon filling into apples. Pour apple juice and rum around the apples.
  4. Bake for 20 minutes. Cover loosely with foil and bake 45-50 minutes longer or until apples are very soft. Transfer to plates. Spoon juices on top.

QUICK AND EASY MICROWAVE APPLE COMPOTE

4 large apples
3 to 5 tbsp water or apple juice
1/4 to 1/2 tsp cinnamon
2 to 3 tsp sugar

  1. Cut apples in small pieces, discarding cores. Place in a microwave-safe dish with water or apple juice.
  2. Cover and microwave on high for three minutes. Stir and microwave for two more minutes.
  3. Add cinnamon and sugar. Cover and microwave for one to two minutes or until tender. Sprinkle some sugar on top.

APPLES BAKED IN POMEGRANATE SYRUP

4 apples, cored and cut into 16 wedges each
juice from half a pomegranate
apple juice
1/3 cup apricot preserves
1/2 tsp cinnamon
seeds from half a pomegranate

  1. Use non-stick vegetable spray on a microwavable baking dish.
  2. Place apple wedges in the dish.
  3. Squeeze juice from half a pomegranate and add apple juice to make 1/2 cup.
  4. Add preserves and cinnamon and mix well. Pour over apples and coat. Cover.
  5. Microwave on high for two minutes and stir. Continue until apples are barely tender, at least two minutes more.
  6. Remove seeds from remaining pomegranate half, discard white pith. Sprinkle over apples and serve.

Sybil Kaplan is a Jerusalem-based journalist and author. She has edited/compiled nine kosher cookbooks and is a food writer for North American Jewish publications.

Fish dishes for dinner, lunch

A fish head is one of the symbols of the Rosh Hashanah meal, so why not add a fish dish to the menu? (photo from rawpixel.com)

Soon we will celebrate Rosh Hashanah, for which a fish head is a symbol of leadership (be the head and not the tail) and fertility. This is reason enough, perhaps, to include fish on the holiday dinner or lunch menus. If so, here are a few recipes you could try.

TUNA AIOLI
(8 servings)

2 cups mayonnaise
4 large minced garlic cloves
2 tbsp lemon juice
1/2 tsp dry mustard
2 10-ounce packages frozen Italian green beans
4 7-ounce cans drained tuna
2 20-ounce cans drained sliced beets
8 sliced carrots
2 thinly sliced red or white onions

  1. In a bowl, blend mayonnaise with garlic, lemon juice and mustard. Cover and refrigerate.
  2. Cook green beans following package directions.
  3. Arrange tuna, beets, carrots and onions on a serving platter. Serve with mayonnaise-garlic sauce.

FISH AND ARTICHOKE SALAD
(6 servings)

1 pound fish of your choice
1 cup pareve chicken soup (or vegetable stock)
1/2 cup dry white wine
1 14-ounce can drained and quartered artichoke hearts
2 tomatoes, cut into eighths
1/2 cup halved black olives
1/4 cup olive oil
2 tbsp fresh lemon juice
1/4 cup chopped fresh parsley
salt and pepper to taste
a few lettuce leaves
4 chopped green onions

  1. Place fish, soup and wine in a saucepan. Bring to a boil. Turn off heat and let cool.
  2. Place fish in a bowl with artichoke hearts, tomatoes and olives.
  3. In a small bowl, whisk oil, lemon juice, parsley, salt and pepper. Pour over fish and toss to mix.
  4. Cover and refrigerate overnight or at least three hours.
  5. Line a bowl with lettuce leaves. Spoon in fish mixture. Garnish with green onions.

GRILLED SALMON SALAD
(8 servings)

8 centre-cut salmon fillets
1/4 cup olive oil
1/4 cup fresh lime juice
salt and pepper to taste
8 cups rinsed, dried and coarsely chopped arugula leaves
4 cups halved cherry tomatoes
1/2 cup diced red onion
salt and pepper to taste
2 tbsp olive oil
2 tbsp red wine vinegar

  1. Place salmon in a shallow dish. Combine oil, lime juice, salt and pepper and pour over salmon. Marinate in refrigerator 30 minutes, turn and continue marinating 30 minutes more.
  2. Oil a grill. Grill salmon, skin side down, 8-13 minutes, until medium rare.
  3. Meanwhile, combine arugula, tomatoes, red onion, salt, pepper, olive oil and wine vinegar.
  4. Place a salmon fillet in the centre of each dinner plate. Divide the salad equally and place each portion atop a piece of fish.

Sybil Kaplan is a Jerusalem-based journalist and author. She has edited/compiled nine kosher cookbooks and is a food writer for North American Jewish publications.