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Scallion fights, soft matzo and other Passover traditions live on around the world
Indian Jews smear animal blood on their doors. Ethiopian Jews gorge on chickpeas. Iraqis dump wine after the meal. And matzo might be soft and squishy, depending on where in the world the recipe hails from.
Adapting Passover to the cultures and conditions of the places where they lived is a practice Jews have sustained for centuries around the globe. Today, even as many of these communities live far from their countries of origin, these regional traditions continue in the diaspora. Here are some of them.
India: Blood on the door, rice in the tandoor
On Passover in India, members of the Bene Israel community mark their doorposts with blood.
Traditionally, families slaughtered cows or goats and pressed bloody handprints onto their homes, echoing the biblical commandment in the Exodus story. While some Indian Jews continue that tradition, it has adapted over the 20th century. Today, a kosher butcher in Mumbai saves papers stained with the blood of animals he ritualistically slaughters and distributes them to community members so they can continue the tradition.
“It’s the commandment to put the blood on the door,” said Yael Jhirad, a Mumbai-based member of the Bene Israel community, who called the practice a “hallmark” of their tradition.
For Indian Jews, the food eaten during Passover looks entirely different than the usual fare, Jhirad said. Bene Israel Jews avoid dried spices, a staple of Indian cooking, out of concern that they may contain chametz, the leavened grain products forbidden during Passover, which can result from even small amounts of fermentation.
Rice flour is also central to Indian Passover traditions. Until the modern era of commercial food manufacturing, its preparation was labor-intensive: A month before the holiday, rice would be washed, dried in the sun and ground in mills used exclusively by the Jewish community to avoid contamination. Women gathered for weeks to prepare the milled rice, eventually turning it into flatbread. Before gas stoves, families even constructed clay tandoor ovens specifically for Passover.
Today, only about 3,500 Jews remain in India, most of them in Mumbai. Many now celebrate at communal Seders held at the city’s five active synagogues. “It becomes a great way to meet the community and be together,” Jhirad said.
Ethiopia and Yemen: A Passover time capsule
Because Jews in Ethiopia and Yemen were geographically isolated for centuries, many of their Passover traditions developed with little outside influence.
Ethiopian Jews, known as Beta Israel, practice a form of Judaism rooted primarily in the Torah, without later rabbinic additions. Because of this, they do not traditionally use a Haggadah to tell the story of the Israelites leaving Egypt. Instead, in Ethiopia, the Jewish community gathers outside the local synagogue on Passover to hear the story of the Exodus recited by religious leaders known as kesim. Today, Ethiopia is considered to be home to the largest Seder in the world, where 4,000 Jews congregate in Gondar, Ethiopia, to hear the Passover story told.
According to Brhan Leibman Worku, an Ethiopian Jew who lives with her family in Israel, preparation for the holiday in Ethiopia takes around three weeks. Many fast before the holiday and immerse themselves in water, often at a nearby river, to “enter the holiday with a sense of purity and intention,” and “become spiritually ready to receive freedom.”
Before the holiday begins, Worku said Ethiopian Jews consume a strict diet of chickpeas, which, in Ethiopian Jewish custom, were thought to purify the gut and digestive system.
Ethiopian Jews maintained the biblical tradition of animal sacrifice during Passover. But when many immigrated to Israel in the 1980s and encountered rabbinic Judaism, Worku said, Ethiopian Jews were shocked that other Jewish communities no longer practiced the custom. “They were like, we’ve been doing this for thousands of years,” she said.
Today, approximately 13,000 Jews remain in Ethiopia, with most having immigrated to Israel. Many of Israel’s 150,000 Ethiopian Jewish citizens purchase and share a cow or sheep between several families to eat during the holiday to commemorate that earlier practice.
Ethiopian matzo also differs from the crisp, cracker-like version familiar to many Jews and was instead baked fresh daily to maintain a soft texture. In Ethiopia, only post-menopausal women prepared it, a practice tied to concerns about ritual purity. That tradition is still kept by many Ethiopian Jewish women in the diaspora.
In Yemenite communities, too, matzo is soft, warm and flexible, resembling a laffa bread. It is traditionally mixed, shaped and baked in clay ovens, all in under 18 minutes to ensure kashrut. ”In Yemen, the community did not settle for pre-holiday baking; instead, they insisted on baking fresh matzo every single day of the festival,” said Shai Naggar, an expert on Yemenite Jewry. The Yemenite matzo is said to be most similar to what the Israelites might have eaten during their escape from Egypt.
Yemenite Jews do not use a formal Seder plate; instead, the entire table becomes one large display, with greens arranged around the edges and symbolic foods placed at the center. The Haggadah, which arrived in Yemen 350 years ago, is not read in turns but “recited in a loud, communal chant by all participants,” according to Naggar.
The only solo of the night comes when the youngest child recounts the story of Exodus in Judeo-Arabic: “Ma Khabar Hadha Al-Laylah” — “What is the story of this night?” It is often told through folk tales, one of which is “the story of an Egyptian elderly woman whose dough-made idol was eaten by a dog.” It is intended, said Naggar, to illustrate the futility of idols.
Iraq: an Seder in Arabic
While only three Jews remain in Iraq today, Iraqi Passover traditions continue in the diaspora — often in Arabic.
Iraqi Haggadot frequently include Hebrew text alongside translation and commentary in Judeo-Arabic. “In the old times, the women and children didn’t know Hebrew or Aramaic,” said Lily Shor, an Iraqi Jew. “So they translated it into Arabic for them to understand.” Several of the songs in an Iraqi seder are also sung in Iraqi Judeo-Arabic, an endangered language only spoken natively by 6,000 people in the world, including “Ha Lachma Anya” (“This is the bread of affliction”).
Unlike many Ashkenazi Seders, where fingers are dipped into wine and then back on plates to symbolize the plagues, Iraqi families pour the wine from one cup to another and then discard it outside the home — sometimes down the street — to ensure the plagues remain far away. Children are told to close their mouths during the recitation, and the food on the table is covered, all to ward off bad luck.
At the end of Passover, Iraqi Jews traditionally ventured out into wheat fields, placing the green stalks over their shoulders, eating them, and blessing one another with “santak khdhra” (a green year) to call in a prosperous year ahead. “I still remember the taste,” said Shor, who continues the tradition today with her family in Israel, using myrtle branches instead of wheat. Many diaspora families use leafy greens to continue the tradition as well.
Moroccan Jews go out with a bang
For Moroccan Jews — most of whom now live outside Morocco, especially in Israel — one of the most distinctive celebrations comes at the moment the holiday ends, known as Mimouna.
In Morocco, Muslims and Jews came together to close out the holiday together. Because Jews had no flour or other chametz ingredients in their homes as the holiday ended, Muslim neighbors would bring over chametz-filled ingredients for their Jewish neighbors to cook with. Joseph Pool, a Moroccan Jew, recalled his Rabat-born grandparents describing Muslim neighbors bringing over “fresh flour, fresh butter, fresh eggs, and the Jewish neighbors would make traditional pancakes and sweets. You would go from house to house, enjoying the food.”
Now in the diaspora, Moroccan Jews continue the Mimouna celebration by hosting parties to commemorate the holiday’s end. Traditional Moroccan dance music is played, and an anise-flavored Middle Eastern spirit called Arak is served along with an assortment of fried Moroccan treats. “Moufleta,” a yeasted pancake drenched in butter and honey, and “sfenj,” a Moroccan-style sugar-covered fritter, are classic Mimouna desserts.
The Persian seder gets physical
In Persian Jewish households, the Seder takes a physical turn.
During Dayenu, family members hit one another with bunches of scallions and herbs, symbolizing the whips used during slavery in Egypt. “All of the courtesy and politeness of Persian culture is washed away,” said Tannaz Sassooni, an Iranian Jew who lives in LA. “Grandkids go at their grandparents, parents get their aggressions out on their kids, cousins, aunties, everyone gets into it.”
The origins of the custom are unclear, though some suggest it may stem from the abundance of greens and herbs in Persian cuisine.
Many Persian Jews also refrain from eating dairy during Passover out of an abundance of caution that it may have been contaminated with chametz, since dairy products in Iran were often handled by non-Jews. At the end of the holiday, known as Shab-e Sal, families celebrate with a dairy-rich meal, including yogurt dishes and a cold rice porridge.
For Sassooni, the tradition remains deeply personal — a reminder that in the diaspora, Passover customs are preserved even when the conditions that shaped them no longer apply. When she once asked her mother why they continued avoiding dairy in the United States, where kosher dairy options are readily available, her mother became emotional. “Because that’s what my dad did,” she said, teary-eyed.
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Rabbi who coached Adam Brody for ‘Nobody Wants This’ calls him ‘ignorant Jew’ over Gaza ‘genocide’ comments
(JTA) — The rabbi who coached Adam Brody for Netflix’s “Nobody Wants This” has bashed him for saying that Israel committed genocide in Gaza.
Steve Leder, the former senior rabbi of Wilshire Boulevard Temple in Los Angeles, served as a consultant on depictions of Judaism for Season 1 of “Nobody Wants This,” a rom-com in which Brody plays a rabbi who falls for an agnostic non-Jewish podcaster.
Leder denounced Brody on Wednesday over recent comments in which the Jewish actor for the first time publicly expressed his views on Israel’s actions in Gaza. Brody told GQ, “Put me down as thinking it’s a genocide. Put me down as wanting a free Palestine.”
Leder said in an Instagram video that Brody’s statements were “truly shocking,” “flippant” and “disgusting,” asserting his own view that “there is no genocide in Gaza.”
“You, by your own admission, are a relatively ignorant Jew, and your ignorance really showed the other day,” said Leder. “If you’re going to use a word like genocide, you ought to know what it means.”
Leder appeared to be referring to Brody’s previous descriptions of his limited Jewish education. Brody has said he is an atheist who “barely got bar mitzvahed and retained nothing from it,” adding that he prepared for the role of rabbi Noah Roklov in “Nobody Wants This” by attending a Shabbat service and working through books, podcasts and documentaries about Judaism.
Brody played high-profile Jewish characters including Seth Cohen in “The O.C.” and Seth Morris in “Fleishman Is in Trouble” before “Nobody Wants This,” which returns for a third season on Oct. 22.
The show itself has conspicuously avoided the subject of Israel. “Nobody Wants This” creator Erin Foster — who converted to Judaism in Leder’s synagogue — told The Free Press last year that she made a deliberate choice not to deal with the issue.
“We never say Israel or Palestine in the show, and that’s intentional because I think it would be a distraction and that this is just not the show to tell that story,” said Foster.
Brody told GQ that the Gaza war, alongside other national and global crises in recent years, revealed that he and his Hollywood peers were not as “like-minded” as he previously believed.
“Between COVID, a second Trump term, Israel-Gaza, it’s really brought out some different beliefs that I was ignorant to, and then disheartened by,” he said.
Israel’s actions in Gaza have divided the entertainment industry — and Jewish stars. While celebrities such as Jerry Seinfeld, Gal Gadot and Amy Schumer have voiced support for Israel since the Hamas attacks on Oct. 7, 2023, other Jewish actors have said that Israel subsequently committed genocide, including Hannah Einbinder and Wallace Shawn.
The genocide accusation is heavily disputed. A United Nations Commission of Inquiry, along with international and Israeli human rights groups, has concluded that Israel’s actions in Gaza fit that description. However, the International Court of Justice has not yet issued a final judgment on allegations of genocide brought by South Africa against Israel. Israel rejects the accusation.
The post Rabbi who coached Adam Brody for ‘Nobody Wants This’ calls him ‘ignorant Jew’ over Gaza ‘genocide’ comments appeared first on The Forward.
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How Netflix’s ‘East of Eden’ handled its ‘Timshel’ problem for Hebrew speakers
The crux of John Steinbeck’s East of Eden, now a splashy Netflix miniseries, is a Hebrew word that doesn’t exist.
At one point in Steinbeck’s 600-page tome, as rife with biblical allegory as the Salinas Valley is with natural beauty, the character Lee offers a midrash on Genesis 4, and the moment God rejects Cain’s offering.
Speaking with Samuel Hamilton, the neighbor of the Trask family at the center of the generational drama, Lee said he was bothered by a passage where God says, in the King James Bible, “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.”
Lee says he compared translations and finally returned to the source: Hebrew, by way of some learned Chinese elders who consulted a rabbi.
In the Hebrew, they found the word “timshel,” which they translate as “thou mayest. Thou mayest rule over sin.” (The word, the last one of Steinbeck’s book, is the title of the final episode of the Netflix series.)
“The American Standard translation orders men to triumph over sin, and you can call sin ignorance,” Lee tells Samuel, scholar to scholar. “The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel — ‘Thou mayest’ — that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’ — it is also true that ‘Thou mayest not.’”
This interpretation, in a book about how sin may be transmitted from one set of Cain and Abel-like brothers to the next, is the core of Steinbeck’s philosophy. So central is it that he carved the word onto a wooden box containing the manuscript.
But as I am hardly the first to note, “timshel” is a corruption of “timshol,” תמשל, and it doesn’t mean “thou mayest.” It means something like “you will rule” — future tense, second person, a more complete thought.
That said, the sages did debate whether the word was truly determinative or implied a sense of choice. (Ramban and Rashi are among the ones to suggest free will factored into the equation.)
While quoting the whole phrase in English, Steinbeck evidently thought the word “timshol” only indicated how one might rule, and did not encompass the piece about the ruling. As our language columnist Aviya Kushner has written, Steinbeck’s explanation “reveals an ignorance of the basic fact that Hebrew is more concise than English.”
Steinbeck was writing for an English-speaking audience. Zoe Kazan released her miniseries on Netflix and to a global audience that includes around 9 to 10 million Hebrew speakers. How did they adapt the passage for the Hebrew subtitles?
In the show, the scene plays out much the same way. Lee (Hon Lee) and Samuel (Ciarán Hinds) are at the kitchen table of the Trask homestead in the valley.
The King James has God tell Cain “thou shalt” rule over sin. It sounds, as Lee says, like “a promise.” The American Standard Bible translates it as “do thou.” “More of an order” from the Almighty, says Samuel.
Lee said Jewish scholars in San Francisco found the original in “timshel,” which, as in the book, is translated as “thou mayest.”
In the Hebrew subtitles, the word is correctly rendered as timshol, תמשול. Netflix translated his reading as “thou mayest” as, literally, “a choice is in your hand,” which, while not actually what the word means in Hebrew, suggests it’s something a bit more layered than “thou mayest.”
(Netflix did not respond to a request for comment about how the Hebrew translations were decided on.)
Perhaps the spirit of it — if not the letter — is what matters. And indeed, the rejection of evil as an inborn element of human nature has more in common with Jewish tradition than the Episcopalian concept of original sin and agency linked to God that Steinbeck grew up with.
Lee reasons that “timshel,” a Steinbeckian invention, may be the most important word there is.
“It offers a choice,” he says. “Our future isn’t determined by God or by our past. Even Cain in his weakness and his filth at the murder of his brother can still choose his course. Because timshel. Thou mayest.”
It’s a worthwhile message that of course resonates. But, of course, thou mayest also consult Hebrew speakers.
Mira Fox contributed research and translation.
The post How Netflix’s ‘East of Eden’ handled its ‘Timshel’ problem for Hebrew speakers appeared first on The Forward.
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Even Adam and Eve weren’t satisfied
האָסטו אַמאָל געטראַכט: „ווען איך וואָלט נאָר געהאַט דאָס אָדער יענץ, אָדער ווען מײַן מצבֿ וואָלט נאָר געווען אַנדערש, וואָלט איך געווען גליקלעך…“?
עס איז זייער אַנטמוטיקנדיק צו גלייבן אַז עס פֿעלט אונדז דאָס וואָס מיר דאַרפֿן כּדי צו דערגרייכן אונדזערע צילן און צו זײַן גליקלעך. און נאָך מער: ווען מען קומט צו אַזאַ מסקנה, פֿילט מען זיך ווי אַ קרבן פֿון די אומשטענדן, אוממעכטיק צו בײַטן די מציאות צום גוטן.
אָבער איז עס טאַקע אַזוי?
אין טיפֿן איז דאָס אַ פֿאַלשער חשבון. פֿרייד איז ניט אָפּהענגיק פֿון דעם וואָס מיר האָבן אָדער האָבן ניט, נאָר פֿון דעם ווי מיר קוקן אויף וואָס מיר האָבן און אויף וואָס עס פֿעלט אונדז.
אין דער וואָכעדיקער סדרה, בראשית, לייענען מיר וועגן בריאת־העולם און איר שפּיץ — די באַשאַפֿונג פֿון אָדם און חוה.
וואָס קען זײַן אַ בעסערער בײַשפּיל, אַז גליק איז ניט אָפּהענגיק פֿון אויסערלעכע אומשטענדן, ווי אָדם און חוה אין גן־עדן?
האָט זיי עפּעס געפֿעלט? ניין.
און דאָך האָבן זיי אַליין באַוויזן צו פֿאַרפּלאָנטערן דעם מצבֿ.
עס איז געווען בלויז איין בוים, פֿון וועמענס פֿרוכטן ג־ט האָט זיי פֿאַרווערט צו עסן, און זיי האָבן זיך ניט געקענט אײַנהאַלטן פֿון עסן דווקא פֿון יענעם בוים!
און נאָך מער: לויט דעם תּנא רבי מאיר איז דער בוים געווען אַ ווײַנשטאָק. זיי האָבן זיך געדאַרפֿט אָפּהאַלטן פֿון זײַנע פֿרוכטן בלויז עטלעכע שעה, ביז שבת וואָלט זיך אָנגעהויבן; דאַן וואָלטן זיי געקענט מאַכן קידוש אויפֿן ווײַן און אַזוי אײַנפֿירן אַן אייביקן שבת.
פֿאַר וואָס האָבן זיי ניט געקענט זיך אײַנהאַלטן?
עס איז אַ טייל פֿון אונדזער נאַטור צו וועלן דווקא דאָס וואָס מיר קענען ניט האָבן, און ניט אָפּצושאַצן ווי געהעריג דאָס וואָס מיר האָבן יאָ.
עס קלינגט כּמעט אומגלייבלעך — כאָטש דאָס געשעט צו אָפֿט — אָבער ווען ג־ט קומט צו אָדם און פֿאָדערט בײַ אים אַן ענטפֿער פֿאַר וואָס ער האָט געגעסן פֿון בוים, באַשולדיקט ער „די פֿרוי וואָס דו האָסט מיר געגעבן צו זײַן מיט מיר“, ווײַל זי האָט אים געגעבן צו עסן פֿון בוים.
וואָס פֿאַר אַן אומדאַנקבאַרקייט!
ג־ט האָט אים געגעבן אַ פֿרוי, ווײַל ער האָט געזען ווי שטאַרק אָדם לײַדט פֿון זײַן איינזאַמקייט. און אַנשטאָט אָפּצושאַצן דעם אוצר וואָס ער האָט באַקומען, קריטיקירט ער זי און באַשולדיקט זי.
אין אַ בריוו צו איינעם וואָס פֿלעגט זיך אָפֿט באַקלאָגן וועגן זײַן לעבן, שרײַבט דער ליובאַוויטשער רבי — זכותו יגן עלינו:
„אין דער וועלט אין וועלכער מיר לעבן, געפֿינט זיך אין אַלע זאַכן אַ געמיש פֿון גוטס און שלעכטס. דער מענטש דאַרף אויסקלײַבן אויף וועלכן פֿון די צוויי צדדים ער וויל לייגן דעם טראָפּ, אויף וועלכן ער וויל טראַכטן, און וועלכן ער וויל נאָכגיין…
„ווי באַלערנדיק איז דאָס וואָס אונדזערע חכמים זאָגן וועגן דעם וואָס אָדם איז געווען אַן אומדאַנקבאַרער: נאָך איידער ער איז פֿאַרטריבן געוואָרן פֿון גן־עדן — ווען ער האָט זיך נאָך געפֿונען אין אַ ממשותדיקן גן־עדן — האָט ער זיך שוין באַקלאָגט וועגן זײַן מצבֿ.
„פֿון דער אַנדערער זײַט זענען געווען ייִדן, מענער און פֿרויען, וואָס האָבן געדאַנקט און געבענטשט דעם באַשעפֿער, און געזאָגט די ברכות השחר יעדן אינדערפֿרי, בשעת זיי האָבן געלעבט אונטער די שרעקלעכסטע באַדינגונגען אין די דײַטשישע קאָנצענטראַציע־לאַגערן.
„אין דער ווירקלעכקייט וועט דער מצבֿ פֿון יעדן מענטש זיך געפֿינען ערגעץ צווישן די צוויי עקסטרעמען.
„מײַן כּוונה איז ניט אײַך צו מוסרן, נאָר אונטערצושטרײַכן אַ מציאות: וואָס פֿאַר אַ לעבן מיר לעבן — אַ לעבן פֿול מיט צופֿרידנקייט און באַדײַט, אָדער פֿאַרקערט — איז אין אַ גרויסער מאָס אָפּהענגיק פֿון אונדזער ווילנסקראַפֿט, וואָס באַשטימט צי מיר וועלן לייגן דעם טראָפּ אויף דעם פּאָזיטיוון אָדער אויף דעם נעגאַטיוון.“
מיר זײַנען מסוגל זיך צו באַקלאָגן אויף די באַדינגונגען אין גן־עדן און צו פֿילן הכּרת־הטובֿ, דאַנקשאַפֿט, אַפֿילו אין די אוממענטשלעכסטע באַדינגונגען פֿון אַ קאָנצענטראַציע־לאַגער.
איינער פֿון די פּערזענלעכע געהילפֿן בײַם רבין, הרבֿ בערל ע״ה יוניק, האָט דערציילט, אַז דער רבי האָט אים אַמאָל פּריוואַט געזאָגט:
„איך האָב געאַרבעט אויף זיך צו זען שטענדיק די זאַכן אין אַ פּאָזיטיוון ליכט; ווען ניט, וואָלט איך ניט געקענט איבערלעבן.“
ווען מען ווייסט וויפֿל פּערזענלעכע ליידן פֿון פֿאַרשידענע מינים דער רבי האָט אַליין דורכגעמאַכט, אין צוגאָב צו דעם ווייטיק פֿון די המונים מענטשן וואָס האָבן מיט אים געטיילט זייערע פּערזענלעכע צרות, קען מען פֿאַרשטיין, אַז אַזאַ בליק אויפֿן לעבן איז גאָר ניט קיין קליינע דערגרייכונג.
דערפֿאַר איז די „ווערקצײַג“ פֿון דער וואָך צו טראַכטן וועגן די פֿאָלגנדיקע פֿראַגעס:
זענען די אומשטענדן פֿון דײַן לעבן גוט אָדער שלעכט אומאָפּהענגיק פֿון דעם ווי דו קוקסט אויף זיי — אָדער ווערן זיי פֿאַר דיר גוט אָדער שלעכט דווקא צוליב דעם ווי דו קוקסט אויף זיי?
ס׳איז דאָ אַ וואָרט וואָס מען האָט געהערט אין נאָמען פֿון דעם דריטן חב״ד רבי, דעם צמח צדק זצ״ל: „אַזוי ווי מען שטעלט זיך אַוועק שבת בראשית, אַזוי גייט אַוועק אויף דעם גאַנצן יאָר“. דריק איך אויס די האָפֿענונג אַז מיר זאָלן אין דעם אַלע מצליח זײַן און האָבן אַ גוט געבענטשט יאָר.
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