Surinamese Charoseth (from Dennis Ouderdorp)
Dennis writes, "The basis of Surinamese Charoseth is always ground coconut and sweet red wine. From family to family and from generation to generation, there are variations in the recipe. My family had the tradition of Surinam cherries to simmer before adding this to the charoseth. In the Netherlands, there are no cherries to be found of this taste, so it all disappeared. The Charoseth of my Grandma again differs with mine. But my mother still finds my Charoseth delicious. And that's what Passover is all about. The quantities Charoseth I make are not only for the Passover Seder alone. We were always accustomed to make the Charoseth for the whole week to eat with Matzot."
Ingredients:
• 400 grams of ground coconut
• sweet red wine (half a bottle)
• raisins
• plums (dried)
• apricot (dried)
• cinnamon (powder or cinnamon sticks)
• ginger powder (ginger jelly isn’t easy to find kosher for Passover!)
• dates
If you don't like one of the ingredients, then it can be replaced by one of these (or they can be added, why not!):
• peach
• pineapple
Cinnamon must be present in the recipe. This is not only for the taste, but also to keep the Charoseth from going sour.
Tips:
Ground coconut. Do not do buy a whole coconut, it will take you way too much time to grind the coconut flesh yourself.
Let the hard dried fruit stand 1 night in water in the refrigerator. This is to soften the fruit.
Day of preparation:
Cut all the fruit up finely.
Making the Charoseth shouldn't take more then 10 to 15 minutes (excluding the cutting and the preparations): Add the ground coconut in a saucepan. Add the wine and simmer on a low heat. Keep stirring so the coconut does not get stuck to the saucepan. Add slowly more and more coconut and wine. The balance must remain. Once you feel that the coconut and the wine are well balanced (not too dry nor too wet), add the other fruits. Keep stirring. Don’t bring it to boil, but maintain a nice balance (not too dry nor too wet). Remove from the heat. Put the Charoseth into a large bowl. Mix the cinnamon powder well through the Charoseth or place the cinnamon sticks in the Charoseth. This is not just for the taste, but also to keep it from going sour. Let the Charoseth cool off in the refrigerator.
Do not serve it too cold! If one takes the Charoseth out at the beginning of the Seder, it will be delicious once you get to the Seder-meal.
************************************************************************************
Gremshelish (Dutch Matza Fritters) from Recipes from the Jewish Kitchens of Curacao
6 matzas
Water
4 eggs, separated
Grated lemon rind
1/2 teaspoon cinnamon
1 cup plus 1 T. sugar
4 T. oil
pinch of salt
1-2/3 cups raisins
1 cup ground almonds
oil for frying
cinnamon/sugar mixture
Soak the matzas in water until soft. Drain and crush to a fine texture
Beat egg yolks with grated rind, cinnamon, sugar, oil and salt.
Add matzas, raisins, and almonds to the yolk mixture and blend well. Beat egg whites until stiff and fold into the yolk mixture.
Fry by tablespoons in hot oil until golden brown. Drain well on paper towels and sprinkle with a cinnamon-sugar mixture.
Like this recipe? Order the book Recipes from the Jewish Kitchens of Curacao for $15.00 from the Snoa at giftshop@snoa.com.
Photo Credits:
Top: Surinam Cherries, photo by Laura Leibman
Middle: Wild Pineapples from Jodensavanne (Suriname), photo by Laura Leibman
Bottom: Fried Matza from http://chewonthatblog.com
Showing posts with label Holidays. Show all posts
Showing posts with label Holidays. Show all posts
0
Passover Recipes from the Caribbean
4
What's wrong about self-pity, anyway?
If I am ever tempted to "feel at home" in the weeks leading up to Passover, all I have to do is think of the Jews in the colonies. At least after I finish my cleaning, I can drive to the local supermarket and buy matzoh and an entire range of packaged kosher l'pesach products. I can even order food from Nosh Away in Seattle (and I often do) and they will send me a complete seder package, often for less than it would cost me to make it myself. Although early American Jews often had servants (or slaves) to help them clean, getting ready for passover would have been much harder for Jews in the American colonies.
First, there was the question of food. Early American families had a difficult time getting the food they needed even when it wasn't passover. Colonies were rarely self sufficient: as one historian notes, " the inability to produce livestock, meat, flour and lumber in the West India islands laid the basis for one of the most serious commercial problems of the mercantilist empires" (Gould 473). Fortunately, many of the Jews in the colonies were merchants or had merchants in their extended families. They shipped all sorts of items: hard woods, sugar, rum, candles, oil, leather, fur, wheat, liquor, tobacco, and yes, food. Some of this food included the basic things needed for survival. Other was food was for show or was used as status symbols. Pineapples, for example, traveled north from Suriname and the tropics, and became a symbol of hospitality prominently featured in Newport architecture.
Pineapples, are lovely, but it is hard to make a seder out of them. Two items were probably more on the minds of colonists: maztoh and meat. Today when I want to get kosher meat in Portland, Oregon, I can either buy it at the local butcher or get it shipped in frozen in bulk through NW Kosher. The latter is cheaper, but I need to plan several weeks ahead and if I order something interesting (e.g. bison), I may not get it the first time I ask. Many of the communities in the Caribbean had beef shipped from New York, Philadelphia, or Newport. One can well imagine that it took much longer for their meat to arrive than mine, and since freezing it wasn't an option, it was almost certainly salted. One colonist described salted beef as "the most important commodity of all," for Jews and non-Jews alike (Mandelblatt 19).
The kosher beef trade was an important part of early American Jewish life. Aaron Lopez and other Jews in Newport exported kosher meat to Jamaica, Barbados, and Suriname. Michael Gratz of Philadelphia sent beef to Barbados and probably Curacao. In 1752, New York's Shearith Israel devised a seal to "attest to the ritual purity of meat exported from the city under their supervision." There is a fine example of an early Kosher Certificate in Eli Faber's A Time for Planting: The First Migration, 1654-1820 (p. 68). Shearith Israel hired a shochet and paid him a yearly stipend. Philadelphia's Mikveh Israel likewise hired a slaughter. Even so, kosher meat was in such short supply that in New York fines were imposed upon anyone who bought meat on erev Shabbat or immediately before holidays with the intent to sell it abroad. (Faber 51, 69-70, 120).
Matzoh was another story. Matzoh production was often a local affair, though it was sometimes imported. In larger communities, matzoh production was supervised and controlled by the Rabbi, Chazzan, or Parnassim. In these communities, matzoh was available for purchase, but was also distributed in large quantities free to the poor. The Touro Foundation still owns an eighteenth-century matzoh board on which the congregation made its matzot (below). Even so, a lot of planning was in order: many of the colonies did not produce wheat, so presumably months before the holiday began, congregations and individuals would need to arrange for wheat to be shipped from other locations. Sometimes people did import already baked matzoh: Aaron Lopez once ordered 250 pounds of maztot from New York, probably for the use of his (large) extended family. Shearith Israel also distributed haroset to its congregants, and (as unlikely as it sounds) Aaron Lopez once exported haroset to Jews in the West Indies (Rader 978-979)
Matzoh Board (Eighteenth Century)
During the colonial period, this board was used at Touro Synagogue (Newport, RI)
to prepare the dough for Matzoh (unleavened bread) used in the Passover season.
Image courtesy of the Library of Congress,
Religion and the Founding of the American Republic Exhibit, "America as a Religious Refuge"
Prayer books were often imported from Amsterdam and London, though starting in 1761 an English siddur was available out of New York. Haggadot were probably imported from Amsterdam, which was well known for its elaborate, illustrated editions. A Venice hagaddah published in 1609 and then 1629 became the prototype for many Sefardi haggadot of the era. Likewise the Ashkenazi haggadah published in 1695 in Amsterdam (later known as the "Amsterdam Haggadah") was widely imitated and reprinted. You can read more about these and other early haggadot at the Library of Congress website. These haggadot and other Jewish publications out of Amsterdam were highly influential and were even imitated on the gravestones produced by the Amsterdam community and exported to the colonies.
If I have time in between cleaning, I will suggest some activities for students. In the meantime, I hope you have a happy and kosher pesach!
Seder Haggadah shel Pesah (Passover Haggadah) (Venice, 1629).
Passover in the Colonies
What's wrong about self-pity, anyway?
...I told myself,
"Pity should begin at home." So the more
pity I felt the more I felt at home
(Elizabeth Bishop, "Crusoe in England").
"Pity should begin at home." So the more
pity I felt the more I felt at home
(Elizabeth Bishop, "Crusoe in England").
If I am ever tempted to "feel at home" in the weeks leading up to Passover, all I have to do is think of the Jews in the colonies. At least after I finish my cleaning, I can drive to the local supermarket and buy matzoh and an entire range of packaged kosher l'pesach products. I can even order food from Nosh Away in Seattle (and I often do) and they will send me a complete seder package, often for less than it would cost me to make it myself. Although early American Jews often had servants (or slaves) to help them clean, getting ready for passover would have been much harder for Jews in the American colonies.
First, there was the question of food. Early American families had a difficult time getting the food they needed even when it wasn't passover. Colonies were rarely self sufficient: as one historian notes, " the inability to produce livestock, meat, flour and lumber in the West India islands laid the basis for one of the most serious commercial problems of the mercantilist empires" (Gould 473). Fortunately, many of the Jews in the colonies were merchants or had merchants in their extended families. They shipped all sorts of items: hard woods, sugar, rum, candles, oil, leather, fur, wheat, liquor, tobacco, and yes, food. Some of this food included the basic things needed for survival. Other was food was for show or was used as status symbols. Pineapples, for example, traveled north from Suriname and the tropics, and became a symbol of hospitality prominently featured in Newport architecture.
The kosher beef trade was an important part of early American Jewish life. Aaron Lopez and other Jews in Newport exported kosher meat to Jamaica, Barbados, and Suriname. Michael Gratz of Philadelphia sent beef to Barbados and probably Curacao. In 1752, New York's Shearith Israel devised a seal to "attest to the ritual purity of meat exported from the city under their supervision." There is a fine example of an early Kosher Certificate in Eli Faber's A Time for Planting: The First Migration, 1654-1820 (p. 68). Shearith Israel hired a shochet and paid him a yearly stipend. Philadelphia's Mikveh Israel likewise hired a slaughter. Even so, kosher meat was in such short supply that in New York fines were imposed upon anyone who bought meat on erev Shabbat or immediately before holidays with the intent to sell it abroad. (Faber 51, 69-70, 120).
Matzoh was another story. Matzoh production was often a local affair, though it was sometimes imported. In larger communities, matzoh production was supervised and controlled by the Rabbi, Chazzan, or Parnassim. In these communities, matzoh was available for purchase, but was also distributed in large quantities free to the poor. The Touro Foundation still owns an eighteenth-century matzoh board on which the congregation made its matzot (below). Even so, a lot of planning was in order: many of the colonies did not produce wheat, so presumably months before the holiday began, congregations and individuals would need to arrange for wheat to be shipped from other locations. Sometimes people did import already baked matzoh: Aaron Lopez once ordered 250 pounds of maztot from New York, probably for the use of his (large) extended family. Shearith Israel also distributed haroset to its congregants, and (as unlikely as it sounds) Aaron Lopez once exported haroset to Jews in the West Indies (Rader 978-979)
Matzoh Board (Eighteenth Century)During the colonial period, this board was used at Touro Synagogue (Newport, RI)
to prepare the dough for Matzoh (unleavened bread) used in the Passover season.
Image courtesy of the Library of Congress,
Religion and the Founding of the American Republic Exhibit, "America as a Religious Refuge"
Prayer books were often imported from Amsterdam and London, though starting in 1761 an English siddur was available out of New York. Haggadot were probably imported from Amsterdam, which was well known for its elaborate, illustrated editions. A Venice hagaddah published in 1609 and then 1629 became the prototype for many Sefardi haggadot of the era. Likewise the Ashkenazi haggadah published in 1695 in Amsterdam (later known as the "Amsterdam Haggadah") was widely imitated and reprinted. You can read more about these and other early haggadot at the Library of Congress website. These haggadot and other Jewish publications out of Amsterdam were highly influential and were even imitated on the gravestones produced by the Amsterdam community and exported to the colonies.
If I have time in between cleaning, I will suggest some activities for students. In the meantime, I hope you have a happy and kosher pesach!
Seder Haggadah shel Pesah (Passover Haggadah) (Venice, 1629).
The illustrations on these printed pages of the Venice Haggadah
depict events in the life of the patriarch Abraham.
The binding of Isaac is illustrated in the woodcut on the bottom left.
Works Cited:depict events in the life of the patriarch Abraham.
The binding of Isaac is illustrated in the woodcut on the bottom left.
Eli Faber, A Time for Planting: The First Migration, 1654-1820. Baltimore: Johns Hopkins UP, 1992.
Clarence P. Gould, ‘Trade Between the Windward Islands and the Continental Colonies of the French Empire, 1683–1763’,Mississippi Valley Historical Review 25: 4, 1939.
Bertie Mandelblatt, "A Transatlantic Commodity: Irish Salt Beef in the French Atlantic World," History Workshop Journal 63: 18-47.
Jacob Marcus Rader, The Colonial American Jew, 1492-1776. Detroit: Wayne State U.P., 1970.
Clarence P. Gould, ‘Trade Between the Windward Islands and the Continental Colonies of the French Empire, 1683–1763’,Mississippi Valley Historical Review 25: 4, 1939.
Bertie Mandelblatt, "A Transatlantic Commodity: Irish Salt Beef in the French Atlantic World," History Workshop Journal 63: 18-47.
Jacob Marcus Rader, The Colonial American Jew, 1492-1776. Detroit: Wayne State U.P., 1970.
Image at Top of Page: Seder Haggadah shel Pesah (Passover Haggadah)
(Amsterdam, 1695). Moses (right and above) and Aaron,
his older brother and the founder of the Jewish priesthood,
are depicted on the title page of the Amsterdam Haggadah.
Photos by author: Pineapple photo taken of wild pineapples at Jodensavanne (Jew's Savannah) in Suriname; Pineapple architectural motif taken at the William Hunter House, Newport RI. The Hunter House was right next door to "The Lantern" (now destroyed), the home of Jacob Rodriguez Rivera, one of Newport's most important Jewish settlers.(Amsterdam, 1695). Moses (right and above) and Aaron,
his older brother and the founder of the Jewish priesthood,
are depicted on the title page of the Amsterdam Haggadah.
0
Book Review: Purim and the Persian Empire
I am one of those freaks who reads Herodotus' History of the Persian Wars every year. Ok, not every year: this year I am on sabbatical, but of the past fifteen years, I have read it a good twelve times. We are about to change the syllabus for our freshman humanities program at the college where I teach, but Herodotus is still on it, so it is safe to bet I will be teaching and reading it for many years to come.
As an orthodox Jew, I have also been reading each year a book that is new to our revised syllabus: the Megillas Esther. Starting next fall in our humanities course, right after we read Herodotus' account of why the small but heroic Greeks were able to take down the mighty Persians, we will turn to the Persian city of Persepolis, the Cyrus Cylinder, and the books of Esther and Ezra. According to Rabbi Yehuda Landy, we'd probably want to look at the ancient city of Susa as well.
Rabbi Landy is the author of the recently released Purim and the Persian Empire. In it, Rabbi 
Landy makes extensive connections between archeological finds in the Middle East and the Megillas Esther. Although archeology is always an interpretative "science," Rabbi Landy takes a now mainstream approach and argues that King Achashverosh was Xerxes (I) and that the story of Purim took place at his palace at Shushan (Susa).
Rabbi Landy's magnificent volume is sure to delight Jewish readers of almost any age and educational background. My favorite page was the plan of the palace on page 26 which connects each room to the line that references it in the Megillah; my children (ages 2 and 4) loved the full-page color photographs of the glazed bricks featuring members of the royal guard. They also loved the photos of the excavated jewelry and golden drinking cups. When we finished looking at the book and talking about the story of Esther, they asked to go through it "again" and kept picking it up and asking about it over the course of the weekend. They found the Persian writing (page 41) particularly funny.
I also loved the book: it opened my eyes onto a whole new view of the book of Esther and that curious king Achashveros. In Herodotus' Histories, Xerxes comes across as a rather crazy despot, famous for having ordered the Hellespont River to be lashed three-hundred times for disobedience. Placing Xerxes in the context of the book of Esther makes for a more nuanced and interesting view luxuries that "corrupted" and softened the Persian Empire. It also made me look forward to listening to the Megillah this year with new ears and eyes.
Subscribe to:
Posts (Atom)
