Ashkenazi

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.

Increased level of risk

Sheba Medical Centre recently published a study undertaken over three years by its department of obstetrics and gynecology in conjunction with Sheba Genetic Institute and the Genetics Institute in the Tel Aviv Sourasky Medical Centre, which found that women of Ashkenazi descent were twice as likely to have a baby born with Fragile X syndrome (FXS) compared to Jewish non-Ashkenazi women.

Nearly 600 female carriers of the FXS gene from various Jewish heritages participated in the study, which was published in the peer-reviewed publication Nature. Previously, it was known that only CGG repeats and AGG interruptions affect the risk for a child with FXS. This new research adds a third identifier, children of two Ashkenazi parents, allowing for better personalized genetic counselling for carriers who are trying to conceive.

FXS is the most common genetic cause of mental disability in an unborn child and causes intellectual disability, behavioural and learning challenges, and various physical characteristics. The prevalence of carriers in the Jewish population stands at about one in 150 women.

Dr. Noam Domniz of the IVF unit at Sheba Medical Centre said: “The new information from this study regarding the influence of ethnicity stresses the importance of providing more accurate and personally targeted genetic counseling to each woman, according to her personal level of risk. At Sheba, we aim to use this new approach to better evaluate each carrier’s risk level, empower them to make informed choices, leading to a clearer and safer road to motherhood.”

BRCAinBC’s inaugural event

Jane Remocker and her daughter, Catriona, holding a photo of Geoff Remocker, who passed away in 2016 from pancreatic cancer. (photo from BRCAinBC Committee)

Education is a key goal of the upcoming One in 40: From Awareness to Empowerment event being held at Congregation Beth Israel on Jan. 8.

“BRCA 1 and 2 is the code for variant mutations of two genes known to increase the lifetime risk of several serious cancers, including breast and ovarian cancers and other cancers linked to reproduction in women and prostate cancers in men, as well as pancreatic cancers and melanoma in all genders,” explains the BRCAinBC Committee’s project primer. One in 40 is the probability of carrying the genes among Ashkenazi Jews – compared to a risk of 1/500 to 1/1000 in the general population.

The BRCAinBC Committee, organizer of the One in 40 event, describes itself as “a group of concerned members of the Jewish community in British Columbia, many of whom have been affected personally or in our families by the BRCA 1 or BRCA 2 genes and genetically linked cancers.”

The committee’s work is supported by Beth Israel, which is its home, as well as many other community members, organizations and institutions, including the B.C. Cancer Agency, the Centre for Israel and Jewish Affairs, the Jewish Federation of Greater Vancouver and the Diamond Family Philanthropic Fund.

“There are currently no efforts being made in British Columbia to create awareness or cover general genetic testing for people of Ashkenazi Jewish heritage – in the past, this was due to the prohibitive expense of testing,” notes the primer.

“There have been significant recent gains in the medical community around improving the affordability of testing for genetic mutations,” it continues, “however, awareness of risk is still low amongst members of the Jewish community and, currently, holding a risk profile of being of Ashkenazi Jewish descent is not sufficient to be covered for genetic testing under B.C.’s Medical Services Plan (MSP).”

The impetus for the committee and the One in 40 event was the death of Geoff Remocker of aggressive prostate cancer in 2016. After he died, his wife, Jane Remocker, and the family met with Beth Israel’s Rabbi Jonathan Infeld. She explained to the Jewish Independent in a phone interview that, as members of the congregation, there were donations being made to the synagogue in her husband’s honour, and the rabbi wanted to know where the family wanted to direct the funds. The couple’s youngest daughter, Catriona, who works in the healthcare field, suggested they do something with respect to BRCA genes. Since they weren’t quite sure what they wanted to do on the topic, the donations were held in a discretionary fund until Jane Remocker scheduled a meeting with the rabbi and her daughter two years later, in June 2018.

“By then, she and I had ideas and came up with our three basic goals,” Jane Remocker told the Independent. The three short-term goals of the committee were education and awareness within the Jewish community, and easier access to information about the BRCA genes; advocacy, which involves providing information about and access to screening options, both private and public; and fundraising to cover what has become the One in 40 community-wide education event and the BRCAinBC.ca website, which will be launched in January.

Since Geoff Remocker didn’t meet the criteria for B.C. Cancer Agency’s Hereditary Cancer Program, which offers genetic counseling and testing for “residents who may have inherited an increased risk for specific types of cancer,” he signed up for a B.C. Cancer study of drugs that treat prostate cancer, which included gene testing.

Remocker said he signed up for the study because, “as he said to me, ‘I don’t think the drugs will help me, I think it’s too late. But, if there’s a gene that’s driving this cancer to be aggressive and resistant to treatment needed, that knowledge will help other people.’” It was discovered that he was indeed a BRCA carrier.

Part of the issue, said Remocker about why her husband wasn’t eligible for the Hereditary Cancer Program, was that, while they knew some of her mother-in-law’s medical history, they knew nothing about her father-in-law’s side of the family, who came from Poland and Russia.

“And this is not uncommon,” she said. In addition to this generation not talking about health issues, in general, there wasn’t so much knowledge about health back then.

While a lack of family medical history can be one obstacle in getting genetic testing, she said, another is that many people don’t realize that men can be carriers of the BRCA mutant genes.

“They thought it was only a gene that affected women as breast cancer,” said Remocker. It is important, therefore, and a goal of the committee’s educational program, to make sure that Jewish men – especially if they have roots in Europe – know that they are possible carriers and, therefore, consider getting screening.

photo - Libby Znaimer, national spokesperson for Pancreatic Cancer Canada, will be the keynote speaker at One in 40: From Awareness to Empowerment, which takes place Jan. 8 at Congregation Beth Israel — Libby Znaimer, national spokesperson for Pancreatic Cancer Canada, will be the keynote speaker at One in 40: From Awareness to Empowerment, which takes place Jan. 8 at Congregation Beth Israel. *(photo from BRCAinBC Committee)*

Confirmed panelists for the One in 40 event are Dr. Rona Cheifetz, medical lead of the Hereditary High Risk Clinic, B.C. Cancer Agency; and Dr. Intan Shrader, who, along with Dr. Sophie Sun, is co-medical director of the B.C. Cancer Hereditary Cancer Program. The panel will also feature medical oncologist Dr. Daniel Khalaf of the B.C. Cancer Agency and Jewish community member Tovah Carr, a BRCA carrier. There will be a chance for audience members to ask questions.

Keynote speaker Libby Znaimer of Zoom Media is national spokesperson for Pancreatic Cancer Canada; she is a cancer survivor and a BRCA gene carrier. Her personal fight against breast and pancreatic cancer is the subject of the 60-minute documentary Cancer Saved My Life, which discusses “the BRCA 1 and BRCA 2 gene mutations that predispose people to pancreatic cancer, and the connection between BRCA and breast and ovarian cancer,” as well as the “groundbreaking research going on in Canada and Israel, where there is a BRCA-rich population.”

The BRCAinBC.ca website will be “a one-stop place for people to go to get information about the genes and the mutations that indicate the cancer risk and where they can go for private screening if they don’t meet Hereditary Cancer’s criteria or they don’t want to wait,” said Remocker.

Hereditary Cancer has a long wait list, she said, so the website will have some options for private screening. “We’ve researched and found a number of accredited medical genetic labs that do specific inherited Jewish genes screening and we know that, [for] at least two of them, the results are accept[ed] by the Hereditary Cancer Program.”

Currently, the cost for private testing is about $250 US, said Remocker. This alternative means that, “instead of waiting six to 12 months to get your first interview with the Hereditary Cancer Program, you get a saliva test, you apply. They send the package to you, you send it back and you get your results anywhere from two to six weeks.”

A person can then take those results to their family doctor, she said, as a referral is needed for the HCP.

The website will also feature personal stories of those who have been affected by the BRCA 1 and BRCA 2 genes, as well as links to current research and resources.

Michelle Capobianco, the executive director of Pancreatic Cancer Canada, will be in attendance at One in 40, Catriona Remocker told the Independent. “[T]hey are considering working with us to roll out similar events to Jewish communities across Canada to improve awareness,” she said.

To register for the event, which runs 7-9 p.m., visit bethisraelvan.ca/ event/one-in-forty.

Join in Shabbat of Song

photo - Rabbi Ilan Acoca of Congregation Beth Hamidrash — Rabbi Ilan Acoca of Congregation Beth Hamidrash *(photo from Beth Hamidrash)*

One of the ways to thank God for blessings, says Rabbi Ilan Acoca, is through singing. Shabbat Shira, which takes place Jan. 23, tells of the Israelites breaking into song as a way to thank God for the parting of the sea during the Exodus.

“Traditionally, it’s a special Shabbat,” said Acoca, spiritual leader of Beth Hamidrash, Vancouver’s only Sephardi congregation. “Obviously, there’s a lot of liturgy in our

Judaism, depending on the background that we have, there’s a lot of music. On this particular Shabbat, there is even more music and more liturgy and, therefore, it makes a special Shabbat.”

To mark the occasion, Beth Hamidrash is organizing Shabbaton Shabbat Shira: East Meets West, which will celebrate the different musical approaches among Sephardi and Ashkenazi Jews. Cantor Yaacov Orzech of Schara Tzedeck Synagogue will bring the Ashkenazi flavor. The West Coast Andalusian Ensemble, an ad hoc group of Vancouver and Los Angeles musicians coming together for the first but maybe not the last time, will celebrate the Sephardi traditions.

photo - Cantor Yaacov Orzech of Schara Tzedeck Synagogue — Cantor Yaacov Orzech of Schara Tzedeck Synagogue *(photo from Beth Hamidrash)*

“The idea is that often we look at our differences as Jews and our backgrounds,” Acoca said. “Music brings people together, so the idea behind it is definitely to bring the beauty of both Ashkenazi and Sephardi music, but it’s more than that. We unite the community and show them that, yes, we may have our differences in background and our philosophy and so on and so forth, but we are one people. Therefore, we thought that the best way of doing it, rather than to give speeches about unity, which rabbis often do, we thought the best way was to put speeches aside and concentrate on the music.”

Acoca credits Orzech for coming up with the idea, but it is something that used to happen among congregations in Montreal, where Acoca grew up.

***

Shabbaton Shabbat Shira: East Meets West takes place Jan. 22, 4:35 p.m., services followed by Kabbalat Shabbat then dinner, 6 p.m., and a lecture by Rabbi Acoca on Discovering the Richness of Sephardi Liturgy ($18; $10 for kids 6-12, free for 5 and under): reserve by Jan. 20. Jan. 23, 9 a.m., services with Kol Simcha Singers and sermon on The Power of a Song, musaf led by Cantor Orzech, lunch with Sephardi and Ashkenazi delicacies. Jan. 23, 8 p.m., music celebration with Acoca, Orzech and West Coast Andalusian Ensemble, with Sephardi refreshments – suggested donation $10.

Charoset’s many variations

Ashkenazi-style charoset: apples, walnuts, cinnamon and red wine. (photo by Yoninah via commons.wikimedia.org)

What Passover seder symbol is common to all communities but is not mentioned in the biblical passage that enjoins us to eat the paschal offering, matza and bitter herbs? Charoset.

Charoset is loosely defined as a paste of fruit, spices and wine, symbolic of the mortar used by the Hebrews when they were slaves in Egypt.

The word is of unknown origin but may be from the word heres, meaning clay, because of its color. The custom of eating charoset is thought to have come from the time of the Babylonians, who dipped food in relishes or sauces to add flavor.

Some years ago, I surprised all my seder guests by serving both the traditional Ashkenazi version and a Sephardi version of charoset, which everyone loved and wanted in future years.

The New York Times Passover Cookbook, edited by Linda Amster, says that the Iraqi version of charoset is one of the oldest and most time-consuming recipes, dating back to the Babylonian exile of 579 BCE. Made into a jam from dates, grapes, pomegranate and honey, it was a sweetener in the ancient world and is still used by Iraqi, Burmese, Syrian and Indian Jews.

The Talmud says charoset must be sharp in taste and similar to clay in substance and color. Differing geographies is one of the reasons there are differing charoset recipes.

Ashkenazim tend to use apples, chopped almonds, cinnamon, red wine and perhaps even matza meal; sometimes walnuts or other nuts are used. Sephardi and Mizrahi Jews tend to use fruits that grew in Eretz Israel in biblical times, such as grapes, figs, dates, almonds and pomegranates. Israelis often turn charoset into a dessert by adding bananas, dates, orange juice and/or sugar.

Abraham Chill, author of The Minhagim (The Customs), writes that each ingredient symbolizes something different from the Egypt experience. The mixture as a whole stands for the mortar used by the Jews in making bricks, and the cinnamon resembles the color of the bricks they made. Wine represents the blood of the Jewish infants thrown into the Nile. Almonds are used because the Hebrew word for almond, shaked, is also a word that means to accelerate, as G-d accelerated the end of slavery. Apples are used because it was said that Jewish women during that time gave birth to their babies under apple trees in order to avoid detection by the Egyptians.

In her book The Jewish Holiday Kitchen, Joan Nathan states that charoset is “one of the most popular and discussed ritual foods served at the seder.” She says the fruits and nuts refer to verses in the Song of Songs, which mention an apple tree and the garden of nuts; the red wine recalls the Red Sea.

Because the maror or bitter herb is so strong, some say that the real purpose of charoset is to allay the bitterness. As part of the seder, the charoset and maror are placed between matzot to make a sandwich, which is said to have been invented by the first century CE Rabbi Hillel, hence, its name, the “Hillel sandwich.”

There are as many variations on the ingredients of charoset as there are Jewish communities.

Jews from the island of Rhodes use dates, walnuts, ginger and sweet wine. Jews of Salonika, Greece, add raisins. Other Greek Jews use walnuts, almonds, pine nuts, raisins, cinnamon, cloves and red wine and spread it thickly on matza. Turkish Jews include orange.

A Moroccan friend told me she used some of the seven species from the Bible in her charoset: dates, almonds, nuts, pomegranate seeds, figs, wine and cinnamon. Jewish Daily Forward Food Maven columnist Matthew Goodman once wrote in the Forward that Moroccan Jews sometimes make charoset paste and roll it into balls. He says this is a legacy from Jews of medieval Spain, who made the balls of apples, dried fruit, almonds, cooked chestnuts, sugar and cinnamon (but no wine) and then drizzled the balls with white vinegar before serving.

Jews of Venice use chestnut paste, dates, figs, poppy seeds, walnuts, pine nuts, orange peel, dried apricots, raisins, brandy and honey, while Jews of Bukharia use nuts, almonds, dates, raisins, apples and wine. Egyptian charoset contains dates, nuts, banana, apples, wine, cinnamon and pomegranate seeds.

An Iraqi woman told me that instead of a paste type of charoset, they would buy a special date honey and sprinkle chopped nuts on top. Goodman, again in the Forward, explained that its foundation is a syrup, halek, made by boiling dates, straining the liquid and then reducing it over a low flame until thick. Halek is one of the earliest of all sweeteners and may be the source of the reference in “land flowing with milk and honey.” Chopped walnuts or almonds are then added to the syrup. Jews of Calcutta also follow this custom.

A Dutch woman told me that she makes a chunky mixture with more apples and only a few nuts, plus cinnamon, sugar, raisins and sweet wine. Jews from Surinam in Dutch Guiana use seven fruits and coconut.

Following the injunction to have a sharp taste, Persian Jews use dates, pistachios, almonds, raisins, apples, orange, bananas, pomegranate seeds, sweet wine, cloves, cardamom, cinnamon, vinegar and black pepper. Likewise, Yemenite Jews use dates, raisins, almonds, nuts, figs, dates, sesame seeds, apples, pomegranate seeds, grape juice, ginger, cinnamon, cardamom, cloves and black pepper. Jews from Afghanistan pound charoset in a mortar with a pestle and use walnuts, hazelnuts, almonds, apples, sweet wine, pomegranate seeds, dates and black pepper.

One exception I have found to Ashkenazim following the strictly sweet version was a friend whose father’s family came from Galicia. He recalled that their charoset was made from apples, nuts, wine, cinnamon and horseradish.

Here are but a few recipes.

CLASSIC ASHKENAZI CHAROSET

6 chopped apples
1/3 cup chopped nuts
1/4 cup raisins
1 tsp cinnamon
2 tbsp sugar
1/4 cup red sweet wine

Combine apples, nuts and raisins. Add cinnamon, sugar and wine. Depending on your preference, this can also be made in a food processor.

DATE CHAROSET

1/2 cup seeded, finely chopped dates
1/2 apple, grated
1/2 cup chopped almonds
1/8 cup red wine
1/2 tsp cinnamon
1/4 tsp ginger

Combine dates and apple. Add nuts, wine, cinnamon and ginger.

SEPHARDI CHAROSET

1/2 cup chopped dates
1/2 cup chopped raisins
1 cup chopped walnuts
1/4 cup chopped almonds
1/4 cup red wine
2 tbsp lemon juice
1/8 tsp cinnamon

Combine dates and raisins. Add walnuts, almonds, wine, lemon juice and cinnamon. Form into balls.

SPICY CHAROSET

12 figs
1 1/2 cups pitted dates
2/3 cup raisins
2 seeded oranges
2/3 cup almonds
1/2 cup dry red wine
1/4 tsp cayenne pepper
1 tsp cinnamon

In a food processor, coarsely chop figs, dates, raisins, oranges and almonds. Try to keep the fruit chunky unless you prefer it pureéd. Pour into a bowl. Add wine, cayenne, cinnamon and blend.

Sybil Kaplan is a journalist, foreign correspondent, lecturer, food writer and book reviewer who lives in Jerusalem. She also does the restaurant features for janglo.net and leads weekly shuk walks in English in Jerusalem’s Jewish food market.