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Volume 5, Issue 114 November 26th 2017
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The Shmuz on the Parsha
Rabbi Ben Tzion Shafier
An Accomplice to Evil Parshas Vayishlach “The sons of Yaakov came upon the corpses of the city that had defiled their sister.” Bereishis 34:27 Shechem, the son of Chamor, set his sights on Dina. He carefully laid a trap to entice her out of her tent, and then kidnapped and defiled her. When Yaakov and his sons heard what had been done, “they were extremely distressed . . . [and said] “So shall not be done!’” Shechem became infatuated with Dina, and came to ask for her hand in marriage. “Name your price and I will pay it,” he said to Yaakov. The brothers of Dina answered Shechem, “To marry into our family, a person must have a Bris Milah.” Shechem and Chamor agreed, and they convinced the people of their town to be circumcised as well. On the third day of their Milah, Reuvain and Shimon took up their swords and killed out every male in the city. After they were finished, the posuk says, “the sons of Yaakov came upon the corpses of the city that had defiled their sister.” The Siforno is bothered by the expression “the city that defiled their sister.” After all, it was Shechem alone who committed the act, not the city. The Siforno answers by explaining that in that society, forcibly taking a woman was not considered abhorrent. If it had not been socially acceptable, Shechem never would have done it. Therefore, it is considered as if they were all participants. The problem is that the Siforno doesn’t
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seem to have answered his question. Granted the entire town may have been responsible for creating the social atmosphere that accepted such conduct, but all they did was to give Shechem the opportunity to act as he wished. They didn’t join him in the act. They didn’t aid him. They didn’t tempt him to do it. The most we can blame them for is giving the opportunity to Shechem to do as he chose. If so, how can the posuk say the city defiled Dina?
A cog in the wheel of a killing machine
On April 14, 1944, the deportation of Hungarian Jewry began. Within 56 days, almost 500,000 men, women, and children were transported to Auschwitz for their final solution. Imagine that you were a German train switch operator at a station near Auschwitz. You came of age at a time when Hitler had been long accepted as the Fuehrer. From your youth, you were indoctrinated with the belief that the fatherland was the glory of all true Germans, and that Hitler alone was the savior of the new Germany. It would be hard for you to deny your knowledge of where this human cargo was headed, as the air hung heavy with the smell of burning flesh. But you never killed anyone. In fact, you may not even have completely bought into the racial theory thing. Your job was just to keep those trains rolling. So you aren’t guilty of murder. Are you? At the Nuremberg Trials, the Nazis defended themselves with the mantra, To advertise, call 718-513-9885
“We were only following orders.” Each participant denied his guilt by claiming he was just a cog in the wheel – not a murderer himself, not a decision-maker – just a lackey. Yet, even the secular world didn’t accept this because being a cog in the wheel of a killing machine makes you a part of a machine that kills. As such, you are a killer. The Siforno is teaching us that even if a person is not an active participant in an act, he can be considered responsible for its happening. In a normal society, basic human rights are a given. If the society has failed to keep safeguards in place, then that society has failed in its most basic responsibilities. Every member of that group is therefore held accountable for that failure. In the case of Dina, the townspeople made it possible for Shechem to do what he did. Without their easing the standards, it never would have happened. Once they lowered the accepted behavior, they paved the way for him, so they are held responsible for what he did.
A perspective on Mumbai
This concept is especially relevant in our times when the murder of innocent people has become an accepted manner of protesting for one’s political rights. Inflicting terror on men, women, and children is almost part of the political process – because it advances my cause. And who is to blame? Certainly in a society that fosters such beliefs, every member of the society is guilty. When a mass murderer has succeeded in his wanton killing, and his hometown comes out en masse to celebrate, that town is a
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participant in the murder. If a culture encourages the brutal torture of civilians by teaching it as an expression of religion and a “beautiful thing,” then every member of that group shares responsibility for the outcome. If the National Palestinian Authority TV programming regularly shows messages of hatred that promote murder and self-mutilation, then the TV anchors, the actors, the scriptwriters, the camera men, and all of the support staff are part of the crime. However, the guilt doesn’t end there.
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The first and primary role of government is the protection of its people. That is self-evident – unless the population is Jewish. In that case, self-preservation isn’t a given, it is deemed amoral. While it is unclear who empowered the media to be the judge and jury on issues of morality, judge they do. Their bias is clear in every report of the so-called peace process and “liberation” attempts. Every CNN reporter who through his perverse version of social consciousness excuses away murder as a justified expression of “Arab anger and humiliation” becomes a willing accomplice with acts of terror. By creating a world order that condones the killing of Jews, they become accomplices to the very acts they are reporting. While they haven’t pulled the pin on 20 kilos of explosives, their words have created the social climate that encourages this, and as such, they are guilty. Every media outlet whose bias and prejudices condemn Israel for defending itself makes it more acceptable for global terrorism to go on unchecked, allowing and encouraging more of the same. The events that we are suffering through, and the clear obstruction of truth that enables them, are but one last stage of our long and bitter exile. May HASHEM speedily redeem us.
Rabbi Ben Tzion Shafier was a high school rebbe for 15 years before creating Shmuz.com. The Shmuz, a popular website that dispenses weekly Torah inspiration to 10,000 people across the globe, reflects the down-to-earth, practical voice of Rabbi Shafier. Offering refreshing parasha thoughts, life-changing hashkafa workshops, and captivating marriage seminars (like “10 Really Dumb Mistakes that Very Smart Couples Make”), Rabbi Shafier is direct, daring, and downright funny, providing audiences with essential Torah principles packaged in an enticing, enjoyable way. A father of six and grandfather of four, Rabbi Shafier lives in Monsey, New York.
All of the Shmuzin are available free of charge at www. theShmuz.com or on the Shmuz App for iphone or Android.
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Att: Past issues may have inadvertently Sheimos, Please disgard this Magazine accordingly in geniza Thank You.
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Holocaust Miracle by Rabbi Shimon Apisdorf
As in the Time of the Maccabees, a great miracle happened.
D
ecember 25, 1938 was a day for celebration around the world. For many it was Christmas, for some it was Chanukah – and for the Geier family it was the day they would escape the murderous clutches of the Germans. Shortly after Kristallnacht,the Geier’s had received their passports and visas to leave Germany for the United States. It was a sunny but cold day as their train bound for Holland pulled out of the Berlin station. The Geier’s shared their second-class compartment with two very stern-looking Germans. Arnold Geier, age 12, and his sister, 15, sat quietly with their parents. In a whisper, Arnold overheard his mother reassure his father that Hashem would forgive him for not lighting his menorah that night. Mr. Geier was a cantor and a devout Jew and had packed a small menorah and some candles in his briefcase. “Not long after darkness,” recalls
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Arnold, “the train slowed and puffed its way into a special railway station at the German-Dutch border. We braced ourselves for our final encounter with the German police, Nazis and Gestapo. Just a few more miles and our old lives would be behind us. The train sat in the station and the Geier’s watched as the Border Police and the Gestapo carefully compared lists and prepared to check everyone’s passports and papers. “Finally, small groups of officers boarded the train for their inspection. Papa looked tense and broke out in a sweat. I was afraid. Suddenly, without any warning, all the lights in the station and on the train went out. A number of people lit matches for light and the glow on their faces was an eerie sight. I felt like screaming. In the confusion, Mr. Geier stood up, managed to find his overcoat, and pulled eight small candles out of his coat pocket. He struck a match and lit one To advertise, call 718-513-9885
candle. Using that candle he warmed the bottoms of the other candles and lined up all eight candles on the window sill of our compartment. He quietly recited the Chanukah blessings, and lit the candles. “For the first time in a long time, I saw a smile appear on Papa’s face. Then someone shouted, ‘There’s light over there!’ The Border Police and the Gestapo men soon came to our compartment and used the light of the candles to conduct their checking of the passports and papers. One of the officers commended Papa on his resourcefulness for thinking ahead and packing ‘travel candles.’ “About a half hour passed and then, as suddenly as they had gone off, the lights flickered on again. The officers thanked Papa and left our compartment to finish their work throughout the train. “Remember this moment,” Papa said to me, “like in the time of the Maccabees, a great miracle happened here.”
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Shabbat & Good Health by Dr. Yvette Alt Miller
According to latest research, Shabbat improves mental, physical and emotional health.
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ne day a week, I do everything right. At least that’s the conclusion I’ve drawn from some recent scientific studies. A weekly celebration of Shabbat – with its special meals, traditional foods, and break from the weekly grind – seems ideally positioned to improve mental, physical and emotional health, at least according to some of the latest research. The results of a 16-year study at Columbia University on the effects on children of family meals were clear: researchers “consistently found that the more often children have dinners with their parents, the less likely they are to smoke, drink or use drugs, and that parental engagement fostered around the
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dinner table is one of the most potent tools to help parents raise healthy, drug-free children.” Parents who sit down to meals with their kids are more likely to know their kids’ teachers’ names, be familiar with their children’s friends, and keep up with what’s going on in their kids’ lives. The benefits to eating together might be even greater for spouses. Researchers at the University of Virginia’s National Marriage Project found that setting aside time to have dinner together - even just once a week - strengthens the bonds between husbands and wives, and helps them get to know each other, as well. Shabbat, with its weekly meals and regular reminder to take the time to enjoy each other’s company, is a great place to put these recommendations into effect.
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Here are some suggestions to start incorporating Shabbat family meals in your own weekly schedule. One of the main benefits of dining as a family is the chance it gives us to focus on each other. Try turning off distractions like TV, phones and computers during the meal. Let everyone know that for a certain period of time, while they’re sitting at the table, they have your undivided attention. Special touches like using nice china, serving home-cooked foods, or getting dressed up subtly signal that there is something distinctive about these meals. Fostering a slightly more formal atmosphere can encourage people to linger at the table, talking and enjoying the meal instead of rushing off the moment they’re finished.
Rituals can also help make Shabbat meals seem more familiar. Traditions like making Kiddush over wine or grape
Shabbat, with its weekly meals and regular reminder to take the time to enjoy each other’s company, is a great place to put these recommendations into effect.
replicate this experience ourselves. Here are a few suggestions to try breaking the tether of electronic devices once a week. Go outside. Shabbat is a wonderful day to connect with nature. The origin of Shabbat is that Hashem created the world in six days, and then rested on the seventh. Try using your Shabbat to appreciate the beauty of the world around us: taking a walk outside can help get us out of our usual screen-focused habits. Try focusing on your inner self. Shabbat is traditionally a time to concentrate on our spiritual side. Whether it’s through going to synagogue, praying on your own, reading a Jewish book or article, or another special activity, spend some time this Shabbat thinking about the bigger picture. Enjoy the chance to talk with people face to face. Make a conscious effort
A bold new study also points to some benefits in traditional Shabbat observance, or at least many of the traditional foods enjoyed on it. Spanish researchers found that patients significantly reduced their chances of heart attacks and strokes by following a “Mediterranean” diet rich in beans, olive oil, fruits, vegetables, nuts, fish, and wine: precisely the types of foods that make up many traditional Shabbat dishes. Click here to learn more about the Mediterranean Diet and for some great recipes as well.
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Many of us feel that we’re too connected to our phones, computers, and the like. In fact, a recent Kaiser Family Foundation study found that American children spend basically all their waking hours – outside of school – using an electronic device. A recent study spells out some of the benefits to taking a break from all this electronic stimulation. Harvard Business School Professor Leslie A. Perlow had a team of busy, high-powered consultants take turns turning off their phones for the night, once a week. While she faced huge opposition to the experiment at first, she soon found that the participants soon reported greater happiness, satisfaction with their work-life balance, and feelings of empowerment. Shabbat can try to give us a space to
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juice and blessing Challah can help kids (and adults) feel the meal is about more than just the food. Having regular family traditions on this day can also help family members feel they “own” Shabbat, that it’s theirs to enjoy and feel comfortable with.
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How to Really Talk with Your Kids
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here is one question that all mothers, sooner or later, learn to never let escape their lips: How was school today? It’s not a particularly invasive question or too personal or too demanding. At worst it’s just too vague. It either leads to grunts or a complete non-response. I used to ask it when my kids climbed into the car at the end of a long day of school. But I finally realized that it led nowhere, that it heralded the end of the conversation rather than the beginning. Why does “How was school today?”
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For starters, do not ask them, “How was your day?”
make children so uncomfortable? I think it’s the very open-ended nature of the query. Like when someone asks me, “What’s new?” I never know the appropriate response to such a question. Is it nothing – which unless you live in a cave is just not true. Is it “Oh you know, status quo” – which is just a way of avoiding answering. Or is it a longdrawn out description of the all the new challenges in my life. Somehow I don’t think that’s what they were anticipating. So the question makes us uncomfortable because we don’t know where to begin. We don’t know what the To advertise, call 718-513-9885
by Emuna Braverman
listener wants to hear or how personal we should be. I think we put our children in a similar position. We may have time but they are tired, hungry, and don’t have the energy for a long answer. If anything personal happened, they don’t want to reveal it in front of a friend or sibling. Perhaps they sense that all we really want to hear is “Great” and not another saga of fighting with a teacher or struggles on the playground. Maybe nothing stands out to be shared. They want to forget the day and relax. There are many possibilities. And yet, as parents, we naturally want
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But if we don’t ask the real questions, we miss the real opportunities – to understand our kids’ lives, their academic needs and concerns, We may still instinctively say “How was your day?” but we can catch ourselves and follow up with “Did you end up playing dodge ball like you imagined? How did it go?” “What book did you choose for your book report? Oh, why that one?” You get my drift… And so will they…
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to engage with our kids at the end of a long day. We don’t want their teachers to get the “best” of them! One possible approach is to be more specific. “I know you were concerned about the math test; were the questions easier or harder than you anticipated?” “I remember you mentioning there was a bake sale today. What looked the most delicious?” “I know we bought those new pastels for art class. What are you working on?” The more specific the question, the better. It makes it harder for them to weasel out of answering (!) but more importantly it lets them know that you really care, that you are really listening, you aren’t just making conversation. Even with our children it may sometimes feel like the conversation is pro forma. We’re saying the things they expect to hear, making the comments parents are supposed to make. Our children are sensitive to these nuances. They want a conversation that’s about them, not just words to fill the space until you pull into the driveway. Making real conversation requires real effort and real listening. We are also frequently tired at the end of the day. We may want to just ask the question, get it answered and get it out of the way. We need to free up our energy for the tasks to come – homework, dinner, bedtime… But if we don’t ask the real questions, we miss the real opportunities – to understand our kids’ lives, their academic needs and concerns, their social joys and woes, their emotional ups and downs. This is the real work of parenting, the work that can’t be delegated or pushed off.
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The Teacher on “Ritalin”
By: Ari Poyurs
My Love-Hate Relationship With That Little Pill. Walking into school, knowing you are different. This is probably one of the most demeaning and soul-destroying things that could happen to an 11 year old. I remember the day in grade six; I walked into school feeling extremely inadequate and different because I was now on Ritalin. A pill which labelled me "stupid" or "not able to cope" – either way it was a huge knock at my self-esteem.
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My parents, being the kind, loving people they are, tried to convince me it would help me concentrate and improve my sporting ability, as my dream at this stage was to become a professional footballer, but they knew this was a futile attempt as I felt I had little value to offer. My work and marks did improve slightly, but when the reports came back and I still wasn't "achieving", the teachers To advertise, call 718-513-9885
were convinced that I needed a higher dose and I convinced myself that I did too. On a dose of 56mg of Concerta in high school, I was a zombie, socially awkward and barely eating. I wasn’t concentrating in class; instead I was drawing and staring into space. I was labelled as "lazy" and "not fulfilling my potential". I ended school bottom of my class and I was broken.
Ritalin did not help. It made me an outcast, a weirdo on a pill and a socially awkward teenager. When I went to Yeshiva in Israel for a year I opted to stay on the pill. I went on a lower dose and my naturally out-going personality began to take shape. On holidays I didn’t take it all. I started building up my self-esteem and began to think of myself as more "normal".
Where Taste Meets Elegance
At the age of 23, I am now a Jewish studies teacher. I am the fun, exciting teacher who makes Judaism relevant, who knows about sports, who does fun stuff with his life, who the students adore, but who is still on 18mg Concerta which I now positively view as getting the assistance I need to fully utilize my strengths. One day while I was teaching a grade 5 class and a student started mocking another student for being on Ritalin. I turned to the offender and asked, "Do you know your teacher takes Ritalin?” The class glared at me, faces of disbelief and confusion appeared on every student's face. The boy who was being mocked asked in horror, "Really??” I explained to them that it helps me focus and concentrate better, it doesn't suddenly make me interested in learning everything, but it helps. The next thing that happened will stick with me forever. Some of my beloved students started openly admitting that they were on this pill. Immediately they were no longer outcasts, rather part of a group of normal people. The stigma had been destroyed. This enabled my students to feel okay with themselves and gave them a chance to be vulnerable in the classroom. It also made me more aware of their fears and insecurities. As parents and teachers we often don’t pay enough attention to the fears and anxieties of the children in our lives. We focus instead on wanting them to be "normal" and fitting in. I propose that we stop making children feel bad for being children, use positive encouragement, encourage them to do things that might be difficult and give them genuine support while doing those things. And let’s show them that it’s perfectly okay to get the help you need to thrive, whatever that help may be, even when that help comes in the shape of a little pill.
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I explained to them that it helps me focus and concentrate better, it doesn't suddenly make me interested in learning everything, but it helps.
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Life after Death
What matters most is maximizing our life before death.
by Rabbi Benjamin Blech
R
ecently there’s been a spate of new books presenting what the authors consider an unshakable case for the survival of consciousness beyond death, drawn from quantum mechanics, neuroscience and moral philosophy. But I have to confess that having the inside information Judaism gave me – long before the publication of these new findings that claim to know what happens after our “full life of 120” – is far more satisfying than the most compelling and supposedly scientific validity for belief in an afterlife. True, Jewish tradition never emphasized or even went into great detail about the specifics of the World to Come. It was simply a given, a fact rooted, as biblical commentators explained, in the notion that we are created “in the image of Hashem.” Since Hashem is eternal, there is something within every one of us – the Divine essence that represents our identity and that we refer to as our souls
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– that must of necessity be equally eternal and immortal. Our bodies, as material creations, came from the dust of the earth and have to return to their source; they disintegrate when they are buried. But our souls are the gift of “Himself” that the Almighty breathed into us. They accompany us in our journey through life and do not forsake us with the end of our physical beings. Judaism did not dwell on the obvious. Sure there is life after death; without it life would be rendered a transient flash in the pan, perhaps fun while it lasted but ultimately devoid of meaning. The Torah recorded the past as history; it chose to leave the future as mystery. Its purpose was primarily to be a “tree of life” concerned with teaching us how to improve ourselves and our world while we inhabit it. The details of our postterrestrial existence were in the main left unrecorded. There will be time enough for us to discover the Divine master plan for the World to Come – once we get there. But if we are to lead our lives with To advertise, call 718-513-9885
the proper sense of responsibility and purpose, there are some things that the Sages realized we have to know about. So they did give us a peek into the future after our deaths. At the moment of death, we catch a glimpse of Hashem. The Torah teaches us that Hashem decreed, “No man can see me and live” (Exodus 33:20). The implication is clear: with the end of life we are granted the gift of a minute vision of the Almighty. That is the reason, many commentators suggest, that we are obligated to close the eyes of the deceased. The eyes that have now beheld Hashem Himself must be shut off from any further contact with the profane. And it is this momentary meeting that serves to give meaning to all of our lives. We suddenly grasp that everything we have ever done or said was in the presence of a Higher Power. Everything we accomplished or failed to do was judged by the One Who created us. “Know before whom you are destined to give a final accounting” is the language of the Talmud.
Can there be a greater incentive to do good and not evil than the knowledge that in the end it is Hashem Who will pass judgment on whether we were a success or a failure? In Kabbalah, the mystics add a small piece to the story. It is not only Hashem who judges us. As we bid farewell to the world, we are shown a film that contains scenes of our entire lives. We are witnesses to every moment of our days on Earth as they pass before us with incredible rapidity. And as we watch our own story unfold, there are times when we cringe with embarrassment; others when we smile with glee. Our past moral lapses cause us to shudder in pain; our victories over our evil inclinations provide us with a keen sense of spiritual triumph. It is then that we realize in retrospect that we alone are the greatest judges of our own lives. What happens after death is that we gain the wisdom to evaluate our own life by the standards of Heaven – because we have finally glimpsed an eternal perspective.
We suddenly grasp that everything we have ever done or said was in the presence of a Higher Power.
The Eternal, Here and Now There is a synagogue in Jerusalem with a most unusual architectural feature. Built into one of the walls facing the congregants is a coffin. When I visited and remarked upon this seemingly morbid addition, one of the elders explained to me that this was a tradition their community maintained for many centuries. It had its roots in an effort to remind everyone of the cardinal truth that, being mortal, we are all destined someday to face our Maker. No one is exempt from the final judgment. To place this in the forefront of our consciousness every day, he smilingly said to me, is not morbid but surely a mitzvah. No, we do not need to know the details of the World to Come. But we must constantly be aware of the reality that our days will be scrutinized by a Higher Authority – and that we ourselves will be forced to join in the Divine judgment. There is no clear picture painted for us of Heaven and Hell. While belief in reward and punishment after death is, according to Maimonides, one of the 13 major principles of our faith, we have no way of knowing exactly what is meant by this concept. But we can hazard a guess.
Since our entry into the next world is preceded by the obligation for every one of us to watch the film record of our lives, what greater Hell can there be than for us to have to acknowledge our shameful actions and our unconscionable failings unto all eternity? And what greater Heaven can there be than the ability to look back forever on personal acts of goodness, of charity, and of noble and pious behavior that made us find favor in the eyes of Hashem? That’s why it’s so important for us to affirm that death isn’t the end. And even if we don’t know exactly how our souls will be treated either above or below, we have been assured that the righteous are guaranteed rewards commensurate with their good deeds, and the wicked will rue the evil they perpetrated. What is Hell? Remember when you were in eighth grade and something utterly embarrassing happened? The shame you felt and how you just wanted the ground to open up so you could disappear. That is Hell. It is the deepest realization that our life (or part of it) has been squandered, which creates a deep regret and shame in our soul. To advertise, call 718-513-9885
The good news is that Hashem – in His infinite kindness – established this as a cleansing process, where after one year (or less), all the negativity has been forever washed away.
Closing the Curtain So why think about what happens after death while we’re still here? The answer is simple and at the same time most profound: Whatever actions we take on Earth must be with a sense of their eternal ramification. Perhaps it’s best reflected in the following story. A very wealthy man not known for his piety stood in a long line of those waiting to have their lives assessed by the heavenly court. He listened attentively as those who were being judged before him recounted both their spiritual failings and achievements. A number of them seemed to have the scales weighted against them until they suddenly remembered acts of charity they had performed, which dramatically tipped the scales in their favor. The rich man took it all in and smiled to himself. When it was his turn, he confidently said, “I may have committed many sins during my lifetime, but I realize now what has the power to override them. I am a very wealthy man and I will be happy to write out a very large check to whatever charity you recommend.” To which the court replied, “We are truly sorry, but here we do not accept checks – only receipts.” The true tragedy of death is that it represents the closing curtain on our ability to do anymore mitzvot. We no longer have the free will to do good (or evil). It is only what we bring to that moment that can earn us entry into a state of eternal bliss. It’s what we do here and now that truly matters. The choices we make today create our portion in the Next World. For eternity. Death isn’t a destroyer; it’s a transition. As the chassidic Rabbi Mendel of Kotzk put it, “Death is just a matter of going from one room to another. And if we live our lives in accord with the will of Hashem, we are certain that the place we are going to is ultimately the more beautiful area.” Yes, there is life after death. But the greatest afterlife is achieved by focusing on how we can maximize our life before death.
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שמחת קישור החיתון בבית צאנז קלויזענבורג – טשערקאס בצל קדשו של דוד הגדול האדמו''ר מצאנז קלויזענבורג
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Cooking with Herbs by Elizabeth Kurtz
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ummer isn’t over yet and seasonal ingredients are still front and center at the market. I know Rosh Hashanah is around the corner (don’t worry, more on that in two weeks) but I’m still gardening and enjoying the sunshine. Speaking of gardening, I must share my enthusiasm for fresh herbs. The flavors are so intense, so fragrant and so delicious in food. I love using them. They can be difficult to check for bugs but are well worth the effort. (Please be mindful of the appropriate way to check them for bugs or buy them pre-checked from your market). For the green thumbs out there, the following are herbs that can be grown in your backyard or on your windowsill: basil, tarragon, oregano, chives, mint, rosemary, coriander, dill, fennel, parsley, sage, thyme, cilantro, marjoram and lavender. Admittedly, you don’t need much of a green thumb to be
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successful. All you need is a large pot, plants, water and lots of sunshine. Add rosemary to roasted potatoes or chicken, lavender and mint to iced tea, tarragon to pasta sauce, and basil with anything tomato. Here are a few more ideas for fantastic food with fresh herbs:
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Grilled Steak with Fantastic
Herb Marinade Grilled Steak with Fantastic Herb Marinade Serves “8”
-3 pounds Del Monico steak, flank steak , or other grilling steak - 1/3 cup olive oil - 1/3 cup soy sauce - 1 tablespoon brown sugar - 1 tablespoon tomato paste - 2 tablespoons fresh rosemary - 2 tablespoons fresh thyme - 3 cloves garlic, crushed Marinate for a minimum of 3 hours or up to overnight .
Heat your grill or grill pan over medium-high heat. Let the grill reach an internal temperature of about 450 degrees (use your thermostat on the grill to check the temperature). Turn down the burners to medium. Place the steaks on the grill. Close the grill. Do not disturb for 5 – 6 minutes. Turn steaks over and grill until desired doneness, about 5 – 6 minutes more for rare (or 145 degrees internal temperature), 7 – 10 minutes for medium (150 to 155 degrees), and a few more for well-done meat but seriously, why bother spending money on steak for well-done meat, just make a burger. Just my two cents.
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Salad with Lots of Fresh Herbs Salad with Lots of Fresh HerbsServes 4 – 6 1/4 cup white wine vinegar 2 teaspoons Dijon mustard 1 teaspoon honey 1/2 teaspoon salt, plus more for seasoning 1/2 teaspoon freshly ground black pepper, plus more for seasoning 1/2 cup extra-virgin olive oil 1 bunch flat-leaf parsley, stemmed (about 3 cups) 1 bunch fresh basil, stemmed (about 3 cups) 1 bunch fresh chives, chopped 1 bunch fresh tarragon, stemmed (about 1/2 cup)
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1 cup arugula leaves 1 fennel bulb, halved, cored, and thinly sliced Edible flowers, for garnish In a blender or food processor, combine the vinegar, mustard, honey, salt, and pepper until well mixed. With the machine running, gradually add the olive oil until the dressing is smooth and creamy. Set aside. In a large bowl combine the herbs, arugula, and fennel. Season with salt and freshly ground black pepper. Toss the salad with enough dressing to coat. Sprinkle with edible flowers and serve.
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Basil Pesto and Olive Smashed Potatoes Basil Pesto and Olive Smashed PotatoesServes 4 2 garlic cloves, minced 1/4 cup chopped fresh basil leaves 1 cup kalamata olives, pitted and patted dry 1/4 cup extra-virgin olive oil 1/4 cup freshly grated parmesan cheese, optional (make without them to be pareve) 12 small red or Yukon Gold potatoes (2 to 3 in. diameter), well-scrubbed 2 tablespoons minced flat-leaf parsley Make pesto: Purée garlic and basil in a food processor. Add olives and oil and pulse to a smooth, thick paste. Turn into a bowl and stir in cheese. Put potatoes in a large pot on the stove with generously salted water to cover. Bring almost to a boil and cook until easily pierced with a knife, 15 to 20 minutes. Drain. When cool enough to handle, press each between your hands until about 3/4 in. thick but still in one piece. Spread each potato with 1 heaping tablespoon pesto and press to compact it. Heat a cast-iron skillet, then add potatoes. Pan-roast until crisp underneath, 5 minutes. Turn pesto side down and let roast and crisp up. Put on a platter, pesto side up, and sprinkle with parsley.
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Mint and Basil Roasted Rack of Lamb Mint and Basil Roasted Rack of LambServes 8 1 1/2 cups lightly packed fresh mint leaves 3/4 cup lightly packed fresh basil leaves 1/2 cup walnuts, toasted 2 tablespoons fresh lemon juice 2 garlic cloves 3/4 teaspoon salt, plus more for seasoning 1/2 teaspoon freshly ground black pepper, plus more for seasoning 1/3 cup plus 2 tablespoons extra-virgin olive oil 3 (1 1/2-pounds each) racks of lamb, trimmed and frenched Blend the mint, basil, nuts, lemon juice, garlic, 3/4 teaspoon of salt, and 1/2 teaspoon of pepper in a food processor until the herbs are finely chopped. With the machine running, gradually blend in 1/3 cup of oil until the mixture is smooth and creamy. Preheat the oven to 400 degrees F. Generously sprinkle the lamb racks with salt and pepper. Heat the remaining 2 tablespoons oil in a grill pan or heavy large skillet over high heat. Place 1 lamb rack in the skillet and cook just until brown, about 3 minutes per side. Transfer the lamb rack meat side up on a heavy large baking sheet. Repeat with the remaining 2 lamb racks. Roast the lamb in the oven until cooked to desired doneness, about 20 minutes for medium-rare. Transfer the lamb racks to a work surface. Set aside for 10 minutes. Cut the lamb between the bones into single chops. Spread the pesto over 1 cut side of each chop. Arrange the chops, pesto side up, on plates or a platter, and serve. Do-Ahead Tip: The pesto and lamb racks may be prepared up to this point 1 day ahead. Cover the pesto and lamb separately and refrigerate. Allow extra time for the chilled lamb to roast. Alternately, the racks of lamb can be sliced then broiled before serving. To broil the lamb: Use 18 to 24 meaty single lamb rib chops (about 2 1/2 ounces each, from 3 racks of lamb). Preheat the broiler. Arrange the lamb chops in a single layer over 2 heavy baking sheets. Lightly brush the lamb chops with oil and sprinkle with salt and pepper. Watching closely, broil the lamb chops 3 inches from the heat source until cooked to desired doneness, about 3 minutes per side for medium-rare. Spread the pesto over the chops. Arrange the chops pesto side up on plates or a platter, and serve.
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