Roasted Vegetable Salad - A Colorful Treat for All

“Hello?  Is anyone there?  It’s me – Joseph.  I can hardly see anything in this hot, dry pit.  My brothers just attacked me out of nowhere and threw me down here.  At first I thought it was a bit of brotherly rough housing gone too far, but now I hear them above talking about selling me to some random dudes and have a feeling this is more serious.  I gotta get out of here!  You see, I just had this dream in which I was riding on top of a float in a big parade honoring … me!  So many people were there, and most were tossing flowers and gifts in my direction.  I’m sure everyone wants to hear about it.  What did I do to deserve being thrown in a pit!?!?”

The wrath of Yosef’s brothers descends him to the depths of a solitary pit.  Seems harsh, but there are great lessons to be learned in peeling through the layers of this tale in order to understand what factors motivate all the players to act in the way they do.  In other words, we ask the common question in the midst of a dispute – who started it?  Let’s again trace back through the time continuum of Parshat Vayeshev (ala Doc Brown’s DeLorean time machine) to discover the source of the sibling rivalry. 

Stop #1: Dreams Lead to Nightmare

It often seems that the cause of this sibling rivalry lays in Yosef’s infamous dreams of self-grandeur, which he eagerly shares with members of his family.  In one dream Yosef and his brothers are binding sheaves in the field when the brother’s sheaves encircle Yosef’s and prostrate themselves to his sheaf.  In a second dream the sun, moon and eleven stars (likely symbolic of his eleven brothers) bow to Yosef.  Yosef openly shares these dreams with his brothers.  Wouldn’t you get fed up with a sibling who tells you that he dreams about you serving him one day?? 

The dreams are certainly a main source of the brother’s frustration, and appear in the text just prior to the brothers digging the infamous pit into which Yosef is tossed.  Now, I’m not a psychologist, but it seems to me that dreams might emerge from one of two places.  I suppose one explanation for dreams could be that they are some sort of divinely inspired message about what’s to come.  In the case of Yosef this would be the p’shat (simple) interpretation.  The dreams indicate that one day Yosef will ascend in status above his brothers.  A second explanation for dreams in that they are a manifestation of forces an individual is managing during real time waking hours.  In this possibility we need to return to our travel back through time along the time continuum to identify the source for Yosef’s rather large ego.

Stop #2: The Ketonet Passim

“And Yisrael loved Yosef more than all his sons, because he was a son of his old age; and he made him a ketonet passim.  And his brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully.” (Bereshit 37:3-4)

Our time travel leads us to a rather significant moment in which Yisrael (aka Ya’akov) cultivates Yosef’s strong ego by passing down a special gift.  What exactly is the ketonet passim?  According to one well known contemporary commentator:

Jacob wanted to show the world he loved his son, 
To make it clear that Joseph was the special one
So Jacob bought his son a coat, 
a multi-colored coat to wear.

… it was red and yellow and green and brown,

And scarlet and black and ochre and peach
And ruby and olive and violet and fawn, 

-Sir Andrew Lloyd Weber

Traditional scholars offer varying opinions.  The word “ketonet” is generally thought to mean a “coat” or “tunic,” but the word “passim” is more widely interpreted.  The Living Torah provides the following summary:

The word passim can be translated as “colorful” (Radak; Septuagint), “embroidered” (Ibn Ezra; Bachya; Nachmanides on Exodus 28:2), “striped” (Ibn Janach; Radak, Sherashim), or “illustrated” (Targum Yonathan). It can also denote a long garment, coming down to the “palms” of the hands (Rashbam; Ibn Ezra; Baaley Tosafoth; Midrash Rabbah), and the feet (Lekach Tov). Alternatively, the word denotes the material out of which the coat was made, which was fine wool (Rashi) or silk (Ibn Janach). Hence, Ketonet passim, may be translated as “a full-sleeved robe,” “a coat of many colors,” “a coat reaching to his feet,” “an ornamented tunic,” “a silk robe,” or “a fine woolen cloak.”

The controversy continues as scholars debate the origins of the coat.  Most trace it back to a garment belonging to Adam, the first man.  Some point to it as another item claimed by Ya’akov when he stole the birthright from Esav. 

The great debate surrounding the ketonet’s manufacturer and design further emphasize its value, and help us understand why it led to such enormous tension when bestowed upon Yosef instead of becoming a family hand-me-down for all to wear at some point.

  

Anyone with siblings can relate in some way to this saga.  We all have our moments when we wonder whether our parents favor one child over the other(s).  Often these moments emerge from a sense of jealousy when our siblings one up us on a report card, receive more desirable gifts then those given to us, or – heaven forbid – are granted a privilege we were denied (twenty years later and I’m still resented by my older sib because my parents allowed me to attend a co-ed sleepover in high school even though she was denied the privilege at the same age … and her sleepover was at the home of her camp director … and there were camp counselors present … but I digress). 

Alas, in the case of Yosef there is no subtlety.  Yisrael makes his favoritism crystal clear by wrapping his beloved Yosef in a ketonet passim, a type of nice garment.  You’d think that if Yisrael truly favored Yosef he would do everything to keep him safe.  Instead, the ketonet passim serves as a bumper sticker that reads “DADDY’S FAVORITE” or, more to the point, “KICK ME!”         

Finger Pointing Yields Lessons for All

Our journey is done, and yet we seem to find fault in all the players.

Brothers: While the dreams are certainly an understandable source of frustration, our tradition eventually makes clear the prohibition against envy and anger.  Many of the brothers are old enough to manage these frustrations in a more constructive manner.  The sources are endless, ranging from the first appearance of the 10 Commandments in Shemot:

“You shall not covet your neighbor's house.” (Shemot 20:13)

To a mishna in Pirkei Avot:

“Who is strong?  The one who conquers their urges.  Who is rich? The one who rejoices in their portion.” (Pirkei Avot 4:1)

To a wonderful allegory one of my teachers shared with me from Ibn Ezra on the tenth commandment:

 “You shall not covet” – Many people question this commandment: how can a person not desire something that is beautiful in his heart, that is, anything that looks beautiful to him?... Imagine a common villager who is normal and intelligent who sees the daughter of the king who is extremely beautiful. He will not covet her in his heart thinking that he will sleep with her, for he will know that it would be impossible. Likewise [this same villager] will not think, like some crazy person, that he wants to have wings so that he can fly up to the heavens – this would be impossible [and therefore he will not desire it].

Likewise, any intelligent person should know that a beautiful woman or money will not be given to him because of his wisdom, but he understands that he has only what God has decided to give him. As Kohelet has said: “[For sometimes a person whose fortune was made with wisdom, knowledge, and skill must hand it on to be] the portion of somebody who did not toil for it” (Ecclesiastes 2:21). And the sages said: “the length of a person’s life, the number of children, and the amount of food/money they have, is not dependent on merit but is dependent on luck (mazal)” (Bavli Moed Katan 28a). And because of this the intelligent person will not desire and covet.” (Ibn Ezra Exodus 20)

Each of us encounters personalities and material possessions that are variations on the majestic ketonent passim and dreams of dominance associated with Yosef.  At mimimum we must conjure the strength to subdue our inclination to allow feelings of jealousy to drive us forward.  Ideally, we even remind ourselves that our current lot in life is already a source of great fortune.

Yosef: Eventually we will learn that Yosef’s dreams were not so far-fetched.  Chapters later he has rebounded from the pit incident, saving Egypt and the surrounding territories from famine and quite literally facing his brothers who bow before him asking for food and forgiveness.  Still, Yosef would have been well served by a nice dose of humility.  He could have accepted the overly generous gift from his father, but shared his good fortune with his brothers.  Additionally, he could have been the world’s first bedtime journalist rather than flaunting his dreams aloud. 

Yosef eventually earns the surname “Ha’Tzadik” or “righteous” for his resistance of Potiphar’s wife, leadership in Egypt, and forgiveness of his brothers.  But Rabbi Sharon Mars points to the fine line that Yosef walks between “Tzadik” and “Tzadik Beinav” (righteous in his eyes or self-righteousness).  Another lesson from Parshat Vayeshev is to be weary of our inclination to be tzadik beinai.

Yisrael/Ya’akov: Once again our beloved biblical hero – one of our three main forefathers – has “ooopsed.”  Again, I’m still not a psychologist, but it seems likely that Yisrael’s favoritism towards Yosef stems from his own father’s favoritism of Esav.  …but when will the cycle stop?  We all hope that parents demonstrate their love towards their kids on a regular basis, but Parshat Vayeshev yields to relevant lessons.  First, while children have different needs and interests, they all have a basic need for equal love and attention.  It may very well be human to feel connected more strongly to one particular child, parents must be disciplined to ensure that kids feel an equal amount of love.  Second, while flashy gifts may find favor in your child’s eyes, they can also build a sense of resentment amongst peers.  Exercise moderation in ketonet passim-esque gift giving!   A more meaningful gift is in time spent together and not in flashy toys.  Sounds cliché, but it is too true.  When I was younger one of my grandmothers would often announce that she had a “treat” for me.  Upon hearing the declaration my mind raced with dreams of new toys, candy, or perhaps cash!  My young heart sank when the “treat” turned out to be an outing to a museum or a tiny children’s theater.  …and yet those memories have long outlasted any trinkets I got (and soon after lost or broke) as a kid.

A Passim Treat for All

The dish inspired by this week’s parsha is a colorful Roasted Vegetable Salad for … everyone to enjoy equally!  This is one of my favorite salads to prepare.  The possible combinations are endless.  Vegetable selection can be based on color, seasonal food, spice combinations, or a number of other themes.  While more time must be allotted towards preparation than a simple raw vegetable salad, the results are scrumptious and the “WOW” factor amongst guests pretty darn high.

I recommend choosing vegetables that span the color palette, and which balance each other in terms of taste and texture.  Additionally, I highly recommend featuring a fruit in the mix – very unexpected and delicious.  Not only does the process of roasting the vegetables bring forth bold flavors, but it also brings out the juice in each item.  As a result, salad dressing is hardly needed (full disclosure: I don’t care for most salad dressings and rarely dress salad to start).

For this variation I selected red and yellow peppers, orange butternut squash, green asparagus, red beets … and Bartlett pears.  The salad was then studded by ruby red pomegranate seeds.  Typically I lean towards a garlic/rosemary flavor profile and roast my vegetables draped in these spices.  This time I wanted to try something new, and also felt that the butternut squash and pears screamed for a less savory match.  Instead, I went with generous heapings of cinnamon, cardamom, and coriander (in addition to salt and pepper).  This gave the vegetables and pears a sweet, almost African twist.  Yum!  The firmer the vegetable, the longer it must roast.  Beets were in the oven for an hour (simply wrapped in tin foil), squash and peppers for 45 minutes, asparagus for 20 minutes and pears for 10 minutes.

In honor of the ketonet passim, the salad was colorful (Radak; Septuagint) and the vegetables arranged in striped lines (Ibn Janach; Radak, Sherashim).

ROASTED VEGETABLE SALAD

Yields: 8-10 servings

Ingredients:

12 oz. butternut squash, seeded and cubed

1 large red onion, sliced into ½-inch thick rings

2 red peppers, seeded and quartered

2 yellow peppers, seeded and quartered

½ cup diced pineapple or nectarine

8 stalks asparagus

1 Tbsp. honey

Chopped garlic

Chopped rosemary

Course sea salt

Freshly ground black pepper

Ground cardamom

Ground coriander

Olive oil spray

½ cup dried blueberries (or cranberries)

Instructions:

1. Preheat oven to 425° F.  Line two baking sheets with aluminum foil.  
2. Roast vegetables as follows, sprinkling with salt/pepper and spraying with olive oil.

• Red onion and peppers - also sprinkle with garlic and rosemary; roast 30 minutes. 
• Pineapple or nectarines - sprinkle with salt, drizzle with honey and roast 15 minutes. 
• Asparagus - also sprinkle with garlic and rosemary; roast ten minutes.

3. Once cooled, dice onion, peppers, fruit and asparagus into large, bite-sized pieces. Arrange items on top of lettuce mix in rows (consider red pepper, butternut squash, fruit, asparagus, red onion, yellow pepper) and sprinkle with dried berries.

*Consider adding sliced chicken breast or cooked salmon to this recipe to make it an entree salad.

Quinoa Pepper Salad - The Importance of Preparation

Think of a time when you needed to face a close friend or relative who was upset with you … and for good reason.  Perhaps you said something unkind to or about them unintentionally, neglected to recognize their accomplishments or offer support to them in a time of need, or offended them in a more intentional manner.  Now, imagine that this person was much stronger than you – physically, emotionally or both.  How do you prepare for this encounter? 

• Prepare your defense to the inevitable argument
• Pray to God that you’ll come out of the approaching encounter in one piece
• Lay on the gifts or words of flattery in hopes of winning back their favor
• All of the above

This very predicament presents itself to Ya’akov in Vayishlach, the third and final chapter of the legend of the stolen birthright.  Years after he fled from the brother he tricked into exchanging a birthright for a bowl of red lentil stew, Ya’akov learns that his estranged, stronger, brother is approaching with an army of soldiers in tow.   According to the text Ya’akov takes three clear steps:

1. Prepares his family and estate for a defensive battle by splitting everyone in two directions
2. Prays to God for safety
3. Sends gifts ahead to his brother

Such a careful hatched and executed plan!  Why all three steps?  Why not just pray to God, as so many do when they have a desperate need?  Or, perhaps he should focus on a battle plan over pause for prayer and gift wrapping?  Ya’akov’s diligence teaches us the importance of careful preparation and thoughtful planning – especially when problem solving.  Indeed, Ya’akov had a whole “To Do List” of steps to take to successfully restore his relationship with Esav which included a heartfelt apology and call to prayer, along with a back-up plan for battle in case Esav was still not ready to forgive and forget.  Fortunately for Ya’akov the tri-layered reaction plan succeeds, and Esav forgives his brother with open arms!

A Tasty Preparation for Quinoa

Quinoa is a protein-packed grain in desperate need of careful preparation in order to be successfully transformed into a delicious dish.  An underappreciated food, quinoa is incredibly healthful.  In addition to a high protein benefits, quinoa is an excellent source of dietary fiber, magnesium and iron.  It also happens to be gluten-free, a great perk in today’s celiac-studded population.  At the same time, quinoa has a rather mild, dare-I-say bland, taste.  To be effectively cooked and well received, quinoa cries out for careful attention.

This recipe uses a Latin-fusion approach to transform this trendy grain into a delicious dish.  Similar to Ya’akov’s preparation, I believe this recipe rests on three key steps:

1. Roasting the peppers brings out a delicious sweet and smoky flavor
2. Incorporating the zest of the limes underscores the tangy citrus zing (the essential oils of citrus fruit is in the zest instead of the pulp)
3. Careful attention to seasoning the dish with salt ensures that all the flavors pop, especially amongst the otherwise bland quinoa

QUINOA & ROASTED PEPPER SALAD

Yields: 8 servings

Ingredients

1 1/4 cups quinoa

3 assorted peppers (red, orange, yellow), quartered

3 cloves garlic, minced

Olive oil spray

Pinch salt & freshly ground pepper

4 teaspoons extra-virgin olive oil

Zest of two limes

2 teaspoon fresh lime juice

2 teaspoon soy sauce

1 teaspoon ground cumin

¼ tsp. salt

1/3 cup chopped fresh basil or cilantro

3 scallions, chopped

Instructions

1. Preheat oven to 425° F.  Place the quartered peppers on a baking sheet sprayed with olive oil.  Season with salt and pepper, sprinkle with minced garlic, and spray with olive oil.  Roast for 25 minutes (until the bottom side starts to blacken). Slice into thin strips once cooled.
2. In the meantime, prepare quinoa according to instructions on the box.  Be sure to wash the quinoa a few times in cold water before boiling.
3. Whisk together oil, lime zest, lime juice, soy sauce, 1/4 tsp. salt, and cumin in a small bowl.  
4. Stir dressing into the quinoa, and add bell peppers, basil/cilantro, scallions, and salt and pepper to taste.

Marty's Challah - The Stolen Birthright!

My father’s challah recipe may very well be his greatest legacy to pass down to his children.  Don’t get me wrong – the man certainly has many great accomplishments and worldly possessions.  He is distinguished by several leadership roles in service to our community, and many can learn from this example.  He owns a nice sized stamp collection (no laughing please) that at minimum is worth the value of the stamps themselves.  He is also the world’s greatest shofar blower (his average Tikiyah G’dolah blast runs about 30 seconds straight and ends with an awesome flare), and his beloved shofar sits on a mantle above the TV (an obvious spot for anything important).  Yet, there is no question that his most valued contribution to the world is the weekly loaf of flavorful, braided egg bread he bakes to mark the Sabbath.  According to tradition, the first child gets dibs on birthrights as precious as this challah recipe, and so it would stand to reason that my older sibling should take command.  YIKES!

 

PARSHAT VAYEITZEI: Stolen Birthright Ends Father-Son Relationship

The hierarchy of inheritance is made painfully clear through the story of Yitzchak and his twin sons.  Esav, the older of the two, is destined to receive the birthright blessing, but in two swift moves Ya’akov tricks his older brother and father and grabs hold of the family legacy.  While he may now be blessed, he also faces the consequence of a severely damaged relationship with the men of his family. Frightened for his life, Parshat Vayeitzei opens as follows:

 

“And Ya’akov left Beer Sheva, and he went to Haran.”

The book of Bereshit is filled with biblical figures who set out on journeys, but the phrasing for the start of Ya’akov’s departure is particularly notable.  When Avraham leaves his home the Torah only uses the root word “hey-lamed-chaf” or “go/went.”  Here, however, it is made clear that first Ya’akov “leaves” Beer Sheva – root “yud-tzadi-aleph” – and then, once away from home, he goes (hey-lamed-chaf) to Haran.  Why the distinction?

Before the rise

After the rise

Sadly, Ya’akov’s journey marks a final departure not just from his homeland, but from his home and family.  Fearful of the wrath of his brother and ex-communicated from his father, Ya’akov will not return.  Instead, his journey is a transition to a full new life where he will start his own family and form a relationship with a new father-like figure in his uncle Lavan.  Rabbi Josh Feigelson notes that this reality is made abundantly clear throughout Parshat Vayeitzei.  When Ya’akov first meets Lavan the text refers to Lavan three times as Ya’akov’s “mother’s brother.”  Lavan is a close, older relative – but a) not his father b) not a blood relative of his father.  Later on during an exchange between uncle and nephew, Ya’akov refers to “The God of my father Avraham, and the fear of Yitzchak” (Bereshit 31:42).  In this statement Ya’akov recognizes his familial relationship with Avraham, but only his abrupt and ending with Yitzchak.  One must ask, was the birthright worth the cost of his relationship with his father?

The World’s Best Challah

Well, history may just repeat itself as I lay claim to my father’s challah recipe before my sister.  The challah is perfect – the braids are strongly pronounced, the color golden, the consistency balanced so that it is not too dry, the taste deliciously homemade (what’s the point of homemade challah that tastes store bought?).  My father blends white and whole wheat flour for a nod to healthful eating, and the flavors vary weekly.  He produces the typical gamut – sesame seed, golden raisin, poppy seed and the occasional chocolate chip.  Yet, he has also developed a range of specialty flavors – rosemary, blueberry, cinnamon cranberry and some even more exotic according to the season.

I first attempted to tackle his recipe this past year, and am finally getting the swing of it.  While my loaves are not quite as golden, well braided or tasty – they are good enough.  More importantly, when I bake my father’s challot I feel a connection to him.  The timing could not be more apropos.  Similar to our biblical figures in Bereshit, I am about to embark on a journey as I relocate from my hometown to a new city/state and job.  The months ahead will be marked by intense transition.  It is an exciting time, but also hard for this creature of habit.  Part of me is put at ease knowing that my Shabbatot will have a familiar taste when I bake my father’s challot.

What is my fate as I pounce on the family challah recipe ahead of my turn? This is big – I risk my entire relationship with my father and the wrath of my sister.  I’m not too concerned.  For all his big talk and pointed jokes, I know that my father’s love is unwavering.  As for my sister - baking is not her favorite pastime (understatement of the year for those in the know), and I feel pretty confident she’d rather me take command of the recipe while she continues on as a taste tester.  As a compromise, however, I’ve arranged for a series of 14 private lessons between my sister and our mother so that she can lay claim to my mom’s legacy – needle pointing! 

MARTY’S CHALLAH

Yields: 1 large challah or 2 medium challot

Ingredients

3 ½ cups bread flour
1 cup whole wheat flour

¾ oz. yeast (3 packets)

2 tsp. salt

¼ to 1/3 cup + 1 tsp. sugar

4 eggs (reserve 1 for end)

½ cup applesauce

½ cup oil

½ Tbsp. vanilla extract

¾ cup warm water

½ cup filling - raisins, dried cranberries, blueberries or anything else (or ¼ cup chopped, fresh rosemary)

Cornmeal and cinnamon for dusting

Instructions

1. Breadmaker: Dump all ingredients into the bread maker (except the filling, 1 tsp. sugar, 1 egg, cornmeal and cinnamon).  When dough cycle ends lightly grease a large bowl and place dough in it, turning dough to get it lightly coated. Cover tightly with plastic wrap and place in refrigerator overnight or a minimum of 4 hours. 
2. By hand: Mix all of the dry ingredients in a large mixing bowl. Beat 3 eggs in a small bowl and mix in applesauce, oil, water and vanilla extract. Fold in the liquid to the dry ingredients and knead dough until smooth and slightly tacky to the fingers. Add small amounts of flour or drops of water if needed.  Lightly grease a large bowl and place dough in it, turning dough to get it lightly coated. Cover tightly with plastic wrap and place in refrigerator overnight or a minimum of 4 hours. 
3. When ready for baking, remove dough from the bowl.  Divide into 3 or 4 equal pieces (if you want two challot then divide in half first and then work with one portion at a time accordingly).  Roll each piece into ropes of equal length.  As you roll, massage the filling ingredients into each rope.  Braid. 
4. Sprinkle corn meal on a baking sheet and top with cinnamon. Place the formed challah in the center and let it rise in a warm place (window sill, car dash board, etc.) for at least an hour or until is rises nicely. 
5. Beat 1 egg yoke with a teaspoon of sugar and 1 or 2 tablespoons of water. Brush on top of braided dough. You can also add sesame seeds if you wish. 
6. Bake at 315° in a preheated oven for 55 minutes or until done.

Zucchini Red Lentil Soup - Fulfill Your Destiny

Rivers belong where they can ramble

Eagles belong where they can fly
I've got to be where my spirit can run free
Got to find my corner of the sky

-Pippin

In the musical tale of Pippin we encounter a character desperate to discover his purpose.  At the start of his story Pippin feels like a square peg in a round hole, pushed to walk in the footsteps of his royal father as a soldier-in-training.  It’s not working, and Pippin feels discomfort in his own skin.  He turns to the audience and vows to discover his true destiny. 

Parshat Toldot broaches this same question of destiny as twin brothers are pulled in opposing directions, trying to negotiate their birth order amongst the competing interests of their parents, personality traits … and a pot of red lentil stew.  To summarize – Rivka births twin sons, Esav and then Ya’akov.  As the older brother, Esav holds the birthright to succeed their father Yitzchak.  However, after a tiring hunt one day Esav exchanges his birthright with Ya’akov for a pot of red lentil stew.  Secretly aided by his mother, Ya’akov seals the deal by tricking his father into blessing him accordingly.

This first question this twisted tale raises is the following: If the almighty God is directing this show, and wanted Ya’akov to receive the birthright, then why not shuffle the kids around in Rivka’s womb so that Ya’akov is born first?  Why the drama of deception?  The sequence of events teaches us to understand an individual’s personality – qualities, strengths, interests, limits - in order to help them reach their potential. 

Who is Esav?  A child who emerged from the womb red and covered with hair, Esav was said to be an adventurous man of action.  From an early age he is distinguished as a hunter and man of the field.  On the day in question he returns from a hunt, ravenous, and is focused exclusively on his appetite.  Commentators are rather harsh on Esav, suggesting that he grew excited in the womb when Rivka passed by tents of idol worship, that his red coloring when born was an early sign of bloodshed, and that his skills as a hunter were merely traits of someone who likes to deceive.  This isn’t entirely fair, as the text also reveals Esav’s tender side.  He uses his skills as a hunter to thoughtfully bring meat to his family.  A more modern interpretation suggests that Esav is the first diagnosed case of ADHD.  He enjoys being active, and can exhibit a lack of impulse control.  Rabbi Michael Rothbaum points to one passage containing a string of successive verbs describing Esav  - he “ate and drank and arose and left” (Bereshit 25:34) after partaking in this infamous pot of red lentils.  One action after the other.  

Who is Ya’akov?  The text simply describes him as “an innocent man, dwelling in tents” (Bereshit 25:27).  Commentators suggest that he grew excited in the womb when Rivka passed by tents of learning, that he was more calm and rational.  Yet, clearly he was also a cunning man.  While Esav may be our first case of ADHD, Ya’akov hatched the first strategic plan when he quickly negotiated some grub for a birthright.

When I read about this exchange, my first inclination is to feel bad for Esav ha’Edom (the red).  Poor guy returns from a hunt and asks his closest living relative for some lunch.  What happened to the spirit of brotherhood and sharing?  Couldn’t Ya’akov have given him a bowl of tasty lentil stew without the expectation of anything in return (Pirkei Avot 5:13)?  Instead, Ya’akov cheated Esav and deprived him of his destiny (ironic, as our commentators say that hunters are known for their acts of deception!).  The tension is only enhanced as the parents each pressure a different son to take the lead.  I envision the family of four in a boxing ring.  Rivka stands behind Ya’akov, who is focused on overcoming Esav.  Yitzchak tries to get Esav to focus on overtaking Ya’akov, but the distracted Esav simply wants to flee the ring and head back into the field for his next hunt.  Had this incident unfolded differently our entire story may have taken a different course under the leadership of Esav (see Back to the Future II where Doc Brown illustrates the time continuum to Marty McFly on the chalkboard). 

 

“Despise no man and deem nothing impossible; for there is no man who does not have his day and there is no thing that does not have its place.” (Pirkei Avot 4:3)

Alas, as a true Jewish educator God had a lesson in mind when he scripted Toldot.  Adults seem to be naturally inclined to push kids to reach heights or to fit a mold they set.  Must Esav be relegated to a birthright simply because he emerged from the womb first and because this is what his father wants?  To the contrary - Ya’akov uses the red lentils to help his “red” brother settle into his skin.  Fed and refueled by the stew, Esav returns to the field where he feels at home and can be in his “right place.”  The proof is a couple of parshiyot later in Vayishlach when the brothers are reunited.  Yitzchak is worried that Esav still harbors ill feelings over the red lentil debacle, and is pleasantly surprised when Esav greets him with warmth.  Score one for the red lentils!  …and speaking of which…

A Great Soup!

A must-cook recipe for Shabbat Toldot is Zucchini Red Lentil Soup.  The recipe is adapted from Susie Fishbein’s Kosher by Design Lightens Up! and is delicious.  Zucchini and onions are sautéed with a sweet and savory mix of chopped garlic and ground sage and thyme.  The flavor combination is wonderful.  Fresh dill, stock, salt and pepper add more depth to the flavor.  The result is a surprisingly sweet blend.  After boiling and a visit from an immersion blender, the red lentils are added to make the soup rich and hearty.  The recipe is so easy and healthful, and the results phenomenal.

To make the significance of this recipe on Shabbat Toldot even more pronounced, I served it to twin siblings who were guests at my recent Shabbat table.  Fortunately the two sibs get along quite well, and I am happy to report that the son gave the soup two strong thumbs up!!!

ZUCCHINI RED LENTIL SOUP

 

Yields: 6 servings

Ingredients

1 tbl. olive oil
1 large sweet onion, cut into 1/4-inch pieces
4 cloves fresh garlic, coarsely chopped
½ tsp. dried sage
¼ tsp. dried thyme
3 medium zucchini, with skin, cut into 1/4-inch pieces
¼ cup fresh dill, stems trimmed, loosely packed
6 cups low-sodium chicken or vegetable stock
1 cup dried red lentils

Instructions

1. Heat the olive oil in a large soup pot over medium-low heat.  Add the onion, garlic, sage and thyme.  Cook until the onion is translucent; do not allow it to brown.
2. Add the zucchini and dill.  Saute for 4-5 minutes, until zucchini is a little shiny.
3. Add the stock.  Simmer for 15-20 minutes, or until the zucchini is soft. 
4. Using an immersion blender, puree the soup until it is creamy.  Add the lentils.  Simmer, stirring occasionally, for 8 minutes. 

SHE'ELAH: Do you think Ya'akov's means justified the end?  Is deception ever an appropriate tactic in the pursuit of something in which you believe?

Lemon Rosemary Roast Chicken - Uniting Jews thru Shabbat

"More than Jews have kept Shabbat, Shabbat has kept the Jews." - Ahad Ha'am

Shabbat is the weekly day identified for gratitude, delight and rest.  Observance of Shabbat is so core to Jewish belief that it is the only ritual practice identified by God in the 10 Commandments.  Our most common understanding of Shabbat is that it is a day to cease our own work and creation and offer thanks for all we have been provided.  This simple idea can be transformative for those who immerse themselves in regular appreciation.  As Ben Zoma teaches, "Who is rich?  The one happy with what they have" (Pirkei Avot 4:1).  Shabbat sets the stage for us to realize our wealth.

Still, Torah scholars dig deeper in uncovering the layers of meaning behind Shabbat's placement in the 10 Commandments.  The 10 Commandments actually appear twice in the Torah, and Rabbi Elliot Dorff draws one understanding of Shabbat from this dual occurrence.  When the mitzvah of Shabbat first appears in Shemot (Exodus) it is linked with God's act miracle of creation.  The text states:

For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day, and made it holy. (Shemot 20:11).

The words of the Torah, the wisdom of Ben Zoma and the interpretation of Dorff lead us to apply the brakes to life as we cease pursuing wealth, work and "stuff" to acknowledge our great wealth based on the resources provided to us by God.

Rabbi Dorff explains that the second iteration of the 10 Commandments grounds the importance of Shabbat in our exodus from Egypt and emergence as a Jewish nation.  In D'varim (Deuteronomy) we read:

And remember that you were a servant in the land of Egypt, and that the Lord your God brought you out from there with a mighty hand and with a stretched out arm; therefore the Lord your God commanded you to keep the sabbath day. (D'varim 5:15
When God facilitated our exodus from slavery he also started our story as a Jewish community; a community that provides its individuals with support in times of joy and in times of struggle.

Shabbat observance is unraveled in a plethora of ritual practices related ranging from themes to prayer and learning, to the practicalities of use of electricity and food preparation.  Some find these practices enhance their celebration of Shabbat, while others find them off putting.  Regardless of your adoption of these practices, we cannot stray from the central themes of gratitude and peoplehood.  Zionist luminary, Ahad Ha'am, explained the magic of Shabbat perfectly!  Shabbat provides us with a time to express gratitude, but, more importantly, to come together as a community and enjoy each other.

...and this is why Lemon Rosemary Roast Chicken prepared for Shabbat can unite us!


Why This Recipe?

Nothing brings people together like comfort food, and roast chicken certainly falls into that category.  In general, I'm a big fan of this preparation.  When done properly you get a beautiful, golden, juicy bird.  Too often, though, I feel the flavor of plain roast chicken is decent at best.  The combination of tangy, sweet lemon with the earthy rosemary is classic, and a provides a perfect bath for this comfort dish.

The first step is to construct a powerful marinade.  The mix of fresh lemon juice and zest, along with a little bit of olive oil is balanced against flavorful rosemary and a punch from the freshly ground pepper.  A pinch of salt brings out the flavors.  Take two whole chicken drop them in a plastic, ziplock bag (best way to marinade!!!) and soak them in their lemon, rosemary bath.  Stick the bag in the refrigerator overnight to let the marinade work its magic.

The second key to this recipe is in the items used to stuff the chicken.  It is only fitting in this recipe to start with sprigs of fresh rosemary and quartered lemons.  I then add a half bulb of garlic and one or two quarters of brown onion to each cavity to add depth to the flavor. 

LEMON ROSEMARY ROAST CHICKEN

Serves: 8

Ingredients

2 small to medium chickens*

Marinade:

2/3 c. freshly squeezed lemon juice

3 tbsp. olive oil

1/3 c. ground black pepper

½ c. fresh, chopped rosemary (1/4 c. dried)

¼ tsp.salt

Filling:

1 lemon, quartered

6 sprigs fresh rosemary

½ brown onion, quartered

1 bulb garlic, halved horizontally

¼ tsp. salt

Instructions

1. Combine the marinade and pour over chicken. Marinate at least 3 hours or overnight in a zip lock bag in the refrigerator.
2. Preheat oven to 425° F.
3. Place the lemon pieces, rosemary sprigs, onion and garlic in the cavity of the chicken if a whole bird is used.
4. Roast whole chicken for 15 minutes per pound. Do not open oven or baste during cooking. 
5. Remove from oven and ensure bird is cooked (juices run clear when cut). Cover with aluminum foil for 15 minutes and let rest. Carve and serve.

*Alternatively, you can use chicken pieces, remove the skin and bake at 350 for 1 ½ hours.

Curried Pea Soup - A Satiating Dish for Guests

During the late 90's I had the good fortune to spend a year abroad in Israel.  While in the Holy Land I got to experiment with various Jewish rituals, primarily rooted in Shabbat observance.  Shabbat was always an honored time in my week while growing up in the States, but my observance there was fairly stable from birth through most of college.  In Israel I was exposed to a range of practices, especially in Friday night davening (services).  From the small shuls of Jerusalem the liturgy came to life through vibrant singing, concentrated intention and an unparalleled sense of togetherness.  My roommate and I took a particular liking to davening at a shul called Yakar where the sounds of Shabbat filled the neighborhood of Old Katamon with a truly holy spirit.

On one particular Shabbat my roommate and I asked the synagogue to set us up with a host couple for dinner.  They gave us the couple's name and address, and after services we walked to their building but couldn't figure out which unit was theirs.  The number we were given was unoccupied, and we spent a good 5-10 minutes walking up and down the building's stairwell searching for our meal (err, I mean the couple...).  A family on the ground floor took notice of us, and explained that the couple in question had recently moved.  OY!  The anticipation of a delicious home cooked meal was lingering in our stomachs, and this was hardly the news we wanted to hear at 7:30pm on a Friday night.  Not to worry, the family who discovered us immediately insisted that we join their table.  "It's just another two guests, and it is Shabbat!" exclaimed the matriarch as she pulled up two chairs.  We tried to politely bow out, not wanting to impose - but they insisted we join them. So, we settled in for a delicious meal, lively conversation and joyous singing.

Where else in the world does this happen?  Can you remember the last time you noticed a couple of guys walking by aimlessly and insisted they join you for dinner?  ...and, yet, the red carpet on which we walked is one so common in Israel, first rolled out by Avraham in Parshat Vayeira.  In this story, Avraham sees three strangers approach his tent and insists they join him and Sarah for some R & R and a nice meal.  The generosity is incredibly selfless, and certainly teaches us the importance of good hachnasat orchim. (Read more about my musings on this parshah here.)

Curry Pea Soup

Shabbat has now become my prime time to practice hachnasat orchim, and I am always on the look out for good Shabbos recipes.  Soup is a staple on my menu, and has become my favorite dish to prepare.  Soups can be underrated, which is a shame.  They are pretty easy to prepare, can be incredibly healthful, come in such wide variety ... and keep well in the fridge.  Not only does a 2- or 3-day old pot not taste like leftovers, I think soup tastes better after it has sat for a couple of days.  This makes it a great dish to prepare for those whole like to get a head start on Shabbat cooking in the middle of the week.

A year ago I was given a recipe for a unique sounding pea soup with curry.  Most pea soups I've had come from the split pea - a dried out remnant of the original.  This recipe calls for fresh or frozen peas, and the curry adds an incredible depth to the flavor, producing an aroma that smells distinctly of delicious Indian cooking.

The recipe was quite good in its original form, but after some experimentation I made two modifications.  First, I added spinach to the recipe for additional nutritional content.  Cooked spinach has many great health benefits.  It is low in saturated fat, and very low in cholesterol. It is also a good source of niacin, and a very good source of dietary fiber, protein, vitamins A, C, E & K, iron and more.  It certainly adds to the green coloring, and when blended in to the soup it hardly alters the flavor.  Second, I decided to add chicken to the recipe.  This is completely optional, but I usually keep soup on hand to eat throughout the week and want it to be substantial as a main course.  In this case, the chicken adds great protein to an already healthful dish.

Another perk of the soup - it's made using an immersion blender, my favorite kitchen appliance!  An immersion blender is like a magic wand - just stick it into your soup pot, press the button to turn it on and within two minutes your entire concoction has been blended into a smooth, creamy puree.  The results are great.  When you first saute the vegetables your home will fill with a savory aroma, which then takes on distinctly Indian flair when you pop the curry into the pot.  Adjust the seasonings to your liking so that it is as hot or mild as you'd like.  ...and try to serve it to your next guests.

CURRY PEA SOUP

Yields: 6 servings

Ingredients

1 Tbsp. olive oil

2-3 boneless chicken breasts 

1 large onion, chopped

2 bunches fresh spinach, chopped

1 tsp. salt

1/2 tsp. freshly ground pepper
5-6 tsp. curry powder (amount depends on heat desired)
4 cups (or more) low-sodium vegetable or chicken stock

2 10-ounce packages frozen petite green peas or 3 pound fresh peas, shelled (about 4 1/2 cups)

Steps

1. Heat olive oil in soup pot over medium-high heat.  Add the onions and saute until tender, about 10 minutes. Add the chicken breasts and sprinkle with a pinch of salt and pepper.  Rotate the breasts after 2 minutes. 
2. Add the chopped spinach and sauté until it has wilted down.  Add curry and stir 30 seconds.
3. Add 4 cups broth and peas and bring to boil. Reduce heat; simmer until peas are very tender, about 15 minutes. Season with salt and pepper. 
4. Remove the chicken breasts with a slotted spoon, and let them cool.  Use an immersion blender or blender to puree the soup. Thin with more broth if desired. 
5. Dice the chicken into pieces and return to the pot.  Simmer on medium-low heat for another 15 minute.  Serve immediately or store in the refrigerator to reheat and serve at another time.

Peach Ginger Scones with Dried Cherries - Welcoming Guests

Scenario: You’re curled up the couch, determined to make serious progress on the endless list of tv episodes stored up in your TiVo cue.  The phone rings, sharply breaking your concentration just as Liz Lemon/Meredith Grey/Alicia Florick/Claire Dunphy (or insert a tv character of your choice) delivers a captivating line.  You pick up the received and a shrill voice hollers, “SURPRISE, we just landed in town and the plane is taxing to the gate.  We’ll have our bags claimed and be curbside within 25 minutes.  What are you up to???”  Oy – an unexpected visit from your aunt and uncle.  Which reply do you go for?

1. “Shame, I’m just on my way out of town myself and am running late to the other airport.  Hope to catch you next time!”
2. “Huh?!?  I can barely hear you.  Bad cell reception.” (and hang up)
3. “Wow – call me tomorrow once you’ve settled in at your hotel and we’ll find a time to grab a nosh at Yogurtland – my treat.” 
4.  “So cool!  I’ll fire up the coffee and then hit the road.  Look for the dark red SUV.  Can’t wait to catch up.”

There was a time when options 1 or 2 would have rolled off my tongue, and while I might still be tempted to go with 3, the example set by Avraham in Parshat Vayeira makes a compelling case for the red carpet treatment of hachnasat orchim (welcoming of guests).

Parshat Veyeira opens with God visiting Avraham just a few days after our patriarch’s circumcision.  Avraham is sitting at the entrance of his tent on a hot day when three strangers approach.  Abe immediately tells God to hang on and hastens to greet the strangers.  He offers them a foot bath, gets them settled under a shady tree, and collaborates with Sarah on a feast of treats. 

Back the truck up (to quote a former co-worker)!  What was it that Avraham did to God?  Rashi and several commentators explain that he asks God to hold on while he greets the guests.  If the value of hachnasat orchim is so important that it takes precedence over our relationship with God, then “kal v’chomer” (all the more so) the real or desperate housewife on TiVo can take a number while we properly greet our guests.

Easier said than done!  We’re busy.  We can’t be inconvenienced.  We want to know what we’ll get out of such hospitality.  One slice of Jewish wisdom lures us towards hachnasat orchim through the notion of karma.  A midrash from Rav Judah in Bava Metzia explains:

Everything which Abraham personally did for the Ministering Angels, the Holy One Blessed be God did for God's children [the Israelites]; and whatever Abraham did through a messenger, the Holy One Blessed be God did for God's children through a messenger [Moses].

This explanation has us schlepping to the airport so that when we next arrive in a foreign city we, too, will be greeted by a welcome wagon.  Perhaps this will be the case … but I’m sure we’ve all learned in some way or another that sometimes are good deeds do not come back to us ten-fold, or even at all.

What now?   We should bear the siren call of our cousin’s voice as we slug along to and fro on the traffic ridden 405 (or, insert crowded freeway of your choice) just because it’s the right thing to do?  Yup!  Pirkei Avot 5:13 outlines a series of attitudes we can take about how we give and take in this world, ranging from not sharing and not taking to taking and not sharing.  The mishna asserts, however, that the most righteous attitude is to give of yourself with no expectation of a return. 

Sure – it makes sense in a cerebral/do-the-right-thing type of way, but true hachnasat orchim is certainly easier said than done.  It takes a bit of effort, perhaps some sacrifice and sometimes a bit of inconvenience.  Need motivation to persevere?  Just think of Father Abraham.  He’s sitting at the entrance of his tent on a hot and humid day.  He’s talking to God.  He’s recovering from genital surgery.  …and, yet, his guests become top priority.

"Hasten three seah of meal [and] fine flour; knead and make cakes."

The Scone

I have grown to love working with dough.  It once seemed so daunting – terms like rise, knead, punch and flour were intimidating.  Slowly but surely I have curbed my fears and charged forward to the point where I’m now a dough lover!  I love watching as dry and wet ingredients mix together to morph from a lumpy, sticky mess to a neat, smooth ball which serves as a blank canvas.  I’m still amazed when a blob of dough rises, doubling in volume yet decreasing in weight.  Bread always seemed like a product you could only buy, and so baking your own can be an awesome feat.

Scones themselves seem to be a recipe blend together our Jewish learning + the name of this blog + trendy baking.  In Parshat Vayeira, Avraham told his guests that he would fetch a morsel of bread, and then requests that Sarah - wife and head baker - prepare cakes made from … KEMACH (flour, as in “Yeish Kemach”).  Scones are a cake-like product made from kemach.  Moreover they are deceptively simple to prepare, delectably classy to make your guests feel truly welcome.

I’ve taken to a base recipe from the Canyon Ranch archives, which I adapt to fit the flavors I have in mind and the kashrut needs (pareve vs. dairy) of the rest of the meal.  For this batch I was determined to take advantage of the fading crop of peaches.  A peach scone should be good enough, but to quote famous chef Emeril Lagasse, why not “kick it up a notch”?  Peaches are often paired with a berry of sorts in crisps and pies, so I set my eyes on tart, bing cherries as the counterpoint to the sweet stone fruit.  Weary of incorporating too many juicy ingredients in my dough, I opted for dried cherries over fresh. 

The final touch – a mix of fresh and candied ginger.  “WHAT?  That’s insane!” you might say.  Well, a couple of summers ago I stumbled upon the combination of peaches and ginger in a scone while trying to play to the taste buds of a good friend when I made my very first batch of scones.  She ranks the scones from the Ojai Café Emporium as the best in the world, and I thought her favorite flavor was Peach Ginger.  Turns out her scone of choice is just plain Peach – but some combo of my own ADHD and poor hearing led to the mix-up.  Either way, said friend exclaimed that the combo worked.

PEACH GINGER SCONES with DRIED CHERRIES

Yields: 12 scones

Ingredients

3 cups pastry flour
3 Tbsp. evaporated cane juice (aka sugar), plus additional for sprinkling
1 ½ tsp. baking powder
1 ½ tsp. baking soda
1/4 tsp. sea salt
6 Tbsp. cold unsalted butter or margarine, cut into bits

1 tsp. fresh ginger, grated
¼ cup crystallized ginger (or dried fruit), chopped

1/3 cup dried bing cherries, chopped

1/2 cup finely chopped peaches (or other fruit)
1 cup buttermilk, plus additional for brushing

Instructions 

1. Preheat oven to 375˚ F.
2. In a small bowl, mix the peaches, cherries, crystallized ginger and cherries.  Set to the side, allowing the flavors to comingle.
3. In a large bowl, combine flour, evaporated cane juice, baking powder, baking soda and salt. Blend in butter until mixture resembles a coarse meal.
4. Stir in peach mixture and buttermilk until a slightly sticky dough forms. 
5. Turn dough out onto a lightly floured surface. Knead dough 12 to 15 times. Divide dough in half. Form each half into a 6-inch circle with a slightly rounded top.  At this point you can either proceed to baking, or refrigerate the dough up to 24 hours until ready to bake.
6. Brush surface of dough with buttermilk and lightly sprinkle with sugar. Cut each circle into 6 wedges. Place wedges 2 inches apart on a baking sheet lightly coated with cooking spray.
7. Bake for 12 minutes or until golden brown. Serve warm.

SHE'ELAH: What is the next opportunity you have to practice hachnasat orchim?