Appeared in _Di Froyen: Women and Yiddish Proceedings_ =================================== Health and revolution: Malky Eisenberger's Yiddish Cookbook Eve Jochnowitz A sach mol ven men filt vi der mogn brent, ken men dos brenen baruigen mit trinken a bisl vasser. loit vifl es fodert zich. (Mokholim Tsum Gezunt, p.33) When we feel our stomach is burning, we could stop that burning with a little cool water. It is well worth the price tag. (Food For Health, p.42) Malky Eisenberger's Mokholim tsum gezunt, or Food for health cookbook, is the only cookbook I have ever read with an entire chapter devoted to the subject of water: With instructions for drinking, washing, bathing, remedies, hot tea on a cold night, Mrs Eisenberger 's basic cookbook begins with the most basic ingredient. There are other ways in which this book is different from all other cookbooks. Mokholim tsum gezunt, written and published in 1990 in Yiddish by a Hasidic woman primarily for Hasidic women, is a macrobiotic almost vegetarian, mostly vegan cookbook. The only sweetener used is apple juice, The bread is made with whole wheat flour, and there are aduki beans, believed in macrobiotic theory to have special medicinal powers, in the cholent. Mrs Eisenberger has received testimonials from readers who have become healthier and more energetic from following her diet. "Before I read your book, " writes one corespondent, "I didn't have what to eat." Others have called and written to say that they have changed from a standard diet to a more natural one since reading Food For Health. In effect, Malky Eisenberger has become for her followers a laic rebbe of the body. Before I go on, I would like to explain for a minute why I am speaking about this particular cookbook at this particular conference. As much as I have always taken great pleasure in cookbooks, I didn't always understand how very crucial cookbooks are to women and to anyone with genuine interest in history. For me, reading Barbara Kirshenblatt-Gimblett's article "Kitchen Judaism," which follows the development of the Jewish community in America through the development of Jewish cookbooks, was a feast of reason. Barbara Kirshenblatt-Gimblett and other pioneering women historians have claimed the cookbook as documentary evidence of women's work and history. It would not be unreasonable to guess that the feminist movement and the advent of women's studies would have seized upon the cookbook as a document of women's writing and creativity, but this seems not always to have been the case. To choose one interesting example, the May 1975 issue of Lilith's Rib, the Chicago Newsletter that was the precursor to Lilith Magazine, has model haggadas from feminist Seders. One such haggada suggests an alternate Seder plate with these symbols of women's oppression: A wig, a girdle, a typewriter (It must have been a pretty big plate) and a cookbook. The inclusion of a cookbook along with objects of oppression reflects an acceptance of a bogus sexist model for the value of women's work. Malky Eisenberger, a Hasidic wife and mother of twelve, was moved, when she still had eight small children at home, to write a vegetarian cookbook in Yiddish. The book, Mokholim tsum gezunt was printed in 1990. The next year, she printed her own translation, Food for Health. The books are very personal works full of hand drawn illustrations, little poems and bits of kitchen wisdom: "Many wonder why?/ Onions make us cry/ Maybe those wet tears/ Help relax us from our fears." (1991, 115) Like the household manuals of the last century, Mokholim tsum gezunt and Food for health combine recipes with remedies and homemaking secrets. Mrs. Eisenberger tells how to get static out of a child's hair, (Rub a drop of olive oil into the bristles of the hairbrush.) how to keep your feet warm, (Sprinkle a bit of cayenne pepper in shoes.) and how to care for a wig (Style with sugar water.) the section on wig care is an indication that the target audience of the books is orthodox women. It is also the only time sugar is called for in either book. Malky Eisenberger was born in Europe shortly after the war to parents who had spent their teenage years in concentration camps. Her father, a rabbi from Munkacz, and her mother, a teacher from Sigit, married after liberation. Malky is their oldest child. The family came to the United states and settled in Crown Heights when Malky was two years old. In Crown Heights Malky attended Yeshiva at Bes Klausenberg and Bes Pupa, and her two younger sisters and six younger brothers were born. Malky resists the suggestion that she developed her skills by taking care of eight younger siblings. " I didn't think I had any skills until recently. I was always interested in food, but never a fussy eater. We had the usual things back then: Potatoes and chicken for dinner, bread and eggs for breakfast. My favorite taste was probably halvah. There was not so much junk going around then." Malky Eisenberger got her first spark of interest in health food when she became concerned with keeping her children healthy. Two books that were to prove pivotal in Malky's development as a cook and laic doctor were Let's raise healthy children by Adele Davis and Back to Eden by Jethro Kloss. She was particularly impressed by the Davis book and gradually eliminated more and more meat. She did not intend to become a vegetarian, but it happened, and she set about converting her husband, her parents and all twelve of her children. I had the chance to meet Malky's mother who told me herself how much more energetic she feels since switching to a natural diet. It was Mrs. Eisenberger's father who suggested she try writing a book when she told him how impressed she was by all she had learned. She started by writing down the recipes she felt were most important as she made them. While she was still collecting recipes, she started adding the little stories about her family to illustrate her points. From the beginning she hoped it would someday become a book, but did not really believe it would happen. When she could not find an agent, she chose to typeset and publish the book at her own expense. In a way, the book's humble exterior goes with the recipes within. While some of the recipes are touchingly modest (barley and carrot soup calls for barley, carrots, water and salt,) all use real ingredients. No margarine in here. Mrs. Eisenberger distributes the books herself and has recently opened a store for "Health foods and ideas" where the books are available. Both Orthodox Jews and vegetarians are groups of people who define themselves, to a great extent, by what they eat, and there are fascinating layers and levels of observance and adherence to the laws of kashres (or of vegetarianism) for different communities and even individuals. Kosher cookbooks of different orthodox communities emphasize entirely different aspects of kashres, while certain animal products are less offensive to some vegetarians than others. Vegetarianism occupies a very slippery position within Orthodox Judaism and especially within Hasidism. Jack Kugelmass and others have noted the disdain in which vegetarianism is held in Ultra- Orthodox communities. There are several reasons that vegetarianism is suspicious. Too much concern for the welfare of animals is unseemly from a Hasidic point of view. Kugelmass quotes a Skverer Hasid who points out that by eating a cow and performing mitsves, a Jew raises the cow to a higher level of being. (Kugelmass 1992, 49) One is entitled, in this belief system, to abstain from meat only for reasons of taste. Misguided compassion for the cow is utterly out of place. Who could be more compassionate than the Almighty? This approach does not take into account the very different effects of a meat and vegetable diet. Mrs. Eisenberger's response is to the point: If you really practice religion, then you enjoy and love the truth, and nothing is closer to truth than being natural. ... When you eat meat you are ready to go right to bed, but on a vegetarian diet you have more energy and also more brain-power to do more of Hashem's mitzvahs. Even more ominous than misplaced compassion is the religion and mysticism that is seen, in some circles, to go hand in hand with vegetarianism. Malky Eisenberger owns a copy of Macrobiotic cooking for everyone by Edward and Wendy Esko, but she has crossed out all references to spirituality and the origins of the earth. By this approach Malky demonstrates that one may adopt the ingredients and methods of macrobiotic cooking, but completely reject any part of the philosophy that is inconsistent with orthodoxy. Kashres is not something for individuals to play around with, but in fact, as a reading of a few contemporary Hasidic cookbooks show, kashres can be manipulated enormously depending on what one chooses to emphasize. The best-selling cookbook in Borough Park is The haimishe kitchen, published by the Ladies' Auxiliary of Nitra, a Hungarian Hasidic group in upstate New York. The Nitra Cookbook, as everyone who uses it calls it, is a frequently the topic of conversation at neighborhood markets. In the Nitra publication there are seven pages of recommended precautions to take when using vegetables and not one word about precautions to take with meat. Of course one's kosher butcher is above suspicion and will take care of all meat-related concerns, and so now, all of an orthodox cook's kashres anxiety, for centuries centered on meat, has been displaced from the meat and onto the vegetables: Brussels sprouts are very frequently infested and may not be used without a careful inspection of each leaf. ... Slice and check radishes for tunnels. ... It is not advisable to use asparagus because they cannot be properly examined. [!!] ... Both curly and regular parsley are very frequently infested and may not be used without an extremely careful and thorough inspection. The amount of time and experience required make this inspection virtually impractical. The following are ways of using parsley. As a garnish -- line the platter with parsley in the usual manner and cover with saran wrap. Place the food item on top of the saran wrap. In soups -- put the parsley in a cloth bag and tie well. This method of cooking allows the flavor and nutrients in while sealing the insects out. [Of course, the flavor and nutrients of the insects must also get in.] ... Kohlrabi may be used without any checking whatsoever. Cut off and discard the leaves. Rinse the bulb and use. (Nitra 1977, 6-11) Kohlrabi is the only vegetable identified as being completely safe. Astoundingly, the cookbook does not contain one recipe that calls for this heaven-sent vegetable. The kashres anxiety of Spice and Spirit, the very popular cookbook from the Lubavitch Women's Organization, seems to center on milk products. Margarine and nondairy creamer are called for in all recipes that would normally require butter and milk even when the recipes themselves are already milshik. Readers are warned not to buy prepared milshik products even if they are kosher. "Commercial bread containing dairy ingredients presents kashrut problems. [emphasis mine] Consult an orthodox rabbi before purchasing or using any dairy bread." (LWO: 1990: 18) No reason is given. A recipe for cheesecake (LWO: 1990: 109) includes cream cheese and margarine, as well as canned pie filling. These cookbooks contain detailed presentations of Jewish law as well as recipes, and with good reason. By the time kosher food arrives at the table, it has gone through several stages of strict rabbinic supervision in processing and packaging. All this supervision is not worth a thing if the cook who prepares the food is the least bit careless or ignorant of halakha. (Jewish Law) In this sense, in the kosher home, it is the housewife who is the ultimate mashgiakh. (supervising rabbi) The canned and packaged vegetables and fruits are not only shortcuts. They protect the kosher cook from unexamined produce. They also protect her from just about anything fresh or natural. Hasidic housewives and the Japanese housewives described by Theodore Bestor (NYU lecture, 1993) starting from very different places have both evolved to the point where the food that makes them the most uncomfortable are fresh fruits and vegetables. Malky Eisenberger comments that "Many of the shortcuts end up taking more time themselves. I always enjoyed cooking. Some people are afraid to cook. They are afraid they will get their gas ranges dirty. They just don't see what it is all about." Even Jennie Grossinger, in her famous Jewish cookbook, dismisses vegetables with the words "Vegetables are comparatively unimportant in most Jewish homes." (Grossinger: 115) It looks as if Hasidic orthodoxy, Yiddish culture and a natural diet are not compatible, but Mokholim tsum gezunt follows a small but significant body of cookbooks in Yiddish devoted to vegetarian cooking. Especially notable is Vegetarish-dietetisher kokhbukh by Fania Lewando. Written in Poland in 1938 this book is filled with surprisingly sophisticated vegetarian recipes ( Tomatoes provençal, rice with strawberries) and lavish illustrations. A forward "Tsu di balebuste" tells that fruits and vegetables are much healthier for the "organism" than meat dishes. Lena Brown's Kokhbukh far gezuntheit, written in the United States in the same period, also emphsizes the health benefits of a vegetarian diet. The recipes in Food for health are a combination of traditional eastern Ashkenazic Jewish cooking, macrobiotic-type health food cooking and some touches which are Malky's own. If you exmaine the collection of recipes in Food for health, something that can definitely be called a cuisine emerges. ALMOND MILK -- Almonds are boiled in water, pureed and strained. This recipe from the macrobiotic repertoire is perfectly suited to be a pareve substitute for milk that is also natural. ALMONDS WITH APPLES -- Grated apples mixed with ground almonds. The combination of flavors is Jewish, but the simplicity of the recipe is pure Malky. APRICOT JAM -- Jewish (and Eastern European in general) but with no added sugar. AZUKI BEANS -- Macrobiotic. Also called aduki beans and adzuki beans. These beans, believed to have special healing properties, are almost unknown outside health- food circles. BAKED APPLE -- Apples baked in water only, with optional cinnamon. BAKED BLACK BEANS & BLACK BEAN PATTIES (croquettes) Macrobiotic. The patties contain mashed beans, vegetables and soy flour. Malky recommends eating them as a "hero sandwich." BLACK EYE PEAS -- Macrobiotic. It is very interesting that Malky recommends these beans especially for Rosh Hashonah, the Jewish New Year. Black eye peas are a traditional African American and Southern American New Year food. BARLEY SOUP -- Jewish. Barley, onions, carrots, parsley root, water, salt. BARLEY CARROT SOUP -- Jewish. Barley, carrots, water, salt. (This soup has a higher ratio of carrots to barley than the barley soup, which also calls for carrots.) BLINTZES -- Jewish, but hard to recognize. The eggless batter is made of whole wheat flour and apple cider (the use of cider as a sweetener and liquid is from the macrobiotic tradition.) and suggested fillings are apple spread, mashed beans, sesame delight (?) or cooked buckwheat. Malky has invented the burrito. BORSHT -- Jewish. Rosol style raw borsht. Beets are infused in cold water with salt. BREAD -- This very large scale recipe calls for five pounds of whole wheat flour. BROWN RICE -- Macrobiotic. BUCKWHEAT -- Jewish and macrobiotic. BUCKWHEAT CEREAL -- Macro BUCKWHEAT FILLS A RED PEPPER -- Jewish. Buckwheat and shredded carrots, seasoned with cayenne and a tiny bit of cinnamon served in a raw red pepper and topped with dill. "Indulge in something very nutritious and heart warming." BUTTERNUT SQUASH -- Macro. Baked squash. A dozen recipes for FILLINGS for this and other vegetables made with rice and buckwheat are offered. CAROB COCOSH CAKE -- Jewish. This yeasted cake is completely unsweetened except for a little apple juice. It carries the following caveat: "CAUTION; this cake will taste good to those of us who have kicked the sugar habit." CARROT SALAD -- Macro. Grated carrot with oil, lemon juice and salt. The recipe also suggests adding or substituting cabbage, kohlrabi, turnip and daikon. CATNIP TEA -- Macrobiotic? A remedy for colic in babies. CELERY SOUP -- Just celery cooked in water and pureed. CHALE (challah) -- Jewish. Malky provides a twelve page recipe with detailed instructions and illustrations reminiscent of Julia Child's twelve page recipe for bread in mastering the art of French cooking, Volume Two (Child and Beck 1970) CHAMOMILE TEA -- Macrobiotic CHICKEN SOUP -- Jewish. This is one of the very few non-vegetarian recipes in the book. It makes enough soup for twelve people with one quarter of a chicken and one eighth of a turkey. CHOLENT -- Jewish. Azuki beans, navy beans, garlic, barley, a quarter chicken and an eighth of a turkey. This recipe may be the key to the whole collection. COCONUT APPLE PIE -- A one-crust pie. COCONUT COOKIES -- unsweetened COOKIES FROM MIXED FLOURS -- Cider and carob flour are the only sweeteners in these cookies made from cornmeal, oats, whole wheat and sesame seeds. CORNMEAL CEREAL -- Jewish CORN ON THE COB CORN MUFFINS -- Cornmeal, whole-wheat flour, and pureed vegetables, apple juice, lemon juice and salt. No leavening at all. CREAM OF CORN -- Pureed fresh cooked corn kernels. What a wonderful idea! M.F.K. Fisher has a similar recipe in With bold knife and fork. DANDELION TEA -- Macro. Cures pimples and purifies the blood. DINNER IN A BOWL OF SOUP -- Jewish. Onion, parsley root, carrots, rice, millet, wheat berries, navy beans, salt and water. DOUGHNUTS -- Jewish? Yeast doughnuts fried in only half a cup of oil. EGG COOKIES -- Jewish. Traditional ayer kikhlekh, made with whole wheat flour with a bit of cayenne pepper. ESROG -- Jewish. Unsweetened pear and esrog preserves. FARFEL -- Jewish. Whole wheat and egg farfel. FISH -- Jewish. A very interesting recipe for a casserole of whitefish, carrots and onions, with gefilte fish on top. FLAKY DOUGH COOKIES -- A version of classic puff pastry made with corn oil. Apple cider replaces water, and acts as the only sweetener. GARLIC SOUP -- Macro. Garlic boiled in water. GEFILTE FISH -- Jewish. Pike and whitefish, with seven eggs. A traditional recipe, but unsweetened. GRANOLA -- Macro. Four variations, all with no oil and no sweetener. GRAPE JUICE -- Jewish. Unsweetened sacramental grape juice. HALVAH -- Jewish. Two versions are offered, one with apple butter, and one with carob powder and apple juice. HOME-MADE SOUR PICKLES -- Jewish. Cucumbers pickled with onions, garlic and dill. Cayenne pepper is a recommended option. HORSERADISH -- Jewish. "Let your nose keep its distance from the horseradish." ICES -- Whole frozen grapes, frozen banana slices, frozen mashed melon, strawberries frozen with apple juice or tofu, bananas mashed with tofu. (Frozen whole peas are also recommended for children) KIGEL or KUGEL -- Jewish. Malky's own pronunciation would be kigel, but she offers both spellings. A dough ball made of whole wheat flour, water, oil and salt, to be cooked overnight in the cholent. KUKICHA TEA -- Macro. Recommended as a good substitute for coffee that one can be proud to drink in front of one's children. Variations suggested are tea with sesame seeds, nuts, apple cider, milk or ginger. LENTIL SOUP -- Macro. Red lentils, carrots, onions, water and salt. MILLET CEREAL -- Macro. Millet, water and salt. MILLET AND RED LENTIL SOUP -- Macro. MUNG BEAN SPROUTS -- Macro. MUSHROOM CELERY SOUP -- Jewish. MUSHROOM CARROTS AND RICE SOUP -- Jewish. "Soup and mushroom is a pleasant combination, which is hard to explain in writing even with many adjectives" NOODLES -- Jewish. Home-made egg noodles. OATMEAL -- Macro. Wheat germ is recommended as a topping. PICKLE SALAD -- Jewish. PINWHEEL COOKIES --Jewish. made with whole wheat and oat dough and carob filling. [No potato recipes. See below.] PRETZELS -- Jewish. Unleavened unboiled pretzels. PUDDING -- Jewish. Brown rice pudding with almonds and apple juice. RADISH SALAD -- Macro. Grated daikon radish with oil lemon juice and salt. RED LENTILS -- Macro. RHUBARB APPLE SAUCE -- Jewish. "You may also use this recipe instead of a meringue" There is no other reference to meringue in the book. RICE CREAM -- Macro. Two recipes for this rice cereal are given, one uses cooked brown rice and the other uses rice flour. RICE ON TOP OF SAUTÉED ONIONS -- Different vegetables are recommended to make rice and onions into a complete meal. RICE WITH LENTILS SOUP -- Macro. ROLLED PEAR CAKE -- Jewish. A very moist cake with chopped pears in the batter. a recipe for APPLE CASHEW FILLING is recommended for this and other cakes. SAGE TEA -- Macro. Recommended to improve the memory. Drunk by sages. SESAME BAR -- Jewish. An unsweetened halvah substitute. SESAME MILK -- Macro. SLIPPERY ELM TEA -- Macro. A cure for diarrhoea. SOUP NUTS -- Jewish. Small balls of whole wheat egg dough baked in a hot oven. SOUR PICKLES -- Jewish. Cucumbers pickled in brine with onions, garlic, dill and optional hot pepper. SPINACH -- Jewish. Recommended for the New Year. STRING BEAN SOUP, STRING BEAN AND PEA SOUP -- Macro. The bean and pea soup can be combined with ground almonds to make (Jewish) vegetarian chopped liver. TEA -- Other healing teas included are hyssop tea for blood pressure, fenugreek tea for cleansing, dill tea for hiccups and general healthfulness and fig tea for coughs. TOFU -- Macro. Home-made Tofu from soybean flour. TORTILLAS -- Same batter as corn muffins, baked on cookie sheets. VEGETABLE SOUP -- Jewish. Onion, carrots, celery and parsley root. VEGETARIAN KISHKE -- Jewish. Kitchen paper replaces intestine lining for a filling made with whole wheat flour, oil, vegetables and seasonings. WHEAT-GRAIN AND LENTIL SOUP -- Macro. Wheatberries, red lentils and garlic. WHEAT AND RICE SOUP -- Macro. Wheat, rice, carrots, garlic, water and salt. YELLOW SPLIT PEAS, RICE AND MILLET SOUP -- Slow cooked with onions. The recipes are simple but some, like the bread, noodles or home-made tofu, are very labor intensive. Almost all the recipes are standards from the macrobiotic canon or adaptations of eastern Ashkenazic Jewish classics. The quintessential Malky Eisenberger recipe, in light of which all the others make sense, is her Shabbos Cholent. For cholent, beef is replaced by the same combination that shows up in the chicken soup: One quarter of a chicken and one eighth of a turkey. Furthermore, in addition to the traditional navy beans and barley, the cholent contains azuki beans. These expensive red beans imported from Japan are believed by macrobiotics to have medicinal properties. Their presence is worth noting because they are not a substitute for anything else. What the collection of recipes illustrates more eloquently that any introduction is the way the two purity systems of kashres and macrobiotics combine and conflict in the kitchen idiolect of one cook. Both kashres and macrobiotics are very uneasy about meat, while neither system forbids meat outright. The Shabbos table at the Eisenberger home has cholent made with chicken and turkey because Jewish custom calls for meat on Shabbos as a symbol of joy and comfort. In this case Jewish tradition overrules vegetarianism. In addition, Mrs Eisenberger makes chicken soup every Shabbos. She emphasized to me how little chicken she uses: just a quarter of a chicken for the ten of them who still live at home, but for this quarter chicken, one fortieth of a chicken per person per week, she maintains an entire set of fleishik dishes, pots, table linens and flatware. This is what a Jewish home has. At the same time, the complete absence of potato recipes is a departure form Jewish tradition but not from custom, or minhag, which can be as binding as law. The Eisenberger family never eats potatoes -- not even during Passover. Potatoes are considered by macrobiotics to be the most dangerous members of the nightshade family of vegetables. Giving up potatoes is the most striking departure from traditional eastern Ashkenazic eating that Malky Eisenberger has made. While both meat and dairy foods are significant in eastern Ashkenazic cooking, it is potatoes that really define everyday food. Jennie Grossinger wrote that a potato kugel may be served at any meal (Grossinger: 115) and potatoes are disproportionately represented in all the Jewish cookbooks referred to herein. While Mrs. Eisenberger has eliminated most meat and dairy from her kitchen, there are recipes which call for eggs. As she writes on page fifty: "Some vegetarians feel comfortable eating eggs, after all, eggs are not animal protein, it is just the egg. In our house, we eat eggs when we feel we want or need it. We live in a democracy." Eggs are animal products, but according to the laws of kashres, eggs are parev -- they are classified as neither milk nor meat. Hence, eggs do not provoke the same kind of kashres anxiety as meat or dairy products and are considered not even to be animal protein. Mrs. Eisenberger's own love of cayenne pepper is another distinguishing characteristic of her cuisine, which may have its origins in her Hungarian roots. She built up her tolerance of the peppers gradually and advises readers to do the same. Reading Mrs. Eisenberger's cookbooks provides a helpful view into the way one Hasidic woman has created a cuisine based on traditional Jewish cooking, modern health food theory, the strictest kashres observance and her own tastes and styles. A comparison of these cookbooks with contemporary Hasidic cookbooks and other vegetarian works in Yiddish shows that a talented manipulation of tradition is itself a tradition for Jewish women. As Malky herself says with a twinkle, "We Jews like to be in control of our lives. If we don't want to eat something we can say it is not kosher." Mokholim Tsum Gezunt and Food for Health are both available at Eisenberger's I am grateful to Malky Eisenberger for her agreeing to be interviewed for this paper. Health Foods and Ideas, 4312 15th Avenue, Brooklyn, NY 11219 (718) 851-6803 Bibliography Brown, Lena 1936 Kokh bukh far gezuntheit . New York. Child, Julia and Simone Beck 1970 Mastering the art of French cooking, Volume Two. New York: Knopf Eisenberger, Malky 1990 Mokholim tsum gezunt: Mit iber 100 retzeptn. New York: Eindrik ------------------ 1991 Food for health cookbook. New York: Eindrik. Kirshenblatt-Gimblett, Barbara 1986 "The Kosher gourmet in the nineteenth century kitchen: Three Jewish cookbooks in historical perspective. IN Journal of Gastronomy 2:4 Winter 1986. ________. 1988. "Hebrew cookery: An early Jewish cookbook from the antipodes" IN Petits Propos Culinairers 28 April. ________. 1990. "Kitchen Judaism" IN Getting comfortable in New York: The American Jewish home, 1880 - 1950. Braunstein and Joselit, Eds. New York: The Jewish Museum. Kugelmass, Jack 1988 Between two worlds: Ethnographic essays on American Jewry. Ithaca: Cornell. Ladies' Auxiliary of Nitra 1977,'78 '79 The haimishe kitchen. New York: Nitra. ________. 1992. The haimishe kitchen Pesach cookbook. New York: Nitra. Lewando, Fania 1938 Vegetarish-dietetisher kokhbukh Vilna: Druk. Inz. G. Kleckina. Lillith's Rib Newsletter 1975 Haggadas for Women's Seders. Volume I, Number 1, May 1975. Chicago. Lubavitch Women's Organization 1981 The spice and spirit of kosher-Passover cooking. New York: Lubavitch Women's Organization. ------------------1990 Spice and spirit: The complete kosher Jewish cookbook. New York: Lubavitch Women's Cookbook Publication. Mintz, Jerome R. 1992 Hasidic people: A place in the new world. Cambridge: Harvard. 1 -- Jochnowitz -- 1