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For fleeing Jews, Venezuela was a golden land — now in exile, they watch their homeland’s unrest with trepidation
After their overcrowded motorboat ran aground and took on water, the 15 migrants swam up to a Tampa beach. The men they paid back in Havana had promised they’d be in Miami within five hours; instead they were at sea for five days, running out of food and water.
Two of the migrants had to be carried ashore, where they were swiftly detained by the police. Years prior, their entry would have been easy with a pathway to citizenship, but now with an anti-immigrant backlash they were sentenced to a year in jail.
After a week, a sympathetic Cuban-born prison guard smuggled out a letter asking for help. “They hold us,” it read, “as if we were criminals, murderers, in stifling dark rooms. We are given only black coffee in the morning and fed once a day, and very limited at that.”
The letter writer worried that he and his fellow refugees might spend months in the dark cell without air or light. But what he feared most was being deported.
Amazingly, the letter got them out.
The letter’s author was Mordechai Freilich, a 26-year-old Polish Jew who had run into trouble as a socialist organizer in a shoe factory in Cuba then ruled by General Gerardo Machado. Written in Yiddish, the letter was mailed to Freilich’s uncle in New York who was instructed to share it with this newspaper, the Forward, which published it on May 14, 1931 under the headline: “Jewish immigrants rescued from sinking boat and arrested when they try to smuggle themselves into America.”
Mordechai, known as Máximo, had written articles for the Forward before he’d left Poland two years earlier. At the time, it was the most widely read ethnic publication in the United States. The newspaper’s general manager, the influential New York politician Baruch Charney Vladeck, persuaded the future governor of New York Herbert H. Lehman to intervene. Freilich and the others were released on condition they find a country to accept them within two weeks.
“The United States was the goldene medine; it was the salvation, but it was closed,” Máximo’s daughter Alicia Freilich told me by phone from her home in Delray Beach, Florida, “Venezuela became our goldene medine.”
Alicia was born in Caracas in 1939, and for the past 57 years, she has been a columnist for El Nacional, the leading Venezuelan newspaper, which itself has become an exile. In 2018, the government seized its headquarters. Today, the web-only publication is blocked by the nation’s internet providers, limiting its readership to the Venezuelan diaspora and those within the country determined enough to digitally bypass the censorship.
In 2012, Freilich suspected her phone was tapped by the government and fled to Florida. If it wasn’t for her advanced age, she’s sure she would have been jailed for her criticism of then-President Hugo Chavez.
“I became an immigrant at the age of 73,” Alicia told me in Spanish the week after President Nicolás Maduro and his wife were arrested by American forces. “I never thought I’d leave.”
Since 2012, a quarter of Venezuela’s population, nearly 8 million people, have left, fleeing food insecurity, political oppression and spiraling gang violence. Though Venezuela was once home to a community of 25,000 Jews, its Jewish population has fallen to 5,000. Alicia Freilich remembers full synagogues, and generous charities that allowed for even the poor to attend Jewish day schools and take advantage of the busy community center, and Jewish retirement home. Now the first thing visitors to the website of the nation’s leading Sephardic organization see is detailed information on how to apply for Spanish citizenship,
While there was a small Sephardic Jewish community in Venezuela in the 19th century, the country’s Sephardic families came mainly from Morocco during the country’s post-war oil boom. Most Venezuelan Jews, however, are Ashkenazi, the children or grandchildren of Eastern European Jews who left Europe before the Holocaust, like Alicia’s parents Máximo and Rifka, or survivors who came after the war, like Alicia’s ex-husband Jaime Segal.
In 1938, Máximo made a return trip back to Poland. “I begged them [my extended family] to leave, that there was going to be a war,” Máximo told Alicia in an interview published in her 1976 book Interviewees in the Flesh, “but they laughed at me.” After the war, his in-laws, Alicia’s aunt and uncle Gutka and Abraham, who survived Auschwitz, joined the family in Caracas.
Officially, Venezuela had restrictive immigrant policies, but made exceptions. In 1939, the government of Eleazar López Contreras gave refuge to 250 German Jews onboard the Caribia and Köningstein ships which had been denied entry at all other ports. Máximo Freilich was one of the representatives of the Jewish community who welcomed the new arrivals at the port in La Guaira.
“Venezuelans are magnificent, generous,” Alicia told me, “like my father used to say, ‘the people are so generous that even a beggar would offer some of his coffee.’”
Máximo, like most Jewish immigrants at the time, was a “claper,” the Yiddish term for an itinerant salesmen. After years of “claping” on doors, peddling rags, he graduated to a Caracas storefront. Among Jews, the self-educated Máximo was a respected figure, a contributor to Yiddish newspapers like the Forward, a settler of disputes, a man consulted over beet soup and gefilte fish. But he never mastered Spanish, and to Venezuelans he remained a “musiu,” slang for a foreigner.
In 1987, Alicia wrote her first novel, Cláper, adapting Máximo’s Yiddish diary from his early years in America, which she intertwines with her own story. Máximo’s journey is from his shtetl, fictionalized as “Lendov,” Alicia’s is from her sheltered Jewish day school childhood into the wider Venezuelan society, attending college and starting her career. She mixes in literary circles, rubs shoulders with leading intellectuals and leftwing dissidents, yet she’s never fully at ease, discovering she is not so different from the “Polish peasant” parents she wished to escape.
“Half a century ago, a bunch of musiús began arriving. They knocked on doors in order to sell rags. They knocked: clap, clap, clap,” she writes reflecting on her success in journalism. “So daughter of a cláper, I too am a caller. When I knock and knock from the pressroom, what I wish to sell for free is what we might call ethical anxiety.”
Alicia’s part of the narrative comes in the form of a monologue to her psychoanalyst, like in Philip Roth’s novel Portnoy’s Complaint, which she references in her book. But Caracas is not Newark. Beyond the middle class of the cities is vast poverty. Venezuelan Jews helped build the democracy that emerged in 1958 after the Pérez Jiménez dictatorship, and for four decades Venezuela was considered one of Latin America’s most stable and affluent countries. But oil wealth bred corruption, inequality fueled unrest and by the 1990s the system was fracturing.
In 1999, the socialist Hugo Chavez, who had led a failed coup attempt seven years earlier, was elected president. Initially popular for promising to redistribute oil wealth to the poor, Chavez chipped away at democratic norms leading many professionals to exit the country in the early 2000s.
“They never directly target the [Jewish] community,” said Alicia, but Chavista anti-Israel rhetoric created a hostile atmosphere. In 2009, armed men overran the nation’s largest synagogue Tiféret Israel in Caracas, desecrated the sanctuary, stole objects and spray painted antisemitic and anti-zionist messages demanding the government expel Jews. That’s when she first thought about leaving.
Soon, she said, her younger sister Miriam Freilich, a culture writer for El Nacional and host of a radio program, decided it was impossible to be an independent female journalist in Caracas. She moved to Colombia before joining her daughter in Israel, and passed away in Spain last year. Alicia’s two sons had left years earlier. They did post-graduate studies abroad in the 1990s and decided not to return.
Ernesto Segal is a physician in Florida and Ariel Segal, who has lived in both the U.S. and Israel, is a communications professor in Lima. “’I prefer Venezuela as a people, as a climate, as the landscape,’ Ariel, 61, told me over Zoom from Lima. “I haven’t returned because of the Chavismo.”
“‘We lived in paradise, but we didn’t realize it,’ Ariel said. He particularly remembers Club Hebraica, the Jewish community center in Caracas, not just a sports center but a hub for youth groups, singles mixers, and holiday celebrations. It’s where he went to school. “After Chavez, we realized, ’wow, that was wonderful. We had freedom. We could change the president every five years. Politicians never threatened each other.’”
For years after he’d left, Ariel returned for weeks at a time each year to lecture at Venezuelan universities on authoritarianism and the Middle East. Then, in 2016, he was accused by name on a government television program of being an agent of the Mossad. He hasn’t been back since.
It was after Chavez’s death in 2013 that most Venezuelans migrants left. With a fall in oil prices and Nicolas Maduro in power came inflation, shortages and increased corruption. Increases in U.S. sanctions further strained the economy making it difficult for the average person to access food and medicine. Early waves of middle-class immigrants left the country on planes with visas. Jewish Venezuelans headed to Florida, Spain, Panama, and Israel.
More recent migrants are poorer without passports or visas. Many fled initially to countries within the region with over 2 million residing in Colombia, but others were forced to head north to the United States. Their treacherous and unauthorized immigration was not so different from Máximo’s journey in 1931.
At the end of his first term, President Trump deferred deportation for Venezuelans. More recently, he has turned hostile claiming “hundreds of thousands” of Venezuelan migrants are members of what he calls “savage” and “bloodthirsty gangs” like the Tren de Aragua, which he says President Maduro sent to “terrorize Americans.” Last year, he stripped the protective immigration status of more than half of the nation’s 1.2 million Venezuelan immigrants, targeting them for deportation. Now, his administration has suggested that with Maduro in prison, Venezuelans can return home.
“They took the clown out of the circus, but they left the rest of the troupe,” Alicia told me. Maduro’s arrest has been celebrated by Venezuelan exiles, but she doesn’t feel it’s enough. The current acting president Delcy Rodriguez and her brother, Jorge, the National Assembly president, long allies of Maduro, are extremely dangerous, she says.
She’s hopeful that slowly things will improve, but she says that Trump’s unpredictable personality and disregard for the rule of law worry her, as both a Venezuelan and as a Jew living in the United States. While he has been friendly to Jews, she says she fears he could easily turn on them, and, she added, his focus with Venezuela is oil, not human rights. “They are not acting with solid democratic principles in the country,” she said, “but the United States [democracy] itself is also at risk.”
Even if Venezuela gets on the path to democracy, it will take time. Alicia doesn’t believe exiles will return home anytime soon. She herself doesn’t seem to be going anywhere. At 86, her energy goes into her weekly column for El Nacional. On the 80th anniversary of the liberation of Auschwitz, she wrote about her survivor aunt and uncle. Mostly, though, she focuses on current Venezuelan politics.
Her father had written from Caracas for Yiddish speakers thousands of miles away. Now, Alicia speaks to a Venezuelan diaspora.
In a recent column, she stressed the only people with the legitimate authority to run Venezuela and restore freedom to the masses are those who were fairly elected in 2024 “There is no other correct way to rescue the imperfect and perfectible democracy,” she concluded.
Florida, Alicia Freilich told me, is not her home; her community, her focus, her heart remain in Caracas. It reminds me of something she quoted her father as saying: “I stayed back in Lendov, just my feet left.”
The post For fleeing Jews, Venezuela was a golden land — now in exile, they watch their homeland’s unrest with trepidation appeared first on The Forward.
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Someone changed this World Cup referee’s Wikipedia page to say he was Jewish. Enraged soccer fans believed it.
Since Egypt’s dramatic World Cup exit on Tuesday, French referee Francois Letexier has become the target of intense scrutiny around the globe.
Argentina came back from a 2-0 deficit to win after Letexier controversially disallowed an Egyptian second-half goal.
One of Egypt’s players said afterward the outcome had been “rigged.” At his weekly press conference, New York Mayor (and noted soccer fan) Zohran Mamdani said Egypt had been “robbed.” And with an assist from Wikipedia and X’s Grok AI, a legion of online critics thought they had figured out why: Letaxier, they believed, was Jewish.
Within hours of the game ending, someone had edited Letexier’s Wikipedia page to say that he was “born to an Orthodox Jewish family.” The editor later added that the referee’s grandfather fled Nazi persecution.
There was no evidence for the claim — the anonymous editor’s only citation was an article that made no mention of Letaxier’s religious background. But after a screenshot of the edited page was posted on X, soccer fans quickly pounced.
“Born into an Orthodox Jewish family,” wrote one X user. “That explains a lot of things.”
When one user questioned the claim’s veracity, Grok, X’s artificial intelligence tool, confirmed the misinformation, citing Wikipedia. The Wikipedia page was then updated again to cite Grok.
The referee’s fabricated Jewish identity stayed on the page for nearly eight hours before it was removed, enabling the claim to spread widely. On social media platforms where antisemitism often goes unchecked, simply sharing a screenshot of the Wikipedia page was enough to start a feeding frenzy.
Even after the claim was taken down from Wikipedia — and the responsible editor banned — others shared screenshots of the removal as proof of a coverup.
“No way, they scrubbed the French referee’s early life section on Wikipedia 😂,” wrote one X user, juxtaposing images of the page with and without the Jewish claim. That post was reshared 3,000 times and received 20,000 likes, as others that attempted to counter that narrative were dismissed or ignored.
Most of Wikipedia’s 67 million articles can be edited by anyone, a crowdsourcing model upon which it has grown into one of the world’s most trusted sources of information. But the claim’s viral spread showed the ease of manipulating Wikipedia to spread false information, especially during breaking news events.
The refereeing controversy hit a sweet spot of international outrage in large part because the World Cup team whose goal was disallowed was also the one most associated with Palestinian nationalism. The beneficiary was the tournament favorite. And FIFA, the tournament organizer, has often been accused of corruption, including at this year’s event.
The Egyptian team had never won a World Cup game before this year. When it defeated Australia in the tournament’s first knockout run, Egypt’s head coach Hossam Hassan waved a Palestinian flag as he celebrated on the pitch.
After the match, he spoke for more than four minutes on the subject, telling reporters that the situation in Gaza was “a stain on the conscience of the entire world.”
“If there is anyone in the world who does not feel for the Palestinian people, then they are not human — whether they are Arab, European, or American,” Hassan said.
After Egypt’s loss to Argentina, Hassan criticized the controversial call and accused Letexier of denying Egypt a penalty in a different incident. Egypt’s Football Association also said the officiating raised serious concerns.
The comments online were more personal, including the edits to Letexier’s Wikipedia page that assigned him a Jewish heritage he does not have.
The same user who added the claims about Letexier’s Jewish heritage also edited the page of Argentina President Javier Milei, describing him as “a Jewish b—h.” (Unlike Letexier, Milei has known Jewish ancestry.) That user, who goes by Maqaumat, was banned Wednesday from future edits.
The post Someone changed this World Cup referee’s Wikipedia page to say he was Jewish. Enraged soccer fans believed it. appeared first on The Forward.
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Possible Platner replacements and their divergent stands on Israel
(JTA) — Following the implosion of Graham Platner — a harsh critic of Israel who lobbed a parting shot about “genocide” in Gaza in his video Wednesday quitting the Maine Senate race — a number of possible replacements have emerged. And as their names have surfaced, interest and questions about their positions on issues of concern to the Jewish community also have arisen.
There is a significant range of views among the possible candidates on the American Israel Public Affairs Committee pro-Israel lobby, arms sales to Israel and whether there was a genocide in Gaza, based on their past and recent comments.
In statements to JTA, pro-Israel groups Democratic Majority for Israel and the Jewish Democratic Council of America both urged the party to nominate a candidate aligned with their values; Platner had drawn concern from a number of Jewish groups because of his covered-up Nazi tattoo and stance on Israel.
Some of Platner’s former volunteers have said they want his replacement to fit his mold as a progressive and Israel critic who is taking on establishment politics in the effort to unseat GOP Sen. Susan Collins. After Platner dropped out, the Maine Democratic Party announced on Wednesday that to fill the candidate vacancy it will hold a nominating convention made up of about 600 people selected by county-level Democratic committees. The timing of the convention is not yet clear; the deadline for naming a replacement is July 27.
“There is an unprecedented amount of energy and enthusiasm among Maine Democrats, driven in part by many of the dedicated volunteers and supporters who were inspired by Graham Platner’s campaign,” the party said in a statement. “We look forward to coming together and harnessing that energy around our new nominee as we work to defeat Susan Collins in November.”
Here are some of the replacements being mentioned and what they’ve said about Jewish-related issues, Israel and AIPAC. None of the possible nominees responded to JTA’s requests for comment.
Nirav Shah, epidemiologist and healthcare executive
Nirav Shah, who ran for the Democratic gubernatorial nomination in June, finishing second in ranked-choice voting, told reporter David Weigel on Tuesday that he supports an arms embargo on Israel, and he accuses the country of having committing genocide. Shah also said that in keeping with his policy he would not accept funds or an endorsement from AIPAC.
Shah has touted himself as a political outsider like Platner and said Tuesday that he had “no establishment support, and no major political endorsements” when he was running for governor. He has called on possible Platner replacement to participate in a televised debate and “multiple” town halls across the state to make the nomination process transparent.
Troy Jackson, logger and union leader
Troy Jackson, who has backing from the left, had a close political alliance with Platner until calling for him to step aside on Monday and officially launching his campaign for the nomination on Wednesday.
A number of Platner’s supporters have called for the party to nominate Jackson, who finished third behind Shah in the gubernatorial primary. He’s said little publicly related to Israel, but in his run for governor, Jackson had the backing of a number of left-wing, strongly pro-Palestinian politicians, including Vermont Sen. Bernie Sanders and California Rep. Ro Khanna, as well as Maine’s Democratic Socialists of America chapter.
Sanders’ group Our Revolution and left-wing streamer Hasan Piker — a staunch Israel critic who’s drawn accusations of antisemitism — are both backing Jackson to be the new Senate nominee.
In 2024, at the Maine State Democratic Convention, Jackson, who served as convention chairman, reportedly attempted to quiet down a small group of protesters who called for a ceasefire in Gaza and called Maine Rep. Jared Golden a “war criminal” during a video celebrating the Jewish congressman.
“I believe in the ability of people to demonstrate and protest,” Jackson said amid the outburst. “There is a time for that.”
Shenna Bellows, Maine secretary of state
Before assuming her current role, a position that is filled by state lawmakers every two years, Shenna Bellows served as the executive director of the Holocaust and Human Rights Center of Maine.
In May, Bellows spoke at the Jewish-Asian Friendship Dinner, hosted by the Jewish Community Alliance of Southern Maine. Bellows said she began working with the JCA during her time leading the Holocaust museum, and said she’d attended numerous events that discussed “many stories of Holocaust survivors and of genocide around the world, and how important it is that we stand up for all of each other, and for unity, and the love that we have for all of each other.”
Bellows also commended the JCA for its response to the surge of Immigration and Customs Enforcement presence over the winter, which included mutual aid to support people who felt unsafe leaving their homes.
Bellows does not appear to have commented extensively on Israel, although she signed Maine Gov. Janet Mills’ 2023 proclamation recognizing the 75th anniversary of the founding of modern Israel that wished the country “a peaceful and prosperous future.”
Jordan Wood, ex-congressional staffer
A former staffer for former California Rep. Katie Porter, Jordan Wood spoke extensively about his views on Israel and AIPAC in an interview as a Senate candidate in Maine last fall. He was the first Democrat to enter the race for Collins’ Senate seat before being overshadowed by Platner and later suspending his campaign to run for the House.
Wood told Democratic commentator Kaivan Shroff that he would support Sanders’ resolution to restrict offensive weapons sales to Israel but backs the continuation of aid to the Jewish state with conditions.
Wood said he believes Israel has committed war crimes in Gaza, but stopped short of accusing the country of genocide, pointing to a connection between that accusation and a rise in antisemitism.
“I’ve hesitated on it because I’m also seeing a real rise in antisemitism in the United States,” Wood said. “My husband is Jewish, and the acts of violence toward Jewish Americans is very much connected to the language that we use.”
Wood added that it would be “a huge deal for the United States Congress to designate what’s going on in Gaza as a genocide officially.”
“There could be consequences to that of US citizens that have served in the IDF,” he said. “Do they get prosecuted?”
Wood also said he would not take money from AIPAC, and added that there is a “huge amount of distrust” of the lobbying organization among Democratic voters.
“I believe the only way to truly prove to a voter that you are voting and prioritizing policies in their best interest, and for our country’s best interest, is to remove any perception of corruption or misdealing,” Wood said.
Dan Kleban, brewery owner
Dan Kleban, who announced on Wednesday that he is back in the race for Senate after having suspended his campaign in October and endorsing Gov. Janet Mills, who dropped out before the primary after trailing in the polls, has a very different approach from Platner to the U.S.-Israel relationship.
In an interview with CNN on Wednesday, Kleban refrained from accusing Israel of committing genocide, instead calling the military campaign in Gaza an “absolute tragedy.” Kleban said he would condition arms sales to Israel.
When Kleban — a political novice and co-founder and co-owner of the Maine Beer Company — first launched his Senate campaign last fall, he told Politico that he did not support the recent resolution from Sanders to block certain arms sales to Israel.
“I believe Israel has a right to defend itself,” he said. “I don’t think that we solve the horrific humanitarian crisis in Gaza by disarming Israel and exposing them to harm.”
This article originally appeared on JTA.org.
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For generations of Jews, this cookbook defined the journey from immigration to assimilation
Recipes for the Melting Pot: The Lives of the Settlement Cook Book
By Nora L. Rubel
Columbia University Press, 232 pages, $28
It was an inspiration for bestselling cookbook writer Mark Bittman, a trusted reference for James Beard, the first recipe book owned by New York Times food critic Mimi Sheraton, and the source of the recipes that famed Jewish cookbook writer Joan Nathan grew up with: The Settlement Cook Book, across 40 editions, sold over 2 million copies and defined Jewish American food.
In her book Recipes for the Melting Pot: The Lives of the Settlement Cook Book, Nora L. Rubel traces the book from its birth as a 1901 fundraising pamphlet by Elizabeth “Lizzie” Black Kander, a kosher cooking-class instructor for Milwaukee immigrants, to its life as a hardcover distributed globally by Simon & Schuster into the 1990s.
For many Jewish Americans, the cookbook brings back memories of seder meals and their mother’s brisket. I didn’t grow up with a dog-eared copy of my grandma’s, but that didn’t mean I found the book any less interesting. Rubel, a University of Rochester professor of religion, discovered The Settlement Cook Book in graduate school. In it, she found not just a snapshot of the Jewish American kitchen throughout the 20th century, but also a continuous debate over what counts as American, conducted in the language of potato soup and noodle kugel.
Rubel credits Kander with pioneering “culinary pluralism” at a time when social reformers pushed immigrants to rid themselves of their garlicky and spiced ethnic cuisine in favor of a blander New England “diet of cornmeal mush and pea soup.“ Kander, a Reform Jew, aimed to help recently arrived Eastern European Jews integrate into American society. Unlike Christian reformers, Kander, an ethnic minority herself, envisioned an America where immigrant groups belonged.
The first edition contained kosher recipes for traditional Ashkenazi fare, but the Russian Jewish immigrant women in Kander’s class were also being prepared for domestic work in the Milwaukee homes of wealthier German Jews like Kander who did not keep kosher and had a taste for ethnic cuisine. Thus, the matzo ball recipe appears on the same page as the mulligatawny soup, and filled fish (gefilte fish) sits alongside scalloped oysters.
Rubel argues that, by not placing Jewish or other ethnic dishes in a separate section, the Settlement Cook Book is the among the first to define modern American cuisine through its immigrants. “Kander’s vision of American diversity,” she writes, “suggests that ethnic recipes are on equal footing with each other and traditional ‘American’ recipes, thus framing the United States as a multiethnic society.”
The ethnic mix and straightforward, simple recipes made Kander’s book the most successful of the era’s many charitable cookbooks. It funded the Abraham Lincoln House, which offered programming for impoverished Jews, as well as the Milwaukee Jewish Center, and helped establish Milwaukee’s first nursery school. By mid-century it had expanded from helping Jewish immigrants to funding programs for the broader public.
Kander was blunt that her philanthropy was rooted in what she called a “selfish motive.” The affluent German-Jewish community in Milwaukee feared the newly arrived Orthodox, unassimilated Yiddish-speaking Eastern European Jews might spark American antisemitism, which would threaten their own status. “To protect ourselves, our own reputation in the community,” Rubel quotes Kander, “we must work with tact, with heart and soul to better the home conditions of our people . . . and teach them habits of industry and cleanliness.”
The quote is a reminder that despite the framing of Kander as a multiculturalist, at its heart, The Settlement Cook Book was an assimilationist project. As Rubel notes in her introduction, “liking foodways does not automatically translate into welcoming the people who make it.” A century ago, Americans ate chow mein while backing the Chinese Exclusion Act; many today happily order tacos and arepas, while supporting ICE raids targeting Mexican and Venezuelan immigrants. Still, the book captures a real push-and-pull into what counts as American– with the immigrants being Americanized, inevitably changing what it means to be American. .
Unsurprisingly, many Jewish immigrants didn’t appreciate Kander’s “selfish motive.” While young Jewish women were enthusiastic about the classes, their parents resented the patronizing German-Jewish teachers. Kander’s plan to train domestic workers backfired, the immigrant girls rejected being “neat little housekeepers,” preferring clerical and garment work. Rubel notes that the Jewish women avoided work at the time associated with African Americans. “In a country with a distinct color line,” she wrote, “Jews found their whiteness still in question, tenuous at best.”
In response, Kander pitched the cooking classes as preparation for marriage, as captured in the book’s original title: The Way to a Man’s Heart: The Settlement Cook Book. For decades, the book was a quintessential bridal gift, yet its crowdsourced nature allowed it to evolve with the times.
Wartime editions included canning instructions; the book went dry during Prohibition; and new gadgets and processed foods were introduced to keep up with the post-war kitchen. By the 1970s, however, the nonprofit organization that held the rights to The Settlement Cook Book resisted change, and became a guardian of tradition. The book stubbornly kept old fashioned housekeeping tips like how to remove stains with cod-liver oil and a section entitled “When There Is No Maid.” Only in the last edition, published in 1991, did an editor prevail to have pad Thai, curried lentil and refried beans appear alongside kugel and kreplach, altering the book’s content, but returning to Kander’s multicultural instincts.
Most keenly, Rubel examines the paradox of what makes The Settlement Cook Book so profoundly Jewish, given its massive popularity among gentiles and while it had many Jewish recipes, one would never know from its cover. Simon & Schuster, which took over the book in 1954, further chipped away at any hint of Jewishness in favor of mass appeal.
But as was the case with mid-century Jews assimilating into middle-class America, the cookbook’s Jewishness was not erased; it was merely coded, obvious to anyone looking for it. It’s precisely the cosmopolitan blending of recipes that makes The Settlement Cook Book a truer representation of how Jewish Americans actually ate than a Haddasah cookbook or the popular 1958 Jennie Grossinger’s The Art of Jewish Cooking. “Unlike kosher cookbooks that eschew treyf,” writes Rubel, “it is what this cookbook includes, rather than what it omits, that codes the text as Jewish.”
Ultimately, this coded nature led to the book’s greatest irony. As mid-century Jewish Americans moved to the suburbs, they yearned for the food and customs of the old neighborhood, if not the old country. Once a tool to Americanize Jews, The Settlement Cook Book became the definitive guide for American Jews who wanted to remember how to make matzo brei and gefilte fish. Rubel argues that the book itself became a marker of a Jewish home without explicitly announcing religion or ethnicity.
Though nostalgia kept The Settlement Cook Book alive in its final decades, and has kept it in the Jewish American consciousness, I have no memory of my family ever using it and have zero nostalgia for it. The recipes Rubel reproduces in her book might be of historical interest, but a 1910 chop suey recipe with canned mushrooms and chicken gizzards is decidedly dated today. And yet, reading this book, I felt incredibly seen.
That is because, as early as 1901, Lizzie Black Kander defined part of being Jewish in America as a cosmopolitan embrace of the world. The 1921 edition, for instance, includes a “Chinese Supper” menu as well as a list of Passover Seder recipes, “allowing Jews,” as Rubel puts it, “to have their gefilte fish and eat chop suey too.”
Yet 125 years since Lizzie Kander wrote her recipe pamphlet, it’s clear that, when it comes to building a truly multicultural and tolerant society, enjoying both gefilte fish and chop suey is the easy part.
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