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British Hero Cop who Saved a Jew in Jerusalem by Dr. Yvette Alt Miller
Det. Sergeant Richard Burgess fought off three Arabs who were attacking a Jew and nearly lost his own life in the process.
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etective Sergeant Richard Burgess was on the trip of a lifetime: a tour of Israel, a country he’d never yet visited. In an Aish.com exclusive interview, Detective Burgess recounts how he saved a Jewish man’s life, fighting off three Arab attackers, and nearly lost his own life in the process. For over a year, Det. Burgess kept his amazing actions private, telling few people how he risked his life to stop a brutal Jerusalem attack. Now that he’s been nominated for a Police Bravery Award in Britain, news of his exploits is becoming known for the first time, and he’s described what occurred to Aish.com. In February, 2016, Det. Burgess was
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part of a tour group visiting sites around Israel. In Jerusalem, the tour bus stopped at Mount Zion, right outside the Old City, to visit the grave of Oskar Schindler, the German industrialist who saved the lives of over 1,200 Jews during the Holocaust. Revered in Israel as a hero, Oskar Schindler’s tomb is adorned with stones left by visitors to his grave. As Det. Burgess gazed at the site – one of the places he’d most looked forward to visiting in Israel – he didn’t realize that he, too, would be in a position to save a Jewish life. The tour group’s calm was shattered by the piercing cries of two terrified small children standing by the entrance to a passageway nearby. Just as Det. Burgess
looked up and registered their anguish, an old woman ran up to the group and, in broken English, asked for help. What happened next was largely the result of instincts honed in by 25 years as a police officer outside of London. “I just reacted to a set of circumstances,” he says. “My thoughts are as always – protect and serve, without fear or favor.” He was also shocked at seeing “little children in distress” and instinctively ran to help them. In the passageway, he saw an identifiably Jewish man being viciously attacked by three Arab men. Running towards the group, Det. Burgess managed to get one of the Arab attackers in a headlock, and with his other arm
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pushed the Jewish man further down the passageway, yelling “Go! Go!” As the Jewish man fled for his life with his young children, his attackers turned their fury on Det. Burgess. One of the attackers had been punching his Jewish victim with a heavy leather belt wrapped around his hand, the metal belt buckle flailing, and he now started punching Det. Burgess in the face instead. As Det. Burgess was fighting off this second attacker, still holding onto the first, the third attacker came up behind him, clutching a claw hammer which he brought down on Det. Burgess head. Wounded, Det. Burgess started to lose consciousness, still struggling to hold onto one of the attackers, when two other members of his tour group ran into the passageway and came to his aid. Unbeknownst to him, they were fellow
police officers serving in other parts of the London area. Det. Burgess now counts them as good friends. The attackers ran off and Det. Burgess and the other tourists were bundled back on their tour bus to continue their tour of Jerusalem. Though his fellow tour members didn’t realize it, Det. Burgess was injured from the hammer attack. For days he saw double and hoped that his vision would correct itself, which it eventually did. He never “made a fuss” he explained, because he didn’t want to
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life has changed. “I am much more philosophical about life and more content with my many blessings,” he muses. His trip to Israel came at a time when he was considering making some profound changes in his life. A short while before he embarked on his trip, Det. Burgess’ mother passed away. A devout Christian, she supported him in his thoughts about training to become a priest. A few days after her funeral, Det. Burgess was in
worry the other members of his tour. As the tour group left, the bus driver called the police, who eventually arrested the suspects, and got in touch with Det. Burgess through his tour operator to let him know the outcome of his actions. “Reports got back to me,” Det. Burgess explained, that “sadly there are a lot of murders and deaths that occur in horrific ways” in terrorist incidents in Israel. In fact, there were 107 attacks by Arabs on Israeli Jews, resulting in the deaths of three Israelis and injuries to many more during the month that Det. Burgess visited. “The Israeli police assured me that without a doubt he (the man he ran to help) would have been killed...if we hadn’t intervened.” Asked if he considers himself a hero, Det. Burgess is clear: “Absolutely not.” His goal was merely to help. “It’s tragic that someone can be killed simply for being ‘different.’” Having gone to Israel on a religious tour to feel closer to the Bible, Det. Burgess became a living example of one of the most powerful exhortation in the Bible: “You shall not stand by the blood of your brother’s” (Leviticus 18:16). “It wasn’t what the tour brochure promised,” he jokes, but the lessons he learned in that moment of selfless heroism have been lasting. In the nearly year and a half since saving the life of an unknown Jew in Jerusalem, Det. Burgess notes that his
As Det. Burgess gazed at the site – one of the places he’d most looked forward to visiting in Israel – he didn’t realize that he, too, would be in a position to save a Jewish life. Jerusalem, placing a prayer for his mother in the cracks of the Western Wall. Since his trip, Det. Burgess has embarked on a new career, training to become an Anglican Priest. He’s gone over the events in Jerusalem many times in his mind and is convinced that Hashem protected him that day. Since the attack, he’s been more aware that “Every breath I take is a miracle. I thank Hashem for 30 seconds more life each day, each breath that I take.”
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Rabbi Ben Tzion Shafier
The Shmuz on the Parsha
Everyone views things just as I do… Parshas Chayei Sarah “And I asked her and said: “Who is your father?” and she said, “I am the daughter of Bisuel…” and I placed the bracelet on her hands.” — Bereishis 24:47
Eliezer was given a mission Eliezer, the loyal servant of Avrohom, was charged with the mission of finding a wife for Yitzchak. Before sending him out, Avrohom Avinu cautioned him, “Only take a girl from my family and my father’s house.” Eliezer then asked HASHEM for a sign: “The girl who, when I ask her for water, responds, ‘Not only will I give you to drink, but your camels as well,’ is to be the girl that You have chosen for my master.” (Bereishis 24:14) Her response was to be the indication. If it happened exactly as he outlined, then it would mean that this was the woman intended for Yitzchak. No sooner did Eliezer finish this request than Rivka appeared at the well. Eliezer said the words, “Please give me to drink,” and Rivka answered, “I will give your camels as well.” She then moved with such alacrity and enthusiasm that Eliezer was astounded. He was so certain that she was the right one that he immediately gave her the golden bracelets, formally engaging her to Yitzchak. Only later did he ask her name to find out that she was, in fact, from Avrohom’s family. When telling Lavan, Eliezer changes the order When Eliezer met Lavan and Besuel,
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he told over the events exactly as they transpired, but with one change. He said, “First, I asked her name and then I gave her the bracelets.” Rashi, in explaining why Eliezer changed the order, explains that Eliezer was afraid that Lavan would never believe him if he said that he first gave the bracelets and then asked her name. He would assume Eliezer was lying. Therefore, Eliezer reversed the order, “First, I asked her name and then I gave her the bracelets.”
Eliezer wasn’t afraid to say a miracle happened to him This becomes difficult to understand when we recall that just a few moments before this, Eliezer told Lavan of a striking miracle that had occurred to him. When he began telling over the events, he started with the expression, “Today I left, and today I arrived,” recounting a startling phenomenon. Avrohom lived many days’ journey from Charan. Eliezer had said that he set out from Avrohom’s house that very morning and arrived the same day. It was physically impossible for Eliezer, who was traveling with ten camels laden with goods, to have covered that distance in such a short time. Chazal explain that he had a Kifitzas Ha’Derech. The land literally folded under him like an accordion so that his few steps took him over vast distances, something so supernatural that it is hard to imagine.
Apparently, he wasn’t afraid to tell this to Lavan. He didn’t assume that Lavan would call him a liar. Yet he was afraid to mention that he trusted that HASHEM had brought him to the right woman for Yitzchak. The question is — why? If Eliezer felt that Lavan could believe that HASHEM did miracles for him, why couldn’t Lavan believe that Eliezer trusted HASHEM?
Seeing the whole world through my eyes only It would seem the answer is that Lavan lived by the golden rule: Do onto others before they do you in. Lavan was devious, deceitful, and lived a ruthless existence. Because he was untrustworthy, he didn’t trust anyone else, either. Lavan assumed that since he was too smart to trust anyone, then anyone who “had brains in his head” would never be so foolish as to trust. He saw the whole world through his eyes. The idea that someone could trust HASHEM was something he couldn’t accept. Miracles, as unlikely as they may be, he knew could happen. But for someone intelligent to actually trust — that couldn’t be. Lavan was engaging in what is known as projection: projecting his worldview onto others, assuming that the way he was, the way that he approached life, is the same way that all others do. He could never accept that someone would let his guard down and actually trust. Therefore, Eliezer was afraid to mention that he acted
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Att: Past issues may have inadvertently Sheimos, Please disgard this Magazine accordingly in geniza Thank You.
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by Dr. Yvette Alt Miller
y l e k i l n The U d e v a S o Hero wh s w e J f o s d n a s u o Th Even though he lacked the necessary experience, Varian Fry risked his life to save Jews in Vichy France because no one else was going to do it.
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n a place where there are no leaders, strive to be a leader” (Ethics of the Fathers 1:5). In 1940, one mild mannered American became the very embodiment of that ideal. The journalist Varian Fry first witnessed the evils of Nazism in 1935 when he visited Berlin at the age of 28. Fry, who was not Jewish, was shocked at the anti-Semitism he witnessed there and quickly reported his observations to The Associated Press, providing some of the earliest first-person accounts of Nazi violence towards Jews. One night in July 1935, Fry observed rioting across Berlin targeting the city’s Jews who were beaten up and spat on by gangs of attackers. Gangs of young and old, upper and lower classes all took part in the pogroms chanting, “The best Jew is
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a dead Jew,” in what Fry described as “a holiday mood”. Fry noted that the German police were nowhere to be seen and did not seem “to make any effort whatever to save victims from this brutality”. The police’s only actions seemed to be clearing space in front of popular cafes; at times “they attempted to clear areas for motor traffic”. But “that was all” Fry informed readers; the police made no effort to shield Jews. That disturbing experience galvanized Fry to try and help. In 1940, along with other literary figures in Manhattan, he helped found the Emergency Rescue Committee which provided American support for refugees in Vichy France. At the time, refugees from German-occupied Europe had poured into southern France but they were hardly safe there. France’s
pro-German Vichy Regime collaborated with Nazi authorities to turn over refugees and political opponents to German authorities. The Emergency Rescue Committee tried to help refugees find passage out of France to safe areas within Europe or beyond. For Varian Fry, this wasn’t enough. He wrote to Eleanor Roosevelt, a patron of the Committee, urging her to use her influence to find someone to travel to Vichy France. Fry explained to the First Lady that this person would have to be “an adventurous daredevil” willing to risk his life in order to “save the intended victims of Hitler’s chopping block.” Fry stressed that he was not suggesting himself for this risky role. He was entirely unsuitable: his French and German were “halting” and he had “no
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politician: “Thousands find themselves in prisons and concentration camps of Europe without hope of release because they have no government to rescue them... Cannot the U.S. and other nations of the Western Hemisphere take immediate steps” to aide them? His letters appeals went unanswered. One official who did assist him was the U.S. Vice Consul in Marseilles, Hiram Bingham IV, who helped supply the refugees Fry assisted with travel documents. When the few hundred emergency visas he was authorized to issue ran out, Bingham and Fry issued refugees with fraudulent documents. Vice Consul Bingham’s work was eventually discovered and his career in the Foreign Service suffered as a result; he retired early in his forties. Fry’s work earned him the ire of both the U.S. State Department and Vichy French officials and he was expelled experience whatever in detective work.” Surely, he felt, Mrs. Roosevelt or the President himself could find the dashing, multi-lingual, heroic figure necessary to help the desperate refugees sheltering in southern France. When no such hero turned up, Varian Fry, a 33-year-old, glasses-wearing editor with limited language skills and no experience in international espionage, saw no alternative but to volunteer himself for the job. He strapped $3,000 to his leg and set off for France for a few weeks to help arrange passage for refugees out of the country. Fry came with a list of 200 refugees eligible for visas; by the time he arrived in France news of his arrival had spread and hundreds of refugees arrived at his hotel begging him for help. He wound up staying in Vichy France for over a year and eventually aided thousands of émigrés. The line of refugees outside his hotel each day was so long Fry rented an office and put together a list of associates who could help him process visa applications, prioritizing those who faced immediate danger first. Fry later recalled the difficulty of deciding whom to help first: “We had no way of knowing who was really in danger and who wasn’t. We had to guess, and the only safe way to guess was to give each refugee the full benefit of
the doubt. Otherwise we might refuse to help someone who was really in danger and learn later that he had been dragged away to Dachau or Buchenwald because we had turned him away.” In France, Fry was under constant surveillance and was questioned on more than one occasion by Vichy authorities. His life was in danger but a sense of urgency to help others drove him to act. Fry established a legal charity in France called The American Relief Center, using it as a cover and commissioning forged and black market travel documents to help refugees leave. Fry would hold meetings in bathrooms and whisper with the water running in order to evade the listening devices that authorities used in vain to trap him. He employed a former Viennese cartoonist to forge documents and smuggled refugees out of France on warships to North Africa. He devised secret mountain routes to smuggle refugees into France’s neighbors. Fry had almost no help in his work. He appealed to the American Secretary of State Cordell Hull twice, writing to the
from France after being in the country for 13 months. The U.S. Embassy did nothing to intervene. As he prepared to leave for Spain, Fry later recalled, “It was grey and rainy as I boarded the train. I looked out of the windows and innumerable images crowded my mind. I thought of the faces of the...refugees I had sent out of France, and the faces of a thousand more I had had to leave behind.” In the 13 months he remained in France, Fry enabled approximately 2000 refugees to leave. Many of those he helped escape read like a roster of some of the most famous artists and thinkers of the 20th century. Fry helped save the
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When no such hero turned up, Varian Fry, a 33-yearold, glasses-wearing editor with limited language skills and no experience in international espionage, saw no alternative but to volunteer himself for the job. life of the Jewish painter Marc Chagall, the Jewish German writer Lion Feuchtwanger, the anti-Nazi German writer Heinrich Mann and the anti-Nazi French writer Andre Breton. German painter Max Ernst and the Austrian writer Franz Werfel fled France with his aid. Fry helped the German Jewish philosopher Hannah Arendt whose later writings about the Holocaust introduced the term “banality of evil” to describe the businesslike way Nazis and their allies hounded Jews. He provided travel documents to Alma Mahler, the wife of the Gustav Mahler; she fled across the Pyrenees carrying her later husband’s final piece, his haunting Tenth Symphony, saving it from destruction in France. After the War, Varian Fry told very few people about his wartime heroism. When he got married in 1950, his wedding announcement in The New York Times didn’t mention his activities on behalf of Emergency Rescue Committee nor the American Relief Center. He became a high school Latin teacher in Connecticut and died in 1967 The only official recognition that Fry received for his heroism during his life came shortly before his death when the French government awarded him the Croix de Chevalier de la Legion d’Honneur. In 1991, the United States Holocaust Memorial Council posthumously awarded Fry the Eisenhower Liberation Medal. In 1994, Israel’s Yad Vashem Holocaust Remembrance Center honored him as “Righteous Among the Nations”. That ceremony was attended by then-US Secretary of State Warren Christopher who apologized for the State Department’s lack of help in Fry’s heroic mission half a century earlier. On September 9, 2017, Varian Fry was memorialized in a sold-out symposium in the Brooklyn cemetery where he was interred. Belatedly, this quiet hero achieved some measure of fame and gratitude for the thousands of lives he risked his own to save.
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The Five Ways We Mess Up an Apology by Sara Debbie Gutfreund
How to ask for forgiveness the right way. I 3. 2. ’m sorry if I hurt you. Do you forgive me for everything I may have done this year?
The week before Yom Kippur can become full of rushed, half-sincere apologies and obligatory, automatic requests for vague forgiveness. The essential, inner work that we’re supposed to be engaged in before Yom Kippur requires us to examine our actions in the past year and when we find specific instances in which we hurt someone, ask them for forgiveness with an apology that is both meaningful and sincere. Dr. Harriet Lerner explains in her book, Why Won’t You Apologize? Healing Big Betrayals and Everyday Hurts, the five ways we typically mess up an apology and how to avoid them.
1.
Making vague apologies. Saying we’re sorry without specifying what we have done undercuts the
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sincerity of our request for forgiveness. This is why our prayers on Yom Kippur are so specific; we repeatedly confess detailed mistakes in every category of life that we made in the past year. Our apologies to others should also be individual and address a specific hurtful remark or action.
Using an apology to reverse the blame. Apologizing to someone and then bringing up their own faults or mistakes is worse than not apologizing at all. Avoid saying, “I’m sorry but you also ignore me, hurt me, made me late” etc. The time that we are asking someone for forgiveness is not the time to bring up someone else’s crime sheet for the year. Even if we are only 20% to blame, and we think the other person should admit their 80 % of the blame, it’s better to focus only on our own actions. Dr. Harriet Lerner writes, “A heartfelt apology means accepting responsibility
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for our mistakes without a hint of excuse making or evasion, even if the other person can’t do the same.” Avoiding a difficult conversation with a quick apology. When someone is trying to tell us how we hurt him, we often try to end the conversation with an instinctively short apology. But what others want from us in this situation is for us to listen to their pain. Dr. Harriet Lerner writes, “More than anything, the hurt party wants us to listen carefully to their feelings, to validate their reality, to feel genuine regret and remorse, to carry some of the pain we’ve caused and to make reparations as needed. They want us to really ‘get it’ and make sure there will be no repeat performance.”
4.
Being defensive while apologizing. Often we aren’t really listening when we
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apologize for hurting others because we are still listening for a way to excuse what we have done. “Defensiveness is automatic and universal, but it’s also the arch enemy of listening and the arch enemy of apology,” Dr. Harriet Lerner writes. “When we listen defensively, we automatically listen for what we don’t agree with. A real apology demands that we listen differently – that we make an effort to listen for the essence of what the person is trying to tell us, to listen for what we can agree with and apologize for that piece first.”
5.
Seeking first to be understood instead of to understand. We all want someone to recognize and respect the essence of who we are. We want to be asked for forgiveness before we forgive. But true courage requires that we step up to the plate first. “Our desire to be understood is far stronger than our desire to understand the other person,” Dr. Harriet Lerner explains. “The courage to apologize and the wisdom to do it wisely and well is at the heart of friendship, leadership, marriage, parenting and being grounded in maturity, integrity and self-worth.” As Rav Nachman of Breslov once said: “If you believe breaking is possible, then believe fixing is possible.” If we have the power to hurt, we also have the power to heal. Apologizing sincerely, to others and to Hashem, is the first step to healing the brokenness within ourselves and in the world around us.
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Einstein’s Secret to Happiness by Rabbi Benjamin Blech
The fascinating story behind the short note bought for $1.56 million.
L
ast week an anonymous buyer bought a short note written by Albert Einstein for $1.56 million an auction in Jerusalem, an all-time record for the sale of a document in Israel. The story behind his putting pen to paper to record his perspective on achieving true happiness is fascinating. It was in 1922, after Einstein had completed his first paper on his unified field theory, that he learned he had won the 1921 Nobel Prize in physics. Instead of going to Stockholm for the customary award ceremony, Einstein felt an obligation to honor a commitment to lecture in Japan and began a stay at Tokyo’s famous Imperial Hotel. During
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his visit a bellhop came to his room with a delivery of a package and Einstein, feeling embarrassed that he had no Japanese money on him to offer as tip, decided instead to pen a note on a piece of hotel stationery which he asked the bellman to kindly accept in lieu of cash. “Keep this and perhaps someday it may be worth something.” In the interim, Einstein added, it should serve you as good advice for the rest of your life. Einstein chose to offer a one-line sentence on the secret of happiness: “A calm and modest life brings more happiness than the pursuit of success combined with constant restlessness.” Last week’s seller of the Imperial Hotel note is reportedly a grandson of the
Japanese bellboy’s brother who lives in Germany. A spokesman for the auction house, Meni Chadad, told The New York Times that it had expected the notes would garner $5,000 to $8,000. When the sale was announced, he said, the room burst into applause. Of course the value of the note was predicated on its unique authorship. But we would be guilty of a serious lack of respect for the mind of an intellectual giant if we didn’t equally attach profound worth to the sentiment as well as to the source of this supremely important life serving instruction. Nor should we ignore the obvious echo of Einstein’s advice in Jewish thought and Talmudic teaching – ideas which may well have resonated with
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him either on a conscious or subconscious level by way of his heritage. Happiness, it’s been said, is a very serious matter. In Ethics of the Fathers we find Rabban Gamliel’s teaching: “He who increases possessions increases worry” (Avos, 2:7), and Ben Zoma famously said, “Who is the happy person? One who takes pleasure in his lot” (Avos, 4:1). A restless pursuit of success rooted in an immodest lifestyle guarantees the opposite of its goal. Einstein said it in one way; the rabbis expressed it in another. Perhaps the best summary of Jewish thought is to comprehend that success is getting what you want but happiness is wanting what you get.
Where Taste Meets Elegance
We are all far too familiar with the vicious cycle of life. Above all we want to be happy. Our culture keeps telling us that the way to be happy is to have more money. Then we can buy more things that will give us more pleasure. When they don’t, we’re told that we really need more money to buy bigger and better things, so that’s why we have to take on more work and more stress – because then we’ll really be happy. And as we see less and less of our family and accumulate more and more possessions, we end up discovering that it wasn’t only Rabban Gamliel who grasped it but Benjamin Franklin similarly came to the realization that “He who multiplies riches multiplies tears.” In Jewish tradition, there’s a saying that during our lifetimes we have three main friends—and when we die, they leave us in exactly the reverse order in which we treated them. No sooner does our soul leave our body, than all of our wealth flees with it as well. Families are more faithful. They walk with us after our passing to the cemetery, our final resting place. Then, they too leave us to go on with their lives. It is only our name, the good deeds we performed for others, and the influence we may have had upon them, that outlive us and offer us a share of immortality. Strange then, isn’t it, that we spend most of our lives chasing after money, spending far less of our time than we should with our families, and spending so little of our efforts to accomplish those things by which we will be remembered! Maybe making a fortune isn’t all that it’s cracked up to be. Maybe we can even identify with the profound words of the contemporary author Emile Henry Gauvreay: “I was part of that strange race of people aptly described as spending their lives doing things they detest to make money they don’t want, to buy things they don’t need, to impress people they dislike.” Relatively speaking, money and possessions aren’t really as valuable or as important as “a calm and modest life” – a life judged not by possessions accumulated but by a respected legacy earned. That insight, that ability to perceive happiness in proper perspective is an illustration of a theory of relativity shared both by Torah as well as by Albert Einstein – and well worth more than many millions of dollars.
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We are all far too familiar with the vicious cycle of life. Above all we want to be happy. Our culture keeps telling us that the way to be happy is to have more money.
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606 606 606
בשנת ת בשנ ת ת שע“ו שע“ו
In the year 2016
babies תינוקות תינוקות were lost
אבדו אבדו
Can you stand by ?and let this happen
אפרת תשע“ה הצילה ,289 הצילה4 תינוקות 4,289 אפרת אגודת תשע“ה בשנת בשנת 89 children 4,2894,289 תינוקותIn 2015 EFRAT saved אגודת4,2 תינוקות אגודת אפרת תשע“ו הצילה ,683 הצילה3 תינוקות אפרת תשע“ו בשנת בשנת 3,683 EFRAT 3 children In 2016 אגודתsaved ,68
3
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האם תוכל לעמוד מנגד?
בסכום של 4,500ש“ח אגודת אפרת מצילה תינוק שבוי Rambam: “There is no בסכום של 4,500ש“ח אגודת אפרת מצילה תינוק שבוי Mitzva greater than redeeming someone בברכה בברכה תתקבלתתקבל תרומהתרומה כל כל ”from captivity (Rambam, Hilchot Matanot )L’Aniyim 8,10
שבויים תינוקות להצלת שותף שבויים תינוקות להצלת שותף היה היה
“Saving a Jewish life takes priority over writing a Sefer Torah in memory ”of a loved one.
אפרת02-5454500 אפרת 02-5454500 אגודה לעידוד הילודה בעם היהודי yעìרsaving a bab אגודה לעידוד 0 הילודה,20 בעם$1 היהודיnly עìרcosts o מס46 סעיף מוכרות לפי לצרכי מס כל התרומות מוכרות לפי סעיף 46 לצרכי ationsכלll don התרומותa are welcome
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Jewish Pumpkin Recipes Different and delicious! by Dr. Yvette Alt Miller
During the Renaissance, Jewish communities along the Mediterranean were among the first Europeans to integrate pumpkin into their cooking, introduced to this New World food through their connections with Portuguese and other Jewish traders. Pumpkin dishes soon spread throughout the Jewish world, particularly in Sephardi communities. These days when pumpkins are plentiful, try experimenting with some of these traditional recipes. Bitayavon!
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Libyan Spicy Pumpkin Dip Libyan Spicy Pumpkin DipJewish cookbook writer Marlena Spieler came across this spicy dip in a Libyan-Jewish restaurant in Jaffa, just south of Tel Aviv. It’s an intriguing dip that goes well with raw vegetables or slices of crusty bread to dip. 3-4 T (45-60 ml) olive oil 1 onion, finely chopped 5-8 garlic cloves, roughly chopped 1 1/2 lb. (675 g) pumpkin, peeled and diced 1-2 t (5-10 ml) ground cumin 1 t (5 mil) paprika 1/4 - 1/2 t (1.5 - 2.5 ml) ground ginger 1/2 - 1/2 t (1.5 - 2.5 ml) curry powder 3 oz (75 g) chopped canned tomatoes or diced fresh tomatoes and 1 - 2 T (15 - 30 ml) tomato paste 1/2 - 1 red jalapeno or serrano chilli, chopped, or cayenne pepper, to taste Pinch of sugar, if necessary Juice of 1/2 lemon, or to taste Salt 2 T (30 ml) chopped fresh coriander (cilantro) leaves, to garnish
Heat the oil in a frying pan, add the onion and half the garlic and fry until softened. Add the pumpkin, then cover and cook for about 10 minutes, or until half-tender. Add the spices to the pan and cook for 1 - 2 minutes. Stir in the tomatoes, chilli, sugar, and salt and cook over a medium-high heat until the liquid has evaporated. When the pumpkin is tender, mash to a coarse puree. Add the remaining garlic and taste for seasoning, then stir in the lemon juice to taste. Serve at room temperature, sprinkled with the chopped fresh coriander. Serves 6 - 8. (From The Jewish Heritage Cookbook: a fascinating journey through the rich and diverse history of the Jewish cuisine by Marlena Spieler. Lorenz Books, New York, NY: 2002.)
Spiced Pumpkin Pancakes Pumpkin is a key ingredient in many Sephardi Rosh Hashanah recipes. By eating pumpkin, we’re expressing our hope that, just as the pumpkin’s thick skin covers and protects it, we too will be thoroughly protected in the new year. These spiced pumpkin pancakes - a Rosh Hashanah specialty in many families - are so good, they can be enjoyed all year round, too! 2 lbs pumpkin or winter squash, halved, seeded, then halved again 1/2 cup plus 1 T all-purpose flour 2 large eggs 1/2 t ground cinnamon 1/4 t ground ginger 1/4 t ground allspice 1/2 t sugar 1/4 t salt 1/4 t ground white pepper About 1/4 cup vegetable oil (for frying) Yogurt or sour cream (optional, for dairy meals) Brown sugar (for sprinkling) Preheat the oven to 250 degrees F. Line a tray with paper towels to drain the pancakes and have a baking sheet ready for keeping the pancakes warm. Put the pumpkin or squash cut side down in a casserole dish and add about 1/4inch water. Cover and microwave on high for 8-10 minutes or until tender when pierced with a fork. (To poach the pumpkin, cut it into 6 or 8 pieces. Add to a large saucepan with enough boiling salted water to cover it halfway. Return to a boil, cover, and simmer
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over medium-low heat, turning once or twice, 15-20 minutes or until tender. Remove cooked pumpkin to a plate and let cool slightly. Scoop out pulp. Cut pulp into pieces and mash it with a fork. Press pulp gently in a strainer to remove excess liquid. Transfer pulp to a bowl. Mix flour, eggs, cinnamon, ginger, allspice, sugar, salt and white pepper in a medium bowl until it becomes a very thick batter. Add to mashed pumpkin and mix very well. Heat oil in a deep, heavy skillet over medium heat. Fry pumpkin mixture by tablespoonfuls, flattening each after adding, about 2 minutes or until golden brown on each side. Turn carefully with 2 slotted spatulas so oil doesn’t splatter. Transfer to paper towels. Stir batter before frying each new bach. Add more oil to the pan as necessary, and heat it before adding more pancakes. After frying about half the batter, put pancakes on baking sheet and keep war in oven. Pa tops of pancakes with paper towels before serving. Serve hot or warm. Top with yogurt, if using, and sprinkle with brown sugar. Serves 4-6 (From 1,000 Jewish Recipes by Faye Levy. IDG Books Worldwide, Inc., Foster City, CA: 2000.)
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Pumpkin Halwa (Pudding) Pumpkin Halwa (Pudding)The Bene Israel community of India lived for centuries almost completely isolated from other Jewish communities; they were “discovered” in the 1700s by the Cochin Jewish community of India who recognized them as Jewish by certain key practices, and who sent teachers to instruct them in Jewish learning. Most Bene Israel Jews eventually moved to Bombay, and in recent years many have moved to Israel. This Bene Israel recipe is for a rich pumpkin pudding, called “Halwa” like other Indian desserts. 1 lb (500 g) orange pumpkin, peeled and coarsely grated 1 1/4 cups (250 g) sugar Seeds of 3 cardamom pods or 1/2 t ground cardamom 2/3 cup (150 ml) clotted or heavy cream 1/2 cup (75 g) coarsely chopped almonds and pistachios Steam the pumpkin in a pot with a tight-fitting lid and about 1/2 cup (125 ml) of water. It will release a lot of juice. Cook with the lid off for a few minutes to evaporate some of the water. Add the sugar and cardamom seeds and cook until thick and slightly jammy. Let it cool beore folding in the cream and nuts. Serve chilled or at room temperature. Serves 4.
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Tangy Tunisian Mashed Pumpkin This salad from the Tunisian Jewish community is traditionally served as a first course, but it makes a great accompaniment to chicken and meat meals, too. 1/2 t Harissa, Zehug (spicy sauces available in many Middle Eastern grocery stores) or bottled hot sauce, to taste 3 lbs. sugar pumpkin (can also use acorn or butternut squash instead) 1 green onion, white and green parts, chopped 1 large clove garlic, pressed or finely minced 1/2 t paprika 1 t ground caraway seeds 1 T strained fresh lemon juice 1 - 3 T extra-virgin olive oil Salt, to taste 1 T chopped fresh cilantro, plus sprigs for garnish To cook pumpkin on stovetop: cut squash or pumpkin in pieces and cut off peel. Remove seeds. Cut pumpkin meat in approx. 1 1/2 inch cubes. (You should have 5-6 cups.) Combine pumpkin cubes in a medium saucepan with 2 cups water and pinch of salt and bring to a boil. Cover and simmer over low heat, stirring occasionally so that all pieces come in contact with the water,
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about 25 minutes or until very tender when pierced with sharp knife. Drain thoroughly. To cook pumpkin in microwave: cut in half and remove seeds. Put halved pumpkin in glass baking dish cut-side down. Add 1/4 water to dish. Cover and microwave on high about 12 minutes or until tender; check by piercing meat in thickest part with fork. Mash squash pieces with a fork; leave a few small chunks if desired. Transfer to a colander and let drain 1 hour. Put pumpkin in a bowl and add green onion, garlic, hot sauce, paprika, caraway seeds, lemon juice, 1 T olive oil, and salt to taste. Mix well, cover, and chill. Serve pumpkin in a shallow bowl. Sprinkle with chopped cilantro. If you like, drizzle olive oil over top. Garnish with cilantro sprigs. (1,000 Jewish Recipes by Faye Levy. IDG Books Worldwide, Inc., Foster City, CA: 2000.)
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Moroccan Meatball and Pumpkin Stew I was delighted to come across this recipe: this rich MoroccanJewish stew is fancy enough to serve for holidays, yet is simple to make and economical too. 1 1/2 lbs ground beef 1 small onion, grated 1/4 cup finely chopped parsley or cilantro (or a mixture of the two) 1 egg 1/2 cup bread crumbs 1/2 cup tomato sauce 1/2 t salt 1/4 t black pepper 1/2 t turmeric 1/4 t ground ginger 2 t cinnamon to taste 2 T extra virgin olive oil 5 medium onions, thinly sliced 1 quart water 1/2 cup raisins 1 cup soft pitted prunes 1/2 cup slivered almonds, lightly toasted 2 lbs. pumpkin, peeled and cut into 1-inch chunks (about 4 cups) 1/2 cup brown sugar
Preheat oven to 350 degrees F. Place raisins and prunes in a dish and cover with boiling water. Let stand 10 minutes. Combine ground beef, grated onion, parsley, egg, bread crumbs, tomato sauce, salt, pepper, turmeric, and half the cinnamon and ginger in a bowl and mix well. In a large heavy-bottom pot, and saute the sliced onions in olive oil until golden brown. Add the water to the onions and bring to a boil. Shape the meat into walnut-sized balls, and drop into the simmering liquid. Cook the balls until firm, about 10-15 minutes, until firm. Transfer meat, onions, and liquid to a deep casserole dish. Drain the fruits and add them to the casserole along with almonds and pumpkin and stir gently to mix. Sprinkle the brown sugar and remaining cinnamon over the top, and bake, uncovered, in a preheated 350 degree F oven until the pumpkin is tender, about one hour. Serve with couscous. Serves 6-8.
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49
Pumpkin Bourekas For the dough: 1 t yeast 1 cup lukewarm water 3 1/2 cups all-purpose flour 1/4 t salt oil 1 T grated Parmesan cheese plus additional for topping For the filling: 2 lbs. pumpkin, cooked, drained and mashed 1 cup grated Parmesan cheese 2 large eggs, lightly beaten 1 t sugar salt Prepare the filling by combining pumpkin and cheese. Stir in eggs, sugar, and salt, mixing well. Prepare the dough by dissolving the yeast in 1/2 cup lukewarm water. Stir in 3 cups flour, salt and remaining 1/2 cup lukewarm water, then knead thoroughly and allow the dough to rest for 10
50
minutes, covered. Divide the dough into 4 equal parts and knead each part on a lightly floured surface until smooth. Place each part into a pan filled with enough oil to just cover the bottom. Turn the dough over once in the oil and cover with waxed paper. Let dough stand for another 20 minutes. Preheat oven to 400 degrees F. On a lightly oiled work surface, place one part of the dough and stretch it gradually until it is about 15 inches square. Mi the remaining 1/2 cup flour with 1 T cheese. Sprinkle the dough with the cheese mixture and fold both ends towards the middle. Sprinkle the dough again with the cheese mixture and fold the dough in half. Cut into 6 portions and set aside until all sections of the dough have been worked in this manner. Stretch each portion into a 5-inch square and place about 1 T of the pumpkin filling in the center. Fold each point of the square toward the center, overlapping the points. Place on a well greased baking sheet and sprinkle the tops with cheese. Bake until golden brown, 10-20 minutes. (From Sephardi Israeli Cuisine: A Mediterranean Mosaic by Sheilah Kaufman. Hippocrene Books, Inc, New York: 2002.)
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REPRINTED WITH PERMISSION FROM AISH.COM
These small pies - originally popular with Jewish communities in Turkey and the Balkans - today are popular throughout the Jewish world. This pumpkin filling is rich and delicious; try serving it as a first course or a snack.
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