Pesach Bourekas???

Rebbetzin Rachel's (Exodus from Pesach) Recipes...

Now this one is for all our readers residing outside of Israel. It's now just a few minutes before candle lighting time, so Israeli's won't get the chance to make this. 

Taken from Wikipedia:

Börek (also burek and other variants i.e., bourekas) is a family of baked or fried filled pastries made of a thin flaky dough known as yufka (or phyllo). It can be filled with cheese, often feta, sirene or kaşar; minced meat, or vegetables. Most probably invented in what is now Modern Turkey, in theAnatolian Provinces of the Ottoman Empire in its early era, to become a popular element of Ottoman cuisine. A börek may be prepared in a large pan and cut into portions after baking, or as individual pastries. The top of the börek is often sprinkled with sesame seeds. Börek is also very popular in the cuisines of the former Ottoman Empire, especially in North Africa and throughout the Balkans.

It seems almost oxymoronic to eat bourekas, the ultimate flakey crumb producing food on Pesach. Here is a recipe that I learned not from a cookbook but by watching a former IDF chef in action. Omer had a virtual military operation going in my neighbors the Frumin’s kitchen today. The occasion was the engagement party of Chemla Frumin and her Chatan - Natan whose parents and brother came down from Carmiel to meet the extended moshav family.

Warning! This recipe requires soaked matzot which are broken in half hence the Yiddish term “gabrocks”. Some people avoid gabrocks like the plague (pun intended) to the extent of eating their matzo out of a paper bag like a wino (some use plastic bags), to avoid any drop of liquid falling on the hand baked delicacy.

The wet halves of matzo are placed in a plastic bag to make them pliable and when softened are rolled around a filling such as mashed potatoes, crumbled salty cheese or sautéed meat or vegetables. The possible fillings are practically limitless and where you can get really gourmet style imaginative.  Then the rolls are dipped in beaten egg and fried in hot oil till brown. Who would have imagined but they were really good and crispy and only half as crumbly as the year round variety. Unless you are Sefardic you won’t be sprinkling sesame seeds on these Turkish delights but you won’t be missing anything, the crunchy taste comes right through to the taste buds.

Chag Kasher V'Same'ach AND Shabbat Shalom!

Two Great Recipes for Yom Tov!

Broiled Eggplant with Veggies and Meat Sauce

Since I have no rhyme or reason (Ask Eden Pearlstein aka EPHRYME– he’s the Rhyme department, and my son in-law) for why this recipe is only for Rosh Hashanah let’s create a new minhag and make it for Pesach too. 

WARNING! This recipe is a “potchke” lots of steps but worth the effort. (Maybe that’s why I make it only once a year for family because to feed this to the Ohr Chadash hordes would keep me in the kitchen for an unexaggerated millennium).

Brush thick rounds of eggplant with olive oil sprinkle with kosher salt and granulated garlic then broil until browned. Prepare thin rounds of potatoes and zucchini while you make the sauce by browning ground meat, I often use turkey or veal, with finely chopped onions and parsley. I add one can of crushed tomatoes and some dry red wine, salt and pepper, and a dash of…  SPOILER WARNING! – SECRET INGREDIENT ABOUT TO BE REVEALED -cinnamon. I start layering with onion rings on the bottom of the olive oiled baking pan then potatoes, then meat sauce then zucchini then more sauce and top it all with the broiled eggplant. 

Over the top I pour some white sauce made by gently sautéing potato starch in olive oil and adding chicken broth stirring constantly until you have a creamy consistency breaking up the lumps as you stir. Bake in 350 degree oven till bubbly and the top starts to brown about an hour.

 Apricot Chicken

This is a much easier and faster recipe. This is my general and preferred style of cooking except for the very few “potchke” recipes I allow through the radar. This one is good for an erev yom tov like the one we’re going to have tomorrow when we plan to galavant off to Jerusalem to enjoy FREE DAY at the Israel Museum and the Botanic Gardens.  Chani (my daughter) and Eden (her D.L.H.) did this with us last year!

Plop some chicken pieces in a baking pan slosh some sauvignon blanc or other white wine over ‘em, shmear on some apricot jam, scatter some dried apricots all around,sprinkle on some salt pepper granulated garlic and paprika and you’ve got easy street! 

Go jump in the shower while it’s baking at 375 degrees till brown and fragrant, about an hour and a half, and you even have time to do your nails and get all gussied up for a really good relaxed Yom Tov.

Happy Tasty and Kosher Pesach Everyone!  

The Fifteen Steps of the Hagadah

An excerpt from Seeds and Sparks by Rabbi Avraham Arieh Trugman

The Hagadah of Pesach and all the rituals and mitzvot of the night are ordered according to fifteen steps. These fifteen stages in which the Seder unfolds are also referred to as “signs.” Our Sages tell us that signs and symbols have great significance (Kritot 6a). For example, we begin the year on Rosh HaShanah night by eating all sorts of foods, each one symbolic of certain blessings we hope for at the beginning of a new year. The steps of the Seder likewise have great significance and symbolize the process of personal, national and world redemption. There is a custom of calling out the name of each step or  “sign” at the Seder as if announcing a lost object which needs to be reclaimed and redeemed (See The Chassidic Haggadah by Rabbi Eliyahu Touger).

     The fifteen steps of the Seder also relate to the fifteen physical steps in the Holy Temple, on which the Levites stood while singing praises to God. King David wrote fifteen “songs of ascent” to parallel the fifteen steps of the Levites in the Temple. The correspondence of the fifteen steps of the Seder and the fifteen steps of the Temple gives us the feeling of rising from one level to the next during the Seder, as if being carried on the wings of song to ever greater heavenly heights.

     Fifteen is the numerical value of the Hebrew letters yod and heh, the first two letters of the four~letter name of God, and a name of God in their own right. This name significantly appears in the book of Exodus in the story of Amalek, the arch enemy of the Jews, when God figuratively puts His hand on His throne and promises war with Amalek in every generation (Exodus 17:16). Rashi points out that only the first two letters of the name of God are written and the word for throne is also written missing a letter. This, Rashi explains, indicates that until Amalek, the embodiment of evil, is wiped out, God’s name and throne are, as it were, incomplete.

     The recital during the Seder of Pesach of the words: “ In every generation they rise up against us to destroy us…” reflects the same archetypal reality as expressed in the story of Amalek. The primordial energy of good versus evil, as expressed first in the story of Adam, Eve and the snake, and their final confrontation in the prophesies of the “end of days,” is very relevant to the energy surrounding Pesach and our present situation in Israel.

     There are “signs” all around us as Israel and the world confront the terrorist threat so prevalent today. But, as in every sign or dream, much goes after how we choose to interpret it. We are most certainly being challenged and are being spoken to by God through the events around us.

     As much as we need to react to evil and deal with the perpetrators, a more fundamental spiritual accounting is called for. We are told that the month long search and cleaning process for chametz, unleavened products,  preceding Pesach must be accompanied by the realization that physical chametz is but a reflection of the inner spiritual work we need to do to truly prepare for Pesach. Each person, community and all of Israel needs to look deeply within to see what we can do to rectify the present situation. There is certainly a need for a renewal of commitment to personal spiritual growth. To increase Torah learning and observance, to integrate sound Jewish morals and ethics, to increase our love of our fellow Jews and humanity, to give greater support to the land of Israel, and to recommit ourselves to Jewish collective responsibility. Let no one be oblivious to the fact that if Israel is seriously weakened (God forbid), every Jew in the world will be affected in a very negative way.

     The Ba’al Shem Tov taught that every Jew contains a spark of the Messiah deep within his soul and that the ultimate arrival of the Messiah depends on each and every person activating his greatest spiritual potential, thus creating a critical mass of redemptive energy. This then will be transformed into the figure we call the Messiah.

     In Egypt, when the slavery became so unbearable, we cried out in unison from the weight of our burdens and God heard and acted. Once again, we as a people need to feel the suffering and danger surrounding us and shake off our numbness and complacency in order to cry out to God to deliver us. There is no more auspicious time for us all to do this than on Pesach. We as a people have suffered enough - We Want Redemption Now!! 

Seder Night - A Poem from Seeds and Sparks

Yes my children -

I hear your questions

I too hear footsteps in the distance.

Listen!

To the story of life

As it unfolds.

Once we were slaves,

Cried out in despair and God heard:

With an outstretched hand

Nature took another course,

Water turned to blood

And later seas turned on end

As we followed God faithfully

Into the desert of our own rebirth.

And now we have this holiday

To celebrate and remember,

To engrave once again

On our open hearts

That it was us who came out

And stood on the mountain and promised

To give over to the children

Of the future

The wonders of the past.

The collective unconscious

Running through our blood.

Look!

Upon the door post -

A reminder and a sign

To protect and pass over to generations

As yet born,

A promise delivered

But not yet fulfilled,

While between the lines

Of history and precedent

The story of our people

Defies logic

Battles conquerors

Lives on miracles and faith,

In new beginnings

Tragic endings

Sanctification and sacrifice on the alter

Of human destiny

To be free!

A light unto the nations

In a world of darkness

Where groping armies

Are still pursuing us -

Their wheels sinking in the sea.

But we light candles

And make it to the other side,

Where shining in the distance

Is the prophet of the future.

Elijah come drink!

Blow the shofar!

Herald a new beginning!

Redeem the first born!

And the last to be born

Before that fateful day

Will cry out from the weight

Of human bondage

And the misery of our self imposed doom.

But here at our Seder

The light of hope is shining bright

The bush is still burning

And is not consumed.

Parshat Tzav - The Bush That Burns Yet Is Not Consumed

 In Tzav’s six opening verses, the Torah sets down the laws about the elevation offering brought by the cohanim each morning on the Tabernacle and Temple altars. Over a span of only six verses, the

word fire occurs four times and the admonition not to let the fire on the altar be extinguished is repeated twice. Kabbalah and Chassidut teach that the Temple service is, among other things, a paradigm for each person’s quest to come nearer to God and find one’s purpose and the rectification one need’s to undergo in this world. Therefore it behooves us to look deeper into the symbol of the fire on the altar to glean constructive teachings for life.

In general the perpetual fire on the altar represents the obligation to continuously serve God and be constantly aware of His Presence and existence. Whether at work or at play, during the week or on Shabbat and holidays, whether feeling elevated or dejected, the service of God as defined by the Torah never ceases. Every situation in life affords the opportunity to experience God, perform mitzvot, and bring light, healing, and rectification to ourselves and the world.

 

On a deeper level fire represents the soul’s longing to flame upwards and express its passionate desire to be unified with God. Fire symbolizes an exuberant love of life and the yearning to serve God. When Rabbi Shlomo Carlebach was in the midst of teaching a class, leading a prayer service, or performing at a concert and he felt that the congregation or audience lacked enthusiasm, he would stop and plead with everyone by yelling out: “More fire!! More fire!!”  This usually did the trick by “upping the voltage” and breaking the spell of complacency.

The idea of fire is also intimately connected to joy (simchah), which in Hebrew begins with the letter shin, the letter symbolizing fire. The Hebrew word for fire (aish) is comprised of the letters alef and shin. In the book of Deuteronomy (28:47), the Torah warns the Jewish people that future exiles would occur because “you did not serve Your God with joy.” The Arizal explained this verse quite literally, on both national and individual terms. This was precisely the point the Ba’al Shem Tov stressed repeatedly when he advocated the importance of inspiration in prayer, learning, the performance of mitzvot, and living one’s life in general.

A man once came to his rebbe and told him how sad and depressed he was because a whole series of things were wrong with his life. The rebbe, who knew him well, explained to him that the opposite was true: because he was always so sad and depressed, everything was going wrong!

Not only is joy necessary to channel the fire of the soul to “serve God with gladness” (Psalms 100:2), fire is also associated with holiness. The Hebrew word for holy (kadosh) is a combination of two words yikod aish, which means “ignited fire.”

On Yom Kippur, the holiest day of the year, the High Priest would enter the Holy of Holies with a pan of burning coals on which he would burn incense. The Holy of Holies represents the human soul’s innermost spark of holiness, where the soul is afire with love for God.

God first appeared to Moses in a burning bush that was not consumed by the flames. This powerful image embodies the secret of how to enthusiastically serve God and energetically pursue one’s purpose in life without “burning out,” as happens to so many people. Learning how to renew one’s zeal for life on a daily basis is one of Chassidut’s fundamental lessons. Without this renewal most people, at best, slide into a comfort zone of complacency and, at worst, stagnate.

When Shneur Zalman of Liadi, the founder of the Chabad movement, first came to his teacher, the Maggid of Mezrich, he was new to the Chassidic way of life and its teachings. The Maggid, who saw enormous potential in his young student, once called him into his private study and intently repeated the following verse from our portion ten times: “A perpetual fire shall remain aflame on the altar; it shall not be extinguished” (Leviticus 6:5). He explained that the words “lo yichbeh” (it shall not be extinguished) could also be read as “the no [symbol of all negativity] shall be extinguished.” He continued to explain that Chassidut and its deep teachings fan the soul’s natural tendency to ignite with a passionate love for God. As this fire burns, it “extinguishes” all the negative influences trying to derail the drive for holiness and the burning desire to be nearer to God.

As people attempt to build their inner altars where the fires of holiness and joy burn continually, they should remember the teachings of this portion and be inspired to fan the innermost sparks of their souls until they become flaming bushes that burn yet are not consumed.

Reb Shlomo and the Power of Love

It's So Delish!

This is a recipe that I only make for Pesach and I don’t know why, because it’s so delish. Maybe it’s the extra steps like double boilers and egg separating that puts me off when I’m cooking for our usual Ohr Chadash hordes. However, this year I’m super motivated to make a few of these Lemon Meringue Pies because we have our first real crop of homegrown organic lemons. We’ve tried to grow them before but as we say in Yiddish “geit nisht” loosely translated – “it just doesn’t go”. The trees either got attacked by flighty aphids or persistent voles – mole cousins, or funky weather. But this year it’s a Bumper Crop! So enjoy preparing a yummy pie and be sure to come over for some tea and leftovers after the Seder. PS This recipe is greatly improved by grandchildren helping to squeeze out every drop of juice and practicing the chanting of the “Mah Nishtana” in the kitchen while it bakes.

Prepare a pie crust with 1-1/2 C ground nuts (optionally substitute ½ C matzo meal) a pinch of salt, another pinch or cinnamon, 1/3 C walnut or other oil and enough ice water to make a dough that can be pressed into a pie pan.

Slowly cook in a double boiler 7/8 C sugar with 3 whole eggs 1/3 C lemon juice 1T lemon peel grated until the mixture coats a spoon then pour into the pie crust and bake till bubbly about 30 minutes at 350

While baking prepare meringue by whipping 3 egg whites with ¼ C sugar until stiff but not dry peaks form. Heap onto baked crust and filling and bake another 10 minutes till meringue is brown on top and have a “Zissen Pesach” as my mom of blessed memory would always say in Mama Lushen, Yiddish for Mother Tongue. PS I’m the big sister in this homey picture.