Jun 122016


Today is Shavuot (שבועות‎‎) in certain Jewish traditions, translated as the Feast of Weeks in English versions of the Hebrew Bible and Pentecost (Πεντηκοστή) in the Greek Septuagint. It falls 50 days after the feast of Passover, and was the feast that evolved into Pentecost in the Christian tradition according to the Acts of the Apostles — https://www.bookofdaystales.com/pentecost/. By the Jewish calendar it falls on the sixth day of the month of Sivan.

The holiday is one of three Biblical pilgrimage festivals. It marks the conclusion of the Counting of the Omer, and its date is directly linked to that of Passover. https://www.bookofdaystales.com/counting-the-omer/

Shavuot is one of the less familiar Jewish holidays to secular Jews in the Jewish diaspora, while those in Israel as well as the Orthodox community are more aware of it. According to Jewish law, Shavuot is celebrated in Israel for one day and in the Diaspora (outside of Israel) for two days. Reform Judaism celebrates only one day, even in the Diaspora.

In the Torah, Shavuot is the season of the grain harvest, specifically of the wheat. In ancient times, the grain harvest lasted seven weeks and was a season of gladness (Jer. 5:24, Deut. 16:9-11, Isa. 9:2). It began with the harvesting of the barley during Passover and ended with the harvesting of the wheat at Shavuot. Shavuot was thus the concluding festival of the grain harvest. During the existence of the Temple in Jerusalem, an offering of two loaves of bread from the wheat harvest was made on Shavuot.

The Talmud refers to Shavuot as Atzeret (עצרת‎‎, literally, “refraining” or “holding back”), referring to the prohibition against work on this holiday and to the conclusion of the holiday and season of Passover. Since Shavuot occurs 50 days after Passover, Hellenistic Jews gave it the name “Pentecost” (πεντηκοστή, “fiftieth day”).

In the Torah, Shavuot is the season of the grain harvest, specifically of the wheat. In ancient times, the grain harvest lasted seven weeks and was a season of gladness (Jer. 5:24, Deut. 16:9-11, Isa. 9:2). It began with the harvesting of the barley during Passover and ended with the harvesting of the wheat at Shavuot. Shavuot was thus the concluding festival of the grain harvest. During the existence of the Temple in Jerusalem, an offering of two loaves of bread from the wheat harvest was made on Shavuot.


According to tradition, in the largely agrarian society of ancient Israel, farmers would tie a reed around the first ripening grains in their fields. At the time of harvest, the fruits identified by the reed would be cut and placed in baskets woven of gold and silver. The baskets would then be loaded on oxen whose horns were gilded and laced with garlands of flowers, and who were led in a grand procession to Jerusalem. As the farmers passed through cities and towns, they would be accompanied by music and parades. I doubt that the specifics are accurate, but there’s no reason to doubt that general harvest festivals took place at this time of year in ancient Israel.

Shavuot is unlike other Jewish holidays in that it has no prescribed mitzvot (Torah commandments) other than traditional festival observances of meals and celebrations, and the traditional holiday observances of special prayer services and the required abstention from work. However, it is  characterized by many minhagim (customs).

A mnemonic for these customs is the letters of the Hebrew word acharit (אחרית, “last”). Since the Torah is called reishit (ראשית, “first”) the customs of Shavuot highlight the importance of custom for the continuation and preservation of Jewish religious observance. These customs, largely observed in Ashkenazic communities, are:

אקדמות – Akdamut, the reading of a liturgical poem during Shavuot morning synagogue services

חלב – Chalav (milk), the consumption of dairy products like milk and cheese

רות – Ruth, the reading of the Book of Ruth at morning services (outside Israel: on the second day)

ירק – Yerek, the decoration of homes and temples with greenery

תורה – Torah, engaging in all-night Torah study.

Akdamut (Aramaic: אקדמות) is a liturgical poem extolling the greatness of God, the Torah and Israel that is read publicly in the synagogue right before the morning reading of the Torah on the first day of Shavuot. It was composed by Rabbi Meir of Worms, whose son was murdered during the Crusade of 1096. Rabbi Meir was forced to defend the Torah and his Jewish faith in a debate with local priests, and successfully conveyed his certainty of God’s power, His love for the Jewish people, and the excellence of Torah. Afterwards he wrote Akdamut, a 90-line poem in Aramaic which stresses these themes. The poem is written in a double acrostic pattern according to the order of the Hebrew alphabet. In addition, each line ends with the syllable “ta” (תא), the last and first letters of the Hebrew alphabet, alluding to the endlessness of Torah. The traditional melody which accompanies this poem also conveys a sense of grandeur and triumph.

Seven Heavens Challah  Shavuot

Dairy foods such as cheesecake, cheese blintzes, and cheese kreplach among Ashkenazi Jews, cheese sambusak, kelsonnes (cheese ravioli), and atayef (a cheese-filled pancake) among Syrian Jews; kahee (a dough that is buttered and sugared) among Iraqi Jews; and a seven-layer cake called siete cielos (seven heavens) among Tunisian and Moroccan Jews are traditionally eaten on Shavuot, although this practice is not universal. In keeping with the observance of other Yom Tovs, there is both a night meal and a day meal on Shavuot. Meat is usually served at night and dairy is served either for the day meal or for a morning kiddush.


There are five books in Tanakh that are known as Megillot (Hebrew: מגילות, “scrolls”) and are publicly read in the synagogues of some Jewish communities on different Jewish holidays. The Book of Ruth is read on Shavuot because King David, Ruth’s descendant, was born and died on Shavuot according to the Talmud, Shavuot is harvest time, and the events of Book of Ruth occur at harvest time.


According to the Midrash, Mount Sinai suddenly blossomed with flowers in anticipation of the giving of the Torah on its summit. Greenery also figures in the story of the baby Moses being found among the bulrushes in a watertight cradle when he was three months old. For these reasons, some devout Jewish families decorate their homes and synagogues with plants, flowers and leafy branches in honor of Shavuot. Some temples decorate the bimah with a canopy of flowers and plants so that it resembles a chuppah, as Shavuot is mystically referred to as the day the matchmaker (Moses) brought the bride (the nation of Israel) to the chuppah (Mount Sinai) to marry the bridegroom (God); the ketubah (marriage contract) was the Torah. Some Eastern Sephardi communities actually read out a ketubah between God and Israel as part of the service.


By common Rabbinic tradition, nowadays Shavuot celebrates the giving of the Torah to Moses (thence to the people) on Mt Sinai after the Exodus, rather than the wheat harvest, even though this tradition has no basis in the Torah, for fairly obvious reasons. It would be logically paradoxical to have the giving of the Torah to the Israelites described within the Torah, just as it is logically impossible for the Torah to have been written by Moses, yet to have his death described within it. But since the majority of Jews did not live in agricultural communities following the Diaspora, the celebration of the giving of the Torah largely replaced the harvest festival.

According to the Jewish mode of reckoning, Shavuot began this year (2016) at sundown yesterday, to be celebrated with a meal with meat. Today is the time for dairy products (without meat). A breakfast of cheese blintzes would be fine. Here’s a recipe for phyllo pastries with a cheese filling that are common in Sephardic and Middle Eastern households for Shavuot. There should be a mix of at least 3 cheeses (preferably 4) for the filling and they should be a mix of harder and soft cheeses – although the harder cheeses should melt easily and be well grated. Feta, Gruyere, Ricotta, and Parmesan is a good combination, but the choice is yours. You can make either triangular pastries or rolls.

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Cheese Phyllo


2 lb (1 kg) mixed cheeses
4 eggs, lightly beaten
1 lb (500 g) frozen phyllo, thawed
6 oz (175 g) butter, melted
4 tablespoons sunflower oil
2 egg yolks, beaten (for glazing)
vegetable oil (for greasing)


Pre-heat the oven to 350°F/175°C.

Mix the cheeses and the beaten eggs together well.

Cut the phyllo dough into squares and brush generously with melted butter. Place 2 tablespoons of the cheese filling in the center of each square, for triangular pastries, or in a straight line down one side for rolls. For triangular pastries, fold one corner to the opposite, diagonally and press the edges together with your fingers. For rolls, turn the pastry over the filling so that the package looks like a cigar with the filling in the middle. Press the loose side down into the roll to seal.

Place the pastries on a greased baking tray and brush the tops with a little egg yolk. Bake for 25 minutes, or until golden. Cool a little on wire racks, and serve warm.

May 222016

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Today is Trinity Sunday, the first Sunday after Pentecost, which is celebrated in all the Western liturgical churches: Roman Catholic, Anglican, Lutheran, Presbyterian, and Methodist. In the Catholic Church it is officially known as the Solemnity of the Most Holy Trinity. Prior to the reforms of the Second Vatican Council, it marked the end of a three-week period when church weddings were forbidden. The period began on Rogation Sunday, the fifth Sunday after Easter. The currently prescribed liturgical color is white.

Feasts within the church typically celebrate people or events. Trinity Sunday is rare in that it focuses on a theological doctrine. The trinity is an important building block of Christianity although the doctrine itself does not appear as such in the Bible. During the 2nd to 4th centuries (and later) there was enormous debate as to the exact nature of Jesus (known as the Christological problem). Was he created by God, or was he co-equal and co-existent with God? In other words, was he the same as God? Where does the Holy Spirit fit in ? I spent almost a whole year at Oxford (ironically including Trinity term) studying this problem in theology and was thoroughly bored by it. Still am. Is the trinity three intertwined infinite lines or cigar shaped over time? Yawn.

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The essentials of the doctrine grow out of John’s gospel and is not evident in other gospels. John states that Jesus is the creative Word of God in human form:

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

John is deliberately echoing the opening of Genesis here, making it clear that Jesus and God are the same thing (with the Spirit of God added in for good measure).

Over the course of several centuries the official church hammered out the doctrine and enshrined it in three major creeds – the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed. Subscribe to these creeds, and you are good to go; object to these creeds and you are a heretic. The doctrine is certainly a big puzzle. How can three things be one thing?  Usually it is explained as one thing having three manifestations – roughly (1) eternal being (2) human form (3) action. This is very rough. I won’t go into detail.

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The doctrine became official church dogma over the objections of early theologians such as Arius (250-336), who asserted that Jesus was created by God, and was therefore subordinate to him. The Ecumenical First Council of Nicaea of 325 deemed Arius’ philosophy (Arianism) to be a heresy. At the regional First Synod of Tyre in 335, Arius was exonerated. After his death, he was again anathemized and pronounced a heretic again at the Ecumenical First Council of Constantinople of 381.

To me, all these councils and arguments are a colossal waste of time. But they illuminate the inner workings of the official church (and why I have problems with organized religion). Arguments about the trinity were foundational in the split between Eastern and Western Christianity in 1054  https://www.bookofdaystales.com/east-west-schism/ meaning that in the course of 1000 years theologians could not agree. I tend to prefer Eastern approaches to Western ones. Western churches had a habit of using Aristotle and other philosophers to explain the nature of the trinity, whereas Eastern churches simply said that it could not be explained and should just be accepted as a mystery.  I’ll put it in simpler terms – don’t worry about it; get on with more important things.

In the traditional Divine Office of the Catholic Church, the Athanasian Creed (Quicumque vult), which is now rarely used, is said on this day at Prime. Before 1960, it was said on numerous days after Epiphany and Pentecost including Trinity Sunday. The 1960 reforms reduced it to once a year, on this Sunday. It is said as a kind of memorial to old arguments.

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Trinity Sunday has the status of a Principal Feast in the Church of England and is one of seven principal feast days in the Episcopal Church. Thomas Becket (1118–70) https://www.bookofdaystales.com/thomas-becket/ was consecrated Archbishop of Canterbury on the Sunday after Pentecost, and his first act was to ordain that the day of his consecration should be held as a new festival in honor of the Holy Trinity. This observance spread from Canterbury throughout the whole of western Christendom.

Johann Sebastian Bach composed a number of cantatas for Trinity Sunday. Three of them are extant, including O heilges Geist- und Wasserbad, BWV 165, Es ist ein trotzig und verzagt Ding, BWV 176, and Gelobet sei der Herr, mein Gott, BWV 129. This is my favorite:

Trinity term is the third and final term of the academic year at University of Oxford, the University of Dublin, Canterbury Christ Church University, and some independent schools in the United Kingdom. It runs from about mid April to about the end of June and is so named because Trinity Sunday falls within it.

The Cajun holy trinity, or holy trinity of Cajun cooking consists of onions, bell peppers and celery, the base for much of the cooking in the regional cuisines of Louisiana. The preparation of Cajun/Creole dishes such as étouffée, gumbo, and jambalaya all start from this base. The holy trinity is the Cajun and Louisiana Creole variant of mirepoix, Traditional mirepoix is 2 parts onions, 1 part carrots, and 1 part celery, whereas the holy trinity is 3 parts onions, 2 parts celery, 1 part green bell pepper.


Étouffée (or etouffee) is a dish found in both Cajun and Creole cuisine typically served with shellfish over rice. The dish employs a technique known as smothering, a popular method of cooking in the Cajun areas of southwest Louisiana. In French, the word “étouffée” (borrowed into English as “stuffed” or “stifled”) means, literally, “smothered” or “suffocated”, from the verb “étouffer.” Étouffée can be made with any shellfish such as crab or shrimp, though the most popular version of the dish is made with crayfish, locally referred to as “crawfish.” Étouffée is typically served over rice.

Here is an extremely simple recipe for crawfish étouffée which I use sometimes when I am in a hurry. It is very clean tasting and fresh. Some Cajun cooks use a dark roux as a thickener and add Cajun spices as well.  Do as you wish.

Crawfish Étouffée


4 oz butter
2 cups chopped onions
1 cup chopped celery
½ cup chopped bell peppers
1 pound peeled crawfish tails
2 bay leaves
1 tbsp flour
1 cup water or fish broth
cayenne pepper
2 tbsp chopped parsley
3 tbsp chopped green onions


Melt the butter in a large skillet over medium-high heat. Add the onions, celery, and bell peppers and sauté until soft and golden, 10 to 12 minutes. Add the crawfish and bay leaves. Reduce the heat to medium and cook the crawfish, stirring occasionally, for about 10 minutes.

Dissolve the flour in the water (or broth) and add to the crawfish mixture. Season to taste with salt and cayenne. Stir until the mixture thickens. Add the parsley and green onions and cook for about 2 minutes.

Remove the bay leaves and serve over plain boiled white rice.

May 152016


Today is the Feast of Pentecost in the Western Christian tradition. It is one of several major feasts that is tied to the date of Easter. It falls on the 7th Sunday after Easter Sunday which, counting inclusively, is 50 days, hence the name in Greek, πεντηκοστή, which means fiftieth. Originally the name referred to the Jewish holiday of Shavuot (Feast of Weeks) which falls 7 weeks (“shavuot” is “weeks” in Hebrew) after Passover. Shavuot was at one time a harvest festival on which the faithful brought loaves of bread to the temple.  So the scene is set in Jerusalem. Jesus was crucified near Passover. According to Mark’s gospel he was crucified on the day following Passover, and according to John’s gospel he was killed at the same time that the Passover lambs were being sacrificed.

There is a never-ending debate about the date of the crucifixion, and you have to come to your own conclusion. I tend to side with Mark and believe that the Last Supper was a Passover meal and that Jesus was crucified the next day. John’s gospel is artfully and deliberately theological, hence he equates the crucifixion with the slaughter of the Passover lambs. In the 1st century there was much concern within the young church over the death of Jesus.  Why was this evidently holy and peaceful man condemned to such a hideous death? There were various answers. John, coming late to the discussion, gives a theologically satisfying, but probably historically inaccurate, answer. Christians go round and round about this, not least because the two gospels are in direct conflict here and they can’t both be right.


In my second year at Oxford my tutor assigned me the essay, “Was the Last Supper a Passover Meal?” In those days when I had thought very little about the issue, and the Anglican church dominated theology at Oxford, I took the easy path and sided with my tutor who was a high church dean and, therefore, given to prefer John over Mark. Nowadays I am much more skeptical, and value history over theology. In any case, Passover and Shavuot are 50 days apart in the Jewish tradition, so Easter and Pentecost are also 50 days apart. Passover and Easter parted company a long time ago, and almost never coincide any more. For one thing, Easter has to be a Sunday (on the third day after Good Friday), whereas Passover follows the Jewish lunar calendar and can begin on any day of the week.  Also the calculation for the date of Easter is quite different from the calculation of Passover even though both have ties to the full moon.

The first Christian Pentecost took place in Jerusalem on Shavuot; people were gathered for Shavuot when this happened – as described in Acts of the Apostles:

2 1When the day of Pentecost had come, they were all together in one place. 2And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

Here the word “Pentecost” is Greek for the Hebrew “Shavuot,” signifying that the first Christians were still devout Jews following Jewish law. This accords with the purposes of the author of Acts whose primary intent is to show how Christianity shifted from being a Jewish sect to being a separate Gentile religion. The book shifts from being a record of the first disciples in Jerusalem centered on Peter, to the evangelizing work of Paul, first in the Middle East and then to Europe, ending in Rome.


One contemporary branch of Christianity is labeled “Pentecostal” because it focuses on the events of the first Pentecost, and, in extreme cases, places great importance on “speaking in tongues.” Other denominations place importance on Pentecost, but not to the same degree. Because of the Biblical reference to tongues of fire, the ecclesiastical color of the day is red, and congregants are encouraged to wear red, orange, or yellow. As an active Presbyterian pastor I used to get into the swing of things in this way because I think that physical symbols can assist the spiritual. The Protestant Church moved a long way away from such practices during the Reformation, but has drifted back towards them somewhat (provided that the emphasis is on the spiritual, not the physical). You can do what you want. I’m not an active pastor any more, but I’ll wear red anyway.


Foods to celebrate Pentecost are highly variable worldwide. Shavuot (which I will get to on 11th June) is now a dairy tradition. Originally it was more associated with wheat and bread. If you are inclined to merge the Jewish and Christian traditions you could have bread and cheese. I’m more interested in color. In English, Pentecost can be called White Sunday or Whitsun, so white foods would be appropriate. I’ll have more to say about that tomorrow when I celebrate Whit Monday. Today I prefer red foods. This gives all manner of options because so many foods – fruits, vegetables, meats, and fish – are red.  For simplicity’s sake you could go with pasta in a red, tomato-based sauce. I’ll be a little more adventurous and suggest red colored pasta.

Pasta making is not for the faint hearted. You’ll find my standard recipe under my HINTS tab. Colored pasta is even more of a challenge. If you don’t want to make it from scratch you can often find it dried in markets. The major problem with this pasta, made with beets, is that the dough can sometimes end up too dry, but I work around this by kneading for longer than with ordinary egg pasta, and adding a small amount of beet cooking water if need be.

Beet Pasta


2 cups flour
2 small beets (about 350g)
3 eggs
1 tbsp olive oil


Poach the beets in a little water for about 40 minutes. Remove them with a slotted spoon, let them cool a little and then peel them. When they are fully cooled, dice them and place them in a food processor or blender with the eggs, oil, and a little salt. Process until the mixture is completely smooth and homogeneous.

Mound the flour on your counter top and punch down the middle to form a hollow “volcano.” Add the beet mix a little at a time and incorporate the flour with your hands. Getting the dough to the right consistency takes practice. Once the dough has formed into a ball, knead it with your hands on a lightly floured surface until it is elastic.

After the initial kneading, you can continue to knead by hand for 10 to 20 minutes, or you can use a pasta machine. I do the latter. I set the machine on the widest setting, force the dough through, double it over, and repeat until it is silky and pliable. Otherwise you have to knead and roll it by hand. If you are using a machine, reduce the width of the rollers, one step at a time, until you reach the thickness you want.

When you have a flat dough cut it into strips and let it rest for a few minutes. Bring a pot of salted water to the boil, plunge in the pasta, and cook for about 2 minutes. Fresh pasta cooks very quickly, so be extra vigilant. It can get soggy very quickly.

Serve with the sauce of your choice. This pasta is flavorful, so I usually just toss it in a little extra virgin olive oil and garlic, then top with freshly grated hard cheese such as Romano or Parmesan.