BREAD should be broken into small pieces, buttered, and transferred with the fingers to the mouth. The bread should be placed on the small plate provided for the purpose.
Challah Bread – Manna from heaven
Challah Bread Photo by PH Morton
Peter and I do love challah bread. Whenever we go to Golders Green, where there are plenty of Jewish bakeries, we would usually buy Challah, Brioche and other cakes. We can’t help it despite burgeoning waistlines. Kosher cakes are so sumptuous.
Anyway I love the challah bread. I tasted my first challah bread when they were regularly given out by my Jewish employers when I was still working at Salisbury Finance and Investment. Mr Schwab used to bring in loads of the Challah rolls and feed us starving employees. First taste and I loved it and told Peter about it and we have been fans of the bread ever since. 😉
It is lovely eaten with a spread of real butter and a steaming hot cup of coffee.
Shhhhh! When no one is looking I would even go so far and dip it in my coffee and eat it like our Filipino pandesal. (You can’t take the girl out of Tondo! lol)
Peter likes eating his challah with a bit of cheese.
As it is Friday today, most Jewish household will have a challah bread on their dining table to welcome sabbath. Challah is more than just a bread, it has a religious significance. It has something to do with manna falling from heaven.
As can be seen from Peter’s photo above, a challah is a braided bread which can be made from plaiting 3, 5, 6 & 7 stands of dough, (occasionally 12 which represent the 12 tribes of Israel) made from eggs, fine white flour, water, sugar, yeast, and salt.
The Hanukkah Menorah at Golders Green – Photo by PH Morton
We live near Golders Green in NW London for many years; there has been a strong Jewish community. We like the Jewish bakeries, delicious chollah bread, bagels and cakes 🙂
In December when we celebrate Christmas, Jews celebrate Hanukkah ( dedication) also known as Chanukah or Chanukkah; This is the festival of Lights and Feast of Dedication. Hindus also have a festival of lights called Diwali in October. Hanukkah commerates the redication of the Holy(second) Temple in Jerusalem around the second century BC, during the time of the Maccabean Revolt. Hanukkah is observed for eight nights and days, starting on the 25th day of Kislev relating to the Hebrew calendar, which may occur at any time from late November to late December in the western used Gregorian calendar.
The alighting of the nine branch Menorah (candelabrum) one candle, bulb etc is lit each night over the eight day festival. The ninth branch (attendant) of the menorah is either above or below the other eight and is the general purpose light.
‘Like a low-slung liner’ … JW3 cultural centre, London
“I’m fed up with the Jewish conversation just being about Israel or antisemitism,” says Raymond Simonson, sitting in a meeting room with floor-to-ceiling windows, overlooking Finchley Road in northwest London. “I want to talk about Curb Your Enthusiasm instead, and the paintings of Chagall, the music of Amy Winehouse and Woody Allen films.”
With thick glasses, substantial sideburns and a brown tweed jacket that give him the look of someone fresh from a Woody Allen film set, Simonson is the chief executive of a new multimillion pound complex that aims to provide a home for all of the above.
Hovering like a low-slung liner, its long ribbons of windows separated by crisp bands of white concrete, JW3 (a riff on its home in NW3) declares itself to be “a new postcode for Jewish life” – with not a Torah or menorah in sight. Set to open at the end of September after 10 years in the making, it is the brainchild of Vivien Duffield, whose Clore Duffield Foundation stumped up £40m of the £50m project cost. It was inspired by her visit to the vast Jewish Community Centre (JCC) in New York, a multi-storey beacon of Jewish culture in Manhattan that made her wonder why London didn’t have the same.
“If you go to the States, Jewish stuff is loud and proud,” says Simonson. “But over here it’s completely different. Indoors, we might shout at each other around the dinner table, smash glasses at our weddings and do boisterous dancing, but outside you keep your head down. Of course we know why it’s like that in Europe – my mum escaped Nazi-occupied France – but we shouldn’t still be scared of that shadow.”
While New York’s look-at-me JCC seems like a slick private club, complete with a flashy sixth-floor swimming pool, London’s version speaks more softly. Set back from the roaring six-lane traffic on Finchley Road on a sloping site, accessed from a bridge that crosses a large sunken courtyard, its four storeys only read as two from street level. Designed by Lifschutz Davidson Sandilands, purveyors of inoffensive modernism-lite, it is dressed in understated beige, brick and reconstituted stone. It is trying to be the Savile Row to the loud Wall Street pinstripe – but it comes off looking a bit M&S.
“We knew we couldn’t just plonk the JCC down here,” says Nick Viner, JW3’s outgoing CEO who has steered the project since the beginning. He cites Hugh Casson’s Ismaili Centre in South Kensington and Denys Lasdun’s Royal College of Physicians by Regent’s Park as projects he was keen to emulate. Both contain a series of auditoriums and rooms arranged around large public levels and atriums. Both are also wrapped in fortified shells, standing like cultural castles ready to defend against an oncoming siege.
By contrast, Viner wanted JW3 to have “an open civic quality, not look like an exclusive club,” though this is not particularly evident from the street. The bridge, accessed through a big metal gate, reinforces the sense of a secure site, while a giant glass fence marches along the pavement, allowing passers-by to look down on activities in the sunken piazza – an us-and-them relationship with unfortunate connotations of a zoo enclosure. The whole thing is towered over by a nine-storey block of swish apartments, a necessary planning condition, replacing the same number of homes that were on the site before.
The fact that the building looks like an embassy should not come as a surprise: it is intended as something of a Jewish cultural ambassador. Within its relatively small footprint, it somehow contains a 270-seat auditorium, a 60-seat cinema, a restaurant and bar, a demonstration kitchen, dance studios, classrooms and medical clinics. This leisure sandwich is even topped off by a penthouse nursery with a ziggurat of ball pools and sandpits on its own roof terrace. It is the kind of ambitious hybrid offspring that might be produced if an academy school had a lovechild with the Barbican.
“We would like to be mentioned in the same sentence as the Barbican,” confirms Viner, “along with the Southbank Centre, or the Roundhouse or Rich Mix.” With the Camden Arts Centre across the road, he hopes JW3 will lead to an “emerging arts hub” in this corner of Hampstead.
The bar is set high, and with 1,300 events scheduled for the opening three months, the programming team has a lot to live up to. Simonson points out that this only equates to two events per day in each space – “we wanted to start light” – but the calendar is already brimming with celebrity appearances, from evenings with Kevin Spacey and Nicholas Hytner to Ruby Wax and Zoë Wanamaker. The courtyard will become a mini-farm in the opening weeks and an ice rink over the winter, while upstairs in the classrooms there are courses on Hebrew lettering and henna body-painting, kosher cooking classes and lessons in Krav Maga – the lethal martial art taught to the Israeli Defence Force. But not everything is on-theme: “If you come for watercolour classes, it’s not Jewish watercolours,” says Simonson. “We won’t make you sit there and paint gefilte fish.”
Being in Hampstead, the centre has a guaranteed catchment and builds on a strong history of cultural life in the area. It is just down the road from the home of Habonim, AKA the “Socialist Zionist Culturally Jewish youth movement,” a group where Mike Leigh, Sacha Baron Cohen and David Baddiel started out telling jokes. In their honour, JW3 will host a Jewish comedy club called HavaNaGiggle, plus a comedy class for pensioners – “standup for the sit-down age group” as Simonson has christened it.
JW3 is at pains to point out that it is not a religious centre. It may have the largest Shabbat-compliant lift outside Israel – programmed to function automatically on a Saturday, stopping at every floor – but there is nothing expressly Jewish about the building. “I hope people that might never think of going to a synagogue will come here,” says Simonson, adding that the programme should appeal to the new kind of “three-days-a-year Jew”.
“That used to mean going to the synagogue on our three holiest days,” he says, “but now there is a generation that might go to the Jewish Film festival, Jewish Book Week and Limmud, a sort of Jewish Edinburgh festival. The idea of JW3 is to have this festival 52 weeks a year, open to everyone.” With an energetic director at the helm, and a long list of wealthy benefactors, the centre has every hope of adding another dimension to London’s vibrant cultural life – just as long as it can lure people past the fences and across the bridge.
According to the Hebrew calendar Adam & Eve were created 5774 years ago by God in His own image. They are the great mother and father of all.
Their creation is being celebrated today by the Jews as Rosh Hashanah. It is the Jewish New Year today.
Adam & Eve 5774 ago (Hebrew Calendar)
The Creation of Adam The Creation of Eve Both by Albrecht Dürer
The Hebrew or Jewish calendar is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, yahrzeits (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar.
The calendar used by Jews has evolved over time. The basic structural features of the early calendar are thought to have been influenced by the Babylonian calendar, including the seven-day week, the lunisolar intercalary adjustment and the names of the months. Until the Tannaitic period (approximately 10–220 CE) the calendar employed a new crescent moon, with an additional month normally added every two or three years to correct for the difference between twelve lunar months and the solar year. When to add it was based on observation of natural agriculture-related events. Through the Amoraic period (200–500 CE) and into the Geonic period, this system was gradually displaced by the mathematical rules used today. The principles and rules were fully codified by Maimonides in the Mishneh Torah in the 12th century. Maimonides’ work also replaced the previously used Seleucid era year numbering system with the modern creation-era Anno Mundi.
The Hebrew calendar year is longer by about 6 minutes and 25+25/57 seconds than the current mean solar year, so that every 224 years, the Hebrew calendar will fall a day behind the current mean solar year; and about every 231 years it will fall a day behind the Gregorian calendar year. Because of the roughly eleven-day difference between twelve lunar months and one solar year, the length of the Hebrew calendar year varies in the repeating 19-year Metonic cycle of 235 lunar months, with the intercalary month added according to defined rules every two or three years, for a total of 7 times per 19 years.
In celebration of the forthcoming Rosh Hashanah, UK Jewry are going to be busy preparing for the Jewish New Year.
Food are especially important as they can be very symbolic.
I will be posting some Jewish recipes for the next few days. I have to admit that they make beautiful tasty food. I love chollah bread which we buy in Sharon Bakery in Golders Green or in Hendon.
Every Thursday, my husband would go to Carmelli Bakery in Golders Green to get me creamy sumptuous cakes and bagels and chollah rolls or bread.
Carmelli makes cakes to die for.
Here is a recipe from
Makes 2 loaves, but can be doubled
3 packages rapid rise yeast
3½ cups hi-gluten flour
¼ cup warm water
3 large eggs
¼ cup vegetable oil
¼ cup honey
¾ teaspoon vanilla extract
1½ teaspoons salt
For the glaze:
1 egg, lightly beaten
1 teaspoon honey
½ teaspoon vanilla extract
In a large bowl, mix the yeast with ½ cup of the flour and 1 teaspoon sugar. Add the warm water, stir, and let this mixture, called a sponge, sit until it starts to puff up, 15-to 20-minutes. Add the eggs, oil, honey, and salt; stir until well combined. The sponge will remain lumpy—this is fine. Add the remaining flour and mix the dough in the bowl until all the ingredients are combined. Turn the dough out onto a work surface and knead until fairly smooth, about 2 minutes. The dough should feel very firm and will be hard to knead. If it’s soft and sticky, add more flour until it’s very firm. Transfer the dough to a large, clean container and cover it well. Let it rise until doubled in bulk and very soft to the touch, about 2 hours.
Braid and let rise an additional 1 – 2 hours.
Position an oven rack in the lower third of the oven and heat the oven to 325°F. Make the glaze by whisking with a fork, the egg, honey and vanilla. Just before baking, brush the dough with the glaze. With a thin wooden skewer, poke the bread deeply all over (the holes will prevent air pockets and help the bread keep its shape during baking). Bake for 20 minutes. Rotate the challah 180 degrees and bake until the bread is a dark, burnished brown, about another 15 minutes. (If the challah is browning too rapidly cover it loosely with foil and let it finish baking. Don’t remove the loaf too soon, as you’ll risk under-baking.) Let cool thoroughly on a rack.
GlobalGranary.Org would like to extend its best wishes to the new Chief Rabbi Mirvis. Hope your tenure will be a successful one and that your ideals will enrich your religion.
Wishing all our Jewish friends
Shanah Tovah and hope you have a Gut Yor!
L’shanah tovah tikateyvu v’tichatemu
Britain’s new chief rabbi faces task of uniting Jewish community
By Belinda Goldsmith | Reuters – 2 hours 7 minutes ago
Reuters/Reuters – Chief rabbi-designate, Ephraim Mirvis, waits for Prince Charles to arrive to attend his installation as chief rabbi, at St John’s Wood Synagogue in London September 1, 2013. REUTERS/
Britain’s Prince Charles (R) shares a light moment with chief rabbi & Rabbi Jonathan Sacks
By Belinda Goldsmith
LONDON (Reuters) – Britain’s new chief rabbi, Ephraim Mirvis, who has vowed to remain traditional by barring women rabbis and same-sex marriage, was sworn in on Sunday to face the challenge of uniting the nation’s polarised Jewish community.
About 1,400 guests, including Britain’s heir apparent Prince Charles, attended a ceremony at a north London synagogue as Mirvis replaced the respected Jonathan Sacks after 22 years as the leading spokesman for British Jews.
“A warm welcome to new @chiefrabbi Mirvis & my thanks to Lord Sacks for special contribution he made to our whole country as #ChiefRabbi,” Prime Minister David Cameron tweeted.
South African-born Mirvis, 56, becomes head of Britain’s largest Jewish denomination, but his synagogue network and other mainstream Orthodox make up only half of the 260,000-strong UK Jewish community, the world’s fifth and Europe’s second largest.
As titular head of British Jews, Mirvis faces the same problems confronting the Church of England, such as falling congregations and the challenge of making traditional religion relevant in a modern consumer society.
He signalled the orthodox United Synagogue would retain its traditionalist stance on single-sex marriage, which is at odds with rabbis in the Liberal and Reform synagogues at the forefront of the campaign for same-sex marriage.
“We have a clear Biblical definition of marriage, which is the union of one man and one woman, and through that we value traditional family life,” Mirvis said in a BBC interview ahead of Sunday’s ceremony.
As for the possibility of women rabbis, he responded: “In our tradition, men have occupied that role, and that is the format for Orthodox congregations”.
Mirvis is expected to tread a careful course to try to bring the various streams of British Judaism closer.
Rabbis in the liberal-leaning Reform movement have urged Mirvis to abandon the title of chief rabbi and instead call himself the chief Orthodox rabbi to more accurately reflect his position and as a gesture to growing progressive congregations.
Progressive synagogues now account for around a third of all Jewish congregations in Britain.
The rapidly growing strict Orthodox or haredi communities make up much of the rest and they also do not consider the United Synagogue head as their chief rabbi.
But Mirvis, who won plaudits for being the first United Synagogue rabbi to host an address by an imam, has shown no inclination to change his title and has declined to break tradition and visit a non-Orthodox synagogue.
(Additional reporting by Tom Heneghan, Editing by David Evans)