Jewish Food | A HOLIDAY FOR TREES

The Mishna relates, “There are four new years. On the first of Nisan is the new year for kings and for festivals. On the first of Elul is the new year for the tithe of cattle. Rabbi Eleazar and Rabbi Simeon said: The first of Tishrei. On the first of Tishrei is the new year for years, for shemitah, for jubilee years, for saplings, and for {tithe of} vegetables. On the first of Shevat is Rosh Hashanah l’Ilan (“new year for the tree”) according to the ruling of Beit Shammai; Beit Hillel says on the fifteenth.” Tu b’Shevat is not a festival like Rosh Hashanah in Tishrei, but rather a biblically significant day.

Throughout life there are many occasions that people mark and remember — births and deaths, taxes and fiscal periods, school terms and government sessions, planting and harvesting. In the land of Israel, there are additional ritual matters. According to the Bible, no produce grown in the land of Israel may be eaten until certain biblically prescribed gifts are separated from it. Therefore, following the harvesting of any crop, a farmer first had to remove terumah (also called terumah gedolah) to be given to any kohain (priest). The Bible does not prescribe a definite amount, but the rabbis directed, “If a man is liberal it is one-fortieth, for the average man it is one-fiftieth, and for the parsimonious, one-sixtieth.” After the separation of the terumah, an additional series of agricultural gifts called ma’aserot (“tithes”) then had to be discharged. Ma’aser rishon (“the first tenth”), consisting of 1/10^th of the remaining crops, was presented to any member of the tribe of Levi, the Levi then gave 10% of that amount (called terumat ma’aser) to a kohain. Ma’aser sheni (“the second tenth”), consisting of 1/10^th of the remaining produce, but only in the first, second, fourth, and fifth years of the shemitah cycle, was transported by the farmer “to be eaten before the Lord” (i.e. in Jerusalem). The third type of tithing, ma’aser ani (“the tenth of the poor”), only given in the third and sixth years, consisted of 1/10^th of the remaining harvest, which was given to the local needy, rather than brought to the Temple. During the shemitah year, there is no planting nor harvesting and, therefore, no tithing.

A person cannot fulfill the payment of the tithe of one year from the produce of a different year. Thus the 15th of Shevat serves as the cut off point for the inclusion of tree fruit subject to gift requirements in a specific time frame. If a fruit started to form on the tree before the fifteenth of Shevat, it is included with all the fruit of the previous year for purposes of determining its gift status, while any fruit developing after this demarcation date is included in the arriving year.

Why is Rosh Hashanah l’Ilan in the month of Shevat? After all, the new year for vegetables is in Tishrei. In Israel by early February, the majority of the year’s rain has fallen — Tu b’Shevat is three months after the traditional date for the commencement of rain on the 17^th of Cheshvan and two and a half months until the end of the rainy season at the end of Nissan. At this time, the weather begins to slightly warm, the sap begins to flow, and the branches begin to show the initial signs of budding. Therefore, it is fitting that the fruit that forms after this point is assigned as gifts for the upcoming time period. It is possible that the dispute between Beit Hillel and Beit Shammai arose because the latter lived in the coastal plain and Sharon Valley where the flowers bloom earlier than in the hill country of Israel where the disciples of Hillel resided. Nonetheless, Jewish practice as usual followed that of Beit Hillel and the new year for trees subsequently was observed on chamisha asar (the 15th) Shevat. Around the late fifteenth century, numerically equivalent Hebrew letters were substituted for chamisha asar in order make the name more concise and easier to say. However, since the letters representing fifteen (yud plus heh) spell out God’s name, the Hebrew letter tet representing the number nine and the letter vav signifying six were used together, pronounced tu. The result is the catchy name Tu b’Shevat.

Since the destruction of the Temple and the exile of the majority of Jews from the land of Israel, tithing is binding only rabbinically. Jews who do not live in Israel may not be able to share even in this aspect, but Tu b’Shevat still holds much meaning. For trees play a prominent role in the Bible (the tree of life in the Garden of Eden, etc.) as well as in our daily lives and ecology (providing oxygen, food, and shelter). Indeed, the wording of the Mishna, Rosh Hashanah l’Ilan (the singular “new year for the tree,” not “the trees”), can be interpreted as referring to the Aitz Chaim (“tree of Life”), a metaphor for the Torah. In addition, the Bible states, “for man is a tree of the field” and later commentators explained that the commandments are the fruit of the tree. Thus Tu b’Shevat provides fertile ground for contemporary religious experiences.

In Israel by early February, the majority of the year’s rain has fallen — Rosh Hashanah l’Ilan is three months after the traditional date for the commencement of rain on the 17^th of Cheshvan and two and a half months until the end of the rainy season at the end of Nissan. At this time, the sap begins to flow and the branches begin to show the initial signs of budding. It is possible that the dispute between Beit Hillel and Beit Shammai arose because the latter lived in the coastal plain and Sharon Valley where the flowers bloom earlier than in the hill country of Israel where the disciples of Hillel resided. Nonetheless, Jewish practice as usual follows that of Beit Hillel and the New Year for trees subsequently was observed on the 15th of Shevat. Around the 15th century, numerically equivalent Hebrew letters were substituted for chamisha asar, which resulted in the catchy name Tu b’Shevat.

In agricultural-based ancient Israel, this was an especially meaningful occasion, accompanied with singing and dancing. Tu b’Shevat was only marginally celebrated among Ashkenazim, probably because it fell in the dead of winter in northern climates. The Magen Avraham (c. 1671) noted, “The custom in Ashkenaz is to increase the consumption of different types of fruits on this day.” On the other hand, Sephardim, due to the warm climate and early growing season in their locales, have long manifested a deep devotion for the day, which they call Las Frutus (“The Fruit”), expressed in a large number of customs and even a vacation from school for the children. On the day of Tu b’Shevat, Sephardic families customarily visit relatives, where they are offered a veritable feast, appropriately containing an abundance of fruits and nuts. The children are encouraged to not only partake of the spread, but to take bolsas de frutas (“bags of fruit”) home with them. Beginning in the late 1900s with the establishment of agricultural settlements in Israel as well as the need to plant trees to rebuild the land, this holiday took on new significance throughout the Jewish world.

The community of kabbalists who made their home in 16th century Safed maintained a profound regard for this minor holiday and developed a new liturgy and rituals for it. An expanded version of these prayers was collected in an 18^th century work appropriately called Peri Etz Hadar (“Fruit of the Goodly Tree”, the biblical name for citron), and describing the Tu b’Shevat “Seder” (ceremonial meal) practices of the kabbalists. This ceremony, based on the Passover Seder, contains such rituals as drinking four cups of wine — each wine a different type — and sampling at least 12 fruits and nuts; others increase the number to 15, corresponding to the numerical value of Tu. Iraqi Jews further expanded on the concept, increasing the number to a minimum of 100 fruits, nuts, grains, and vegetables.

In the Tu b’Shevat Seder, the first cup of wine is white — symbolizing the snows of winter — followed by fruits that have an inedible covering, including nuts, citrus fruits, pineapples, and pomegranates. The second cup is golden/yellow — symbolizing the sap beginning to flow in the trees — and accompanied by fruits that have edible coverings but also contain large pits, including apricots, carob, cherries, dates, peaches, plums, and olives. The third cup is pink — symbolizing the blossoms that are just sprouting on the branches — and followed by completely edible fruit or those with very small seeds, including apples, berries, figs, grapes, quinces, and pears. The fourth and final cup is a deep red — symbolizing the fertility of the land. Appropriate psalms and Biblical verses referring to fruit and vegetables are recited during the course of the Seder.

Since Tu b’Shevat is a minor holiday, few specific dishes evolved for its celebration, but rather the practice emerged of serving fare containing fruit. There is a widespread custom to eat the Shevah Minim (“Seven Species,” the five fruits and two grains for which the Land of Israel is praised), either in the order in which they are mentioned in the biblical verse — wheat, barley, grapes, figs, pomegranates, olives, and dates — or in order of importance in ancient Israel – wheat, barley, olives or olive oil, dates, grapes or wine, figs, and pomegranates. In addition, many people eat other fruits mentioned in the Bible or associated with Israel, most notably bokser (carob), apples, pears, quinces, walnuts, and pistachios. Since almond trees are traditionally the first to bloom as well as biblically significant, their nuts also have special meaning on Tu b’Shevat. Some families serve jam or candy made from etrogim used during the festival of Sukkot.

Popular Tu b’Shevat dishes include: Hungarian wine soup (borleves), Moroccan orange salad (salata latsheen), Middle Eastern bulgur-stuffed cabbage (malfoof mahshee), Bukharan vegetable and fruit stew (dimlama), Bukharan baked rice and fruit (savo), Persian sweet rice (shirin polo), Ashkenazic barley with mushrooms (gersht un shveml), Persian carrot omelets (havij edjeh), Middle Eastern wheat berry pudding (ashure), and German fried dumplings with fruit (schnitzelkloese). Dried fruit strudels and kugels are a popular Ashkenazic treat. Turkish Jews enjoy prehito/moostrahana, a dish of sweetened cracked wheat, or kofyas, a dish of sweetened wheat berries, called assurei or koliva by the Greeks. Syrians serve fruit and nut pastries such as ma’amoul (nut pastries) and ras ib adjweh (date pastries).

The weekly Torah portion read on the Sabbath preceding Tu b’Shevat, Beshallach, relates the story of the splitting of the sea and the disastrous consequences that befell the Egyptians who were drowned while pursuing the Jews. In commemoration of this event, many communities serve dishes with sauces, symbolizing the sea, or other symbolic foods. Italian Jews prepare a dish of pasta in meat sauce called ruota di faraone (Pharaoh’s wheel). Alsatians serve small dumplings in chicken soup. Due to its proximity to Tu b’Shevat, many dishes served on this Sabbath contain fruit.

Tu b’Shevat offers an annual opportunity to contemplate the biblical and rabbinic insights on the relationship between humans and trees. Every fruit is a potential tree. Every fruit we eat should remind of us Creation and Eden and the land of Israel and how we all too easily squander our potential.

TU B’SHEVAT RECIPES

Israeli Wine and Fruit Soup

(6 to 8 servings)

If you prefer whole fruit, add the oranges to cooled soup.

4 cups dry red or rose wine (or 2½ cups fruity dry white or rose wine and 1½ cups dry red wine)

2 pints fresh or 40 ounces frozen raspberries or cherries

44 ounces canned mandarin oranges

1½ cups orange juice or water

½ cup lemon juice

6 tablespoons quick-cooking tapioca

2 (3-inch) sticks cinnamon (optional)

Bring all ingredients to a gentle boil, stirring occasionally. Lower heat and simmer for 10 minutes. Serve warm or chilled.

VARIATION:

To Thicken Soup with Cornstarch: Omit tapioca. Dissolve 2 tablespoons cornstarch in ½ cup water; stir into boiling soup; and cook over medium-low heat, stirring constantly, until clear.

Moroccan Orange Salad (Salata Latsheen)

(6 to 8 servings)

5 medium (3 cups/720 ml) navel oranges or tangerines, peeled and segmented

2 medium red onions, thinly sliced (1½ cups/360 ml)

1 head romaine or butter lettuce or 1 bunch spinach, torn into bite-size pieces

About 5 cups greens, such as 2 bunches watercress, 2 bunches radicchio, or 6 ounces (170 grams) baby arugula, torn into bite-size pieces

Dressing:

¼ cup (60 ml) olive oil

¼ cup (60 ml) vegetable oil

¼ cup (60 ml) fresh orange juice

2 tablespoons (30 ml) fresh lemon juice or red wine vinegar

2 to 3 tablespoons (30 to 45 ml) honey or sugar or ½ teaspoon (2.5 ml) Dijon mustard

1 teaspoon (5 ml) grated orange zest

1 teaspoon (5 ml) salt

1 tablespoon (15 ml) fresh or ½ teaspoon (2.5 ml) dried rosemary, basil, cilantro, mint, or thyme or ½ to 1 teaspoon (2.5 to 5 ml) ground cumin

¼ cup (60 ml) chopped fresh mint or cilantro (optional)

Divide the lettuce and watercress between serving plates or place on large platter. Toss together the oranges and onions and place on greens. Combine all the dressing ingredients and drizzle over the salad.

VARIATIONS:

Add 2 peeled and sliced avocados, 2 cups sliced cooked beets, 1½ cups chopped pitted dates, 1 sliced large bulb fennel, 1 pound julienned peeled jicama, or 20 to 24 pitted and sliced black olives.

Apple Latkes

(About 18 3-inch pancakes)

1 cup (240 ml) all-purpose flour or matza meal

2 to 3 tablespoons (30 to 45 ml) granulated sugar

2 teaspoons (10 ml) ground cinnamon

Dash of nutmeg or cloves

About 1¼ teaspoons (5.25 ml) salt

4 shredded (1½ pounds/700 grams) medium apples

2 to 3 tablespoons (30 to 45 ml) fresh lemon juice

½ cup (120 ml) apple cider, milk, or water

2 to 3 large eggs, lightly beaten

½ cup (120 ml) raisins (optional)

¼ cup (60 ml) chopped almonds, hazelnuts, pecans, or walnuts (optional)

Vegetable oil or schmaltz for frying

1. Combine the matza meal or flour, sugar, spices, and salt. Toss the apples with lemon juice. Add the cider, and eggs. Stir the apple mixture into the flour mixture. If desired, add the raisins and/or nuts.

2. Heat a large skillet or griddle over medium heat. Add 1/8 inch oil and heat to 360 degrees. (The surface of the oil will shimmer.)

3. Drop the batter by tablespoonfuls or 1/3 cupfuls into oil and flatten with the back of a spoon. Fry, turning, until golden on both sides (3 to 5 minutes a side).

4. Drain on paper towels. (To reheat, place cooled or frozen latkes in a single layer on a baking sheet and bake in a 375-degree oven until crisp, 5 minutes per side for cooled; 8 minutes per side for frozen.)

Couscous with Dried Fruits and Nuts (Couscous Hiloo)

(6 to 8 servings)

1 pound (2 2/3 cups) instant couscous (not Israeli style)

4 cups boiling water

½ cup granulated sugar

½ to 1 teaspoon ground cinnamon

¼ cup (½ stick) butter or margarine, melted

¾ cup (3.5 ounces) raisins

¾ cup (5 ounces) chopped pitted dates

¾ cup (3.5 ounces) chopped dried apricots

¾ cup (3.75 ounces) chopped blanched almonds

¾ cup (3 ounces) chopped walnuts or 1/3 cup pine nuts

about 2 cups almond milk or hot milk

additional ground cinnamon for garnish

1. Pour boiling water over couscous. Cover and let stand for 10 minutes.

2. Stir the sugar and cinnamon into the butter. Pour over the couscous, tossing to coat. Stir in the raisins, dates, apricots, almonds, and pine nuts. Gradually add enough of the almond milk to moisten the couscous.

3. Mound the couscous on a large platter and sprinkle with the additional cinnamon.

Italian “Pharaoh’s Wheel” (Ruota di Faraone) M

(6 to 8 servings)

The long baking time is ideal for serving the dish hot and fresh for Friday night dinner.

1 recipe (1 pound) egg noodle dough (see Lukshen) or 1 pound) medium egg noodles

6 quarts water

2 cups pasta meat sauce

½ cup chopped beef sausage

3 tablespoons bone marrow or schmaltz

1. On a lightly floured surface, roll out the dough as thinly as possible. Let stand until the dough begins to feel dry but is still supple, about 10 minutes. Drying time varies according to thickness of the dough and climactic conditions.

2. Lightly dust the dough sheets with flour. Starting from a short side, roll up jelly roll-style and cut into 1/8-inch (thin) to 1/6-inch wide strips. Unroll the dough strips and let stand until dry, at least 30 minutes. Store in an airtight container or plastic bag at room temperature.

3. In an 8-quart pot, bring the water to a rapid boil. Just before adding the pasta, add 1 tablespoon salt to the water. Add the noodles and stir with a fork to separate the pasta. Return to a boil and cook for 1 minute. Drain

4. Preheat the oven to 350 degrees. Grease a large baking dish.

5. Combine the noodles, meat sauce, beef sausage, and marrow. Place in the prepared dish. Bake until golden, about 1¼ hours.

***** And here are some recent articles about Encyclopedia of Jewish Food:

Jerusalem Post interview with Gil Marks:

http://www.jpost.com/home/article.aspx?id=203477

Milwaukee Journal Sentinel interview with Gil Marks:

http://www.jsonline.com/features/food/113239569.html

Behind the Union Symbol on Encyclopedia of Jewish Food:

http://www.oukosher.org/index.php/dev/symbol-dev/winter_2011

Gil Marks on Jewish Radio Network Jan 5 at 8 pm:

http://kosherscene.wordpress.com/2011/01/03/this-weeks-upcoming-internet-radio-show/

Jewish Forward on Encyclopedia of Jewish Food: