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"Jews -- Food -- History"
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Jews and their foodways
\"Bringing together contributions from a diverse group of scholars, Volume XXVIII of Studies in Contemporary Jewry presents a multifaceted view of the subtle and intricate relations between Jews and their foodways. The symposium covers Europe, the Middle East, Africa, and North America from the 20th century to the 21st.\"-- Provided by publisher.
Book
Jews, Food, and Spain
A fascinating study that will appeal to both culinarians
and readers interested in the intersecting histories of food,
Sephardic Jewish culture, and the Mediterranean world of Iberia and
northern Africa. In the absence of any Jewish cookbook
from the pre-1492 era, it requires arduous research and a creative
but disciplined imagination to reconstruct Sephardic tastes from
the past and their survival and transmission in communities around
the Mediterranean in the early modern period, followed by the even
more extensive diaspora in the New World. In this intricate and
absorbing study, Hélène Jawhara Piñer presents readers with the
dishes, ingredients, techniques, and aesthetic principles that make
up a sophisticated and attractive cuisine, one that has had a
mostly unremarked influence on modern Spanish and Portuguese
recipes.
eBook
Sephardi
In this extraordinary cookbook, chef and scholar Helene Jawhara-Piner combines rich culinary history and Jewish heritage to serve up over fifty culturally significant recipes. Steeped in the history of the Sephardic Jews (Jews of Spain) and their diaspora, these recipes are expertly collected from such diverse sources as medieval cookbooks, Inquisition trials, medical treatises, poems, and literature. Original sources ranging from the thirteenth century onwards and written in Arabic, Spanish, Portuguese, Occitan, Italian, and Hebrew, are here presented in English translation, bearing witness to the culinary diversity of the Sephardim, who brought their cuisine with them and kept it alive wherever they went. Jawhara-Piner provides enlightening commentary for each recipe, revealing underlying societal issues from anti-Semitism to social order. In addition, the author provides several of her own recipes inspired by her research and academic studies. Each creation and bite of the dishes herein are guaranteed to transport the reader to the most deeply moving and intriguing aspects of Jewish history. Jawhara-Piner reminds us that eating is a way to commemorate the past.
eBook
Iconic Hasidic Food
This essay delves into the historical custom observed by Chabad Hasidim, wherein they partake in buckwheat kasha during the festival of 19 Kislev. This tradition made its initial appearance in Chabad sources during the 1930s and, subsequent to its formalization in Chabad books of customs, has experienced a resurgence in recent years. The story of kasha, however, extends beyond the food consumed during Hasidic celebrations. As a case study, it unveils the shaping of contemporary Hasidic customs and practices, providing an egalitarian, grassroots perspective on the recent history of Hasidism as a lived religion. Utilizing Hasidic sermons, narratives, and personal documents, this essay traces the origins of the “black kasha” custom and endeavors to reintegrate its historical context within the broader framework of Jewish culinary history. It examines the factors contributing to its emergence in Chabad sources during the interwar period (1918–39) and in contemporary times. The argument posits that “black kasha” serves as a prime example of Hasidic religious expression through nostalgic engagement with food. In doing so, this essay highlights this constructed ceremonial and iconic dish as a symbol of the evolving nature of Hasidic communities and their assimilation into broader cultural currents within society. Ultimately, this exploration of Hasidic food practices provides an egalitarian perspective on Hasidism as lived in the twentieth and twenty-first centuries, departing from the prevalent approach of narrating Hasidic history solely through the prism of its elite members and their doctrines.
Journal Article
Food and identity in early rabbinic Judaism
Food often defines societies and even civilizations. Through particular commensality restrictions, groups form distinct identities: those with whom 'we' eat ('us') and those with whom 'we' cannot eat ('them'). This identity is enacted daily, turning the biological need to eat into a culturally significant activity. In this book, Jordan D. Rosenblum explores how food regulations and practices helped to construct the identity of early rabbinic Judaism. Bringing together the scholarship of rabbinics with that of food studies, this volume first examines the historical reality of food production and consumption in Roman-era Palestine. It then explores how early rabbinic food regulations created a distinct Jewish, male, and rabbinic identity. Rosenblum's work demonstrates how rabbinic food practices constructed an edible identity.
eBook
Medicine, Magic, Alchemy, Food, and Ink
The Cairo geniza preserved hundreds of recipes But before you envision piles of variants on mulukbiyya and other medieval Egyptian dishes to impress your guests and solve your dinner dilemmas, consider this: roughly 68 percent of those recipes are likely to be medical prescriptions. Take, for example, a recipe written by that most famous of medieval physicians, Moses Maimonides, who spent the last forty years of his life in Cairo as leader and congregant in the synagogue where the geniza was preserved. In 2014, Amir Ashur discovered a prescription in Maimonides' hand for a dietary regimen, presumably to help someone with a digestive ailment. The recipe: a concoction of sugar, warm water, and the juice of two lemons. The goal: making the patient vomit. Lukewarm lemonade didn't sound so bad to me. But when I asked my resident eleven-year-old what she thought of it, her verdict \"was unequivocal. Translated into printable language: nauseating.
Journal Article
Remembering the Fish and Making a Tsimmes: Jewish Food, Jewish Identity, and Jewish Memory
Claudia Roden, in her Book of Jewidh Food later recommended \"slightly fat beef brisket, flank, or rolled rib\" to accompany her \"tzimmes\" for which she provides three recipes, the aforementioned \"meat, potato, and prune\" variety, favored (as she notes) by Jews of Lithuanian origin, as well two vegetarian recipes, one carrot-based and one pumpkin.73 A recipe for a vegetarian version of the Lithuanian variety of tsimmes appears in Yotam Ottolenghi's recent Jerudalem, yet another contribution to the genre of \"cooking as remembrance of past homelands.\"
Journal Article
Foreigners and their food
Foreigners and Their Food explores how Jews, Christians, and Muslims conceptualize \"us\" and \"them\" through rules about the preparation of food by adherents of other religions and the act of eating with such outsiders. David M. Freidenreich analyzes the significance of food to religious formation, elucidating the ways ancient and medieval scholars use food restrictions to think about the \"other.\" Freidenreich illuminates the subtly different ways Jews, Christians, and Muslims perceive themselves, and he demonstrates how these distinctive self-conceptions shape ideas about religious foreigners and communal boundaries. This work, the first to analyze change over time across the legal literatures of Judaism, Christianity, and Islam, makes pathbreaking contributions to the history of interreligious intolerance and to the comparative study of religion.
eBook
Selkea! Memories of Eating Non-Kosher Food among the Spanish–Moroccan Jewish Diaspora in Israel
Drawing on life-story interviews and ethnography conducted in Israel from 2009 to 2023, this article examines how members of the Spanish-speaking Moroccan–Jewish diaspora in Israel recalled their habits of eating non-kosher food in Morocco. We explore how these memories emerged in response to commonplace discourses that depict Moroccan Jews as a distinctly religious-traditional ethnic group, untouched by European secular influences, and dichotomous to modern secular cultures in Israel. Contrary to this image, members of the community whom we interviewed highlighted a Jewish Moroccan life that was deeply connected to Spanish colonialism and the broader Hispanic and Sephardi worlds. We focus specifically on the concept of selkear, a Haketia (Judeo-Spanish) term meaning to let something go, make an exception, or turn a blind eye. Our analysis of our participants’ memories provides a nuanced understanding of Jewish religiosity in the context of colonialism and of how Mizrahi–Sephardi immigrants in Israel reclaimed their Judaism. Highlighting the practice of eating non-kosher food is thus a strategy used to challenge dominant notions of rigid religious commitment within the Sephardi diaspora and their interpretation in Israel.
Journal Article