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This High Holiday pastry connects me to the relatives I loved and the ones I lost

(JTA) – There was a small bedroom in my Zeyde’s house on State Road in Great Barrington, Massachusetts, that had no radiator. It was called “the cold room.” It was crammed with furniture: two twin beds and a couple of dressers. On Rosh Hashanah, you would find a large baking dish covered with a dish towel sitting on top of one of those dressers. Take a peek under the towel, and there it was: Fluden.

Fluden is a holiday dessert that resembles a sweet lasagna: layers of prune, orange and pineapple filling between four layers of rolled-out dough, with a crunchy, cinnamon and nutty topping. My aunts would prepare it each year, in a ritual that was just as much a part of the season as tossing stones into the Housatonic River for tashlich, or hearing my zeyde, Rabbi Jacob Axelrod, blow the shofar in his synagogue up the hill, or catching games of the World Series between Rosh Hashanah and Yom Kippur. The fluden would sit on the dresser and never had to be served, because there was a knife in the dish and you could cut off a slice of the pareve delicacy whenever the spirit moved you. Over the course of the holiday it would gradually shrink, until someone would announce that it was all gone. Fertig.

Never did I see this dish in any bakery, or in anyone else’s home. And yet it was integral to our holiday experience, even more than the teyglach we would sometimes buy from Michelle’s bakery near our home in Plainview, Long Island: little hard balls of cookie dough piled into a pyramid the size of a hat, drenched with honey and nuts and maraschino cherries. This was fun and messy to pick apart. But for flavor and comfort, nothing could beat fluden.

Though my aunts were the bakers, it was my mother, Peggy — their sister-in-law — who preserved the recipe for posterity in written form. Mom later described how she watched and took notes as her mother-in-law, Beile, step by step mixed and rolled the dough, chopped and pulverized the filling and assembled the layers one by one. There were no accurate measures: as my mother recalled, Beile just took pinches of this or that, cups of this or that. The result would be this holiday delicacy that everyone craved.

However, there was a downside to fluden, and it was the reason why it would take a few days for it to disappear. There was a general understanding that you didn’t want to eat too much of it at once. All I need to say here is: prunes.

Just up the street from the house was my zeyde’s synagogue, Ahavath Sholom, where about 100 worshippers could gather. He had been hired as rabbi in 1927, two years after he emigrated from Poland. On the shul’s hard wooden pews were long cushions covered in faded red fabric. There was no mechitzah separating men from women — family legend has it that Beile had ripped it down, since no one had felt responsible to keep it clean and tidy.

I don’t have many memories of my baba, Beile, but certainly she was a great baker. I distinctly recall the oohs and ahhs as her huckleberry pies or little challah rolls were brought to the table, held seemingly way above me and handed around. Baba died before I turned five, of complications from diabetes.

I remember my zeyde only without her. On the holiday, he would lead the service from a small lectern, occasionally slamming his hand down to stop the chattering in the background. The windows in the small sanctuary were always kept shut, as zeyde would refuse to continue the service if he sensed a breeze.

The author poses with pieces of her latest batch of fluden and a photograph of her grandmother, Beile Lichtenstein Axelrod. (Courtesy of Toby Axelrod)

In order to get some air, you would have to “take a break” and walk down the hill past zeyde’s little kosher store. From there you might pass his garden, pass clothesline and the shed that doubled as a sukkah, enter the house via the kitchen, slip through the dining room and into the living room, then make a hard left between the couch and the bookshelf holding zeyde’s “Vilna Shas” Talmud, into the cold room for a bite of fluden.

In 1966, my aunt Edith shared the recipe in the “Mother’s Way Cookbook,” published by the Hebrew Ladies Aid Society of Ahavath Sholom Synagogue and the Hadassah Chapter of Great Barrington. It’s on page 36, between Helen Natelson’s “Speedy Sponge Cake” and Blanche Bradford’s “Spice Cake.” As with other aspects of transplanted European Jewish culture, like the Yiddish language itself, Americanisms crept into the list of ingredients. I am sure there were no cornflakes in my ancestors’ shtetl, Luboml, and no canned pineapple, either.

Many years later, my mother excitedly reported that she had found a recipe for fluden in “The World of Jewish Cooking,” by Gil Marks. Up to then, no Jewish cookbook had completely satisfied her, since she had never found fluden in the index.

But there it was, on page 339: Fluden, Ashkenazic layered pastry. According to Marks, the dish could have various fillings, and was sometimes even made with cheese. The first recorded reference dates back to around the year 1000 C.E., when Rabbi Gershom ben Yehudah of Mainz, Germany, describes an argument between two rabbis about whether one could “eat bread with meat even if it was baked in an oven with a cheese dish called fluden.”

The layers, Marks writes, “were symbolic of both the double portion of manna collected for the Sabbath and the lower and upper layers of dew that protected the manna.” Fruit and nut fillings were most common on Sabbath, he adds. Today, a similar, layered fruit pastry called apfelschalet is served by Jews from the Alsace region. In Hungary, there is a layered desert called flodni, and in parts of Eastern Europe there is a layered strudel called gebleterter kugel.

Fluden is much more than a holiday dessert for me. It is a symbol of generational continuity despite the Holocaust, which ripped a hole in our family history. It connects me to the women who were the carriers of tradition – the doers and the recorders. And, in its glistening, fragrant glory, it is also a key to the door of memory, which opens with a creak of rusty springs and reveals the scene unfolding.

The kitchen, the rolled-up sleeves, the aprons, the rolling pin, the gossip. Zeyde in his slippers and robe shuffling through. The two ovens, both working overtime. Children under foot. The light switch cord hanging down over the table, with its bobbin-like pull. Next to the sink, the window with its filmy curtains, looking out across the yard and vegetable garden, toward the shul.

For us, the dish was a once-a-year treat. I have prepared my baba’s recipe several times, and will try my hand at it again this year, with quite a bit less sugar than suggested. (I inherited the diabetes, too.) My kitchen is just a couple of miles away from where my zeyde and baba’s house once stood. On that spot, there is now a sporting goods shop that my sister likes to call “Zeyde’s Bike and Board.” The older generation is nearly all gone, buried in the Ahavath Sholom cemetery on Blue Hill Road. We have inherited many traditions, keeping some, eschewing others. But in my family, where there is fluden, there will always be followers, ready to cut a slice — a small slice! — for breakfast, lunch or dinner.

The author’s aunt’s fluden recipe, from “Mother’s Way Cookbook.” (Courtesy of Toby Axelrod)

Mrs. Axelrod’s Fluden
Edith Axelrod Reder
Pittsfield, Mass. 

Beat together until light and fluffy:

3 eggs
1 c. sugar
Pinch of salt

Add: 

¾ c. oil
3-4 c. flour sifted with
2 tsp. baking powder
1 tsp. vanilla
Pineapple jJuice (from filling)

Filling: 

Grind together
2 lbs. sour prunes
1 orange
1 lemon, add:
# 2 can drained, crushed pineapple
Jam and sugar to taste
Cinnamon and sugar
Chopped nuts
Crushed cornflakes

Mix the dough and knead into 4 balls. Roll out each ball to fit a 8 x 12 x 2 inch pan. Start with a layer of dough, one of fruit filling, spread a little oil on the fruit. Sprinkle with cinnamon and sugar, cornflake crumbs, chopped nuts. Repeat the layers until the balls of dough are used. Cut the dough into squares before baking. Oven set at 350 degrees for 35-40 minutes. 

From “Mother’s Way Cookbook” (Hebrew Ladies Aid Society of Ahavath Sholom Synagogue and the Hadassah Chapter of Great Barrington)

—
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The BBC Documentary That Paints Every Israeli as an Extremist

The Jewish community of Beit El in Judea and Samaria. Photo: Yaakov via Wikimedia Commons.

Louis Theroux first visited the West Bank in 2011 to film a documentary titled Louis and the Ultra-Zionists, part of his long-running series for the BBC. Back then, he at least seemed to possess a trace of journalistic curiosity. Even the title signaled a degree of editorial caution — framing his subjects as a small, ideological fringe rather than representative of Israeli society as a whole.

At the time, Theroux made an effort to clarify that he was profiling a narrow segment of Israelis. He showed legally purchased Jewish homes (sold by Arab landowners, no less) and acknowledged the regular — and at times deadly — terror attacks faced by Israeli civilians living in the area, often requiring military protection. There was condescension, certainly. But there was also context.

Fast-forward to 2024, and the curiosity is gone — though the bemused, slightly smug expression remains. His new BBC documentary, Louis and the Settlers, drops even the soft qualifiers. No “ultra.” No nuance. Just “settlers.” And with that, Theroux makes it clear: half a million Israelis living in the West Bank are one and the same — extremists who, we’re told, want every last Palestinian removed from the land.

This time, the documentary doesn’t begin with questions. It begins with conclusions. And Theroux uses a brief, unrepresentative snapshot of life in the West Bank to draw sweeping indictments of the entire Israeli state.

The message is unmistakable: Israel is the problem. Settlers are the villains. And Palestinians are passive, blameless victims of a colonial project.

Within the opening minutes, Theroux plants his ideological flag. He refers to the West Bank as “Palestinian territory” and describes every Israeli community within it as illegal under international law — a sharp departure from his more qualified approach 14 years earlier.

And while his personal views seep in throughout the film, they become crystal clear during one exchange at a checkpoint, where an Israeli soldier casually refers to their location as “Israel.” Theroux shoots back: “We’re not in Israel, are we?”

And just like that, the BBC and Louis Theroux have redrawn Israel’s borders. No Knesset debate needed.

Erasing History to Blame the Massacre

The timing of this return trip is no accident. The film comes in the shadow of the October 7 Hamas massacres — the day 1,200 Israelis were slaughtered, families were burned alive in their homes, and children were dragged into Gaza. And yet, Theroux barely mentions it.

The few passing references to October 7 serve not to inform the audience — but to imply that Israel may be exploiting its own dead to justify further expansion. It’s not an investigation. It’s an accusation. And it allows him to skip over thousands of years of Jewish history in order to frame the current war in Gaza as a convenient cover story for Israeli “aggression.”

Take Hebron, for example. Theroux tells viewers that “in 1968, the year after [the West Bank] was occupied by Israel, a community of Jewish settlers moved in illegally. They now number some 700.” He fails to mention that in 1895 — decades before the modern state of Israel existed — Hebron had a Jewish population of 1,429.

Jews have lived in Hebron since antiquity — it’s where, according to Jewish tradition, Abraham purchased the Cave of the Patriarchs. Modern records date the community back centuries, despite discrimination under Ottoman rule and bans on Jewish prayer at holy sites. In 1929, Arab rioters carried out a massacre, wiping out Hebron’s Jewish population. Dozens were murdered; the rest were expelled. Under Jordanian rule from 1948 to 1967, Jews were banned from the city entirely. When they returned after the Six-Day War — not as colonists, but as a displaced community coming home — Theroux picks up the story there and calls it “illegal.”

On the Six-Day War itself, Theroux offers no context. No mention of the Arab armies preparing to destroy Israel. No mention of Israel’s preemptive strike against an existential threat.

According to The Settlers, Israel simply “occupied” — full stop.

Palestinian Terrorism? Not Even a Footnote.

Theroux visits Evyatar, a small Jewish community near the Palestinian town of Beita, and uses it as a stand-in for the entire West Bank. Beita is depicted as a symbol of peaceful resistance: a proud, ancient Palestinian village standing firm against violent settlers backed by IDF soldiers.

It’s a neat story. Too neat. Because missing from the story are years of organized, violent riots from Beita — complete with Molotov cocktails, burning Stars of David, and Nazi swastikas. All carefully omitted to preserve the narrative: Palestinians peaceful, settlers aggressive. Facts that don’t fit? Left on the cutting room floor.

Meanwhile, Israeli nationalism is treated as something sinister and unsettling — a moral aberration to be examined. The notion that Jews might want sovereignty or security is met with thinly veiled suspicion. Yet Hamas’ goal of a Jew-free Palestine, explicitly laid out in its charter, is never mentioned. Nor is the Palestinian Authority’s “pay-for-slay” policy, which literally incentivizes terrorism by rewarding those who murder Israelis — including women and children.

These aren’t fringe details. They’re central to understanding the region. And Theroux knows it. He just doesn’t care.

The BBC’s Complicity

That The Settlers aired on the BBC — a publicly funded broadcaster once seen as a gold standard of global journalism — says plenty. Not just about Louis Theroux’s agenda, but about the institutional direction of the BBC itself. This wasn’t a rogue filmmaker sneaking bias past the editors. This was bias built into the foundation — signed off, packaged, and broadcast under the banner of credibility.

There is, of course, no problem with scrutinizing Israeli policy, and no issue with questioning the settlement enterprise or highlighting the tensions in the West Bank. But journalism — real journalism — demands context. It demands precision. It demands at least a passing familiarity with the full scope of the story.

Theroux offers none of that. He arrives with a predetermined script and casts his roles accordingly: Hero. Villain. Victim. Oppressor. And when reality refuses to cooperate? It’s left out.

Louis Theroux didn’t return to Israel to understand it. He returned to flatten it. To reduce its complexity to a morality play — and to ensure everyone knows the antagonist is.

The Settlers isn’t a documentary. It’s a hit piece. And the BBC handed him the camera — then applauded the performance.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

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Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl

Jewish-American Wall Street Journal journalist Daniel Pearl was kidnapped and murdered by Islamist terrorists in Pakistan in 2002. Photo: Screenshot

The Indian government announced on Thursday that its military forces had killed “Pakistan’s most wanted terrorist,” who was connected to the 2002 murder of Jewish-American Wall Street Journal journalist Daniel Pearl.

On Wednesday, India launched “Operation Sindoor,” which the ruling Bharatiya Janata Party (BJP) claims is targeted at dismantling “terrorist infrastructure” in Pakistan and Pakistan-administered Kashmir.

The operation came after Pakistani terrorists killed 26 Hindu tourists in Kashmir last month amid escalating tensions between the two countries.

In a post on X, the BJP confirmed that during this week’s operation, the Indian army killed Islamist terrorist Abdul Rauf Azhar, who was involved in numerous terrorism plots, including the 1999 hijacking of an Indian Airlines flight, the 2001 terror attack on the Indian Parliament, and the 2016 Pathankot Air Force base attack.

Azhar’s involvement in the 1999 hijacking led to the release of Ahmed Omar Saeed Sheikh, a British-born al-Qaeda member with close ties to Pakistan’s intelligence services, who later was involved in the kidnapping and subsequent murder of 38-year-old Pearl, who was covering the war on terror as a journalist when he was abducted.

In a statement on X, Pearl’s father, Judea, addressed initial reports regarding Azhar’s death and his connection to his son’s murder.

“I want to clarify: Azhar was a Pakistani extremist and leader of the terrorist organization Jaish-e-Mohammed. While his group was not directly involved in the plot to abduct Danny, it was indirectly responsible. Azhar orchestrated the hijacking that led to the release of Omar Sheikh — the man who lured Danny into captivity,” he said.

In 2002, the Jewish-American journalist was abducted and killed by a group of Islamist terrorists connected to Azhar’s militant network, which had ties to al-Qaeda and Jaish-e-Mohammed, a terror group aiming to separate Kashmir from India and incorporate it into Pakistan.

On Jan. 27, 2002, an email was sent to several Pakistani and US media organizations, which included several photos, stating that Pearl was being held in “inhumane” conditions to protest the US treatment of Taliban and al Qaeda prisoners in Cuba. Photo: Screenshot

Originally stationed in New Delhi as the South Asia bureau chief for The Wall Street Journal, Pearl later moved to Pakistan to investigate terrorism following the Sept. 11, 2001, terrorist attacks in New York City.

After kidnapping Pearl at a restaurant in Karachi, southern Pakistan, the Islamist terrorists, who identified themselves as the National Movement for the Restoration of Pakistani Sovereignty, accused him of being an Israeli spy and sent the United States a list of demands for his release.

However, Washington did not meet their demands, and Pearl was ultimately executed after being held captive for five weeks.

His wife, Mariane Pearl, gave birth to a baby boy, Adam D. Pearl, in Paris later that year. On the Daniel Pearl Foundation website, she said, “Adam’s birth rekindles the joy, love, and humanity that Danny radiated wherever he went.”

The post Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl first appeared on Algemeiner.com.

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Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete. Photo: Screenshot

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete just days before the Tunisian island was set to host its annual Jewish pilgrimage, which is expected to draw thousands of visitors.

On Wednesday morning, two Jewish men — owners of a jewelry shop in the center of the island, located off Tunisia’s southeast coast — were physically assaulted by a man carrying a large knife.

Although the attack was halted when one of them screamed — alerting members of the local Jewish community who subdued the assailant — one of them was left severely injured.

According to local media reports, the attacker had surveyed the island the day before, visiting several stores to identify those owned by Jews. Local police arrested him shortly following the assault.

After the attack, one of the owners was admitted to the hospital with severe injuries. The 50-year-old Jewish man had his fingers severed during the assault and underwent surgery to reattach them.

Israeli Foreign Minister Gideon Saar condemned the attack and expressed his wishes for a swift recovery to the victims.

“This attack comes two years after the previous deadly assault that claimed Jewish lives and the lives of security personnel during the Lag BaOmer celebration,” the top Israeli diplomat wrote in a post on X.

“I call on the Tunisian authorities to take all necessary measures to protect the Jewish community,” Saar continued.

Djerba is home to the majority of Tunisia’s Jewish community, numbering about 2,000 people, and is also where the renowned El Ghriba Synagogue, one of North Africa’s oldest synagogues, is located.

The attack comes just a week before Jewish pilgrims are expected to arrive on the island for the Lag B’Omer holiday, when thousands gather annually for three days of festivities. The annual pilgrimage to El Ghriba Synagogue, scheduled for May 15 and 16 this year, draws visitors from around the world.

The synagogue has been targeted in multiple terrorist attacks over the years, including in 1985, 2002, and 2023.

Two years ago, a shooting at the synagogue claimed the lives of two Jewish cousins and three police officers. Aviel Hadad, a 30-year-old Israeli goldsmith, and Ben Hadad, a 42-year-old Frenchman who had traveled to join the festivities, were among the victims.

The post Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage first appeared on Algemeiner.com.

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