Looks like the preparation is long winded, but please check out below. Or come and taste it on our next available cruise, Amsterdam. (1 cabin available) or the next available cruise, the mighty Mekong, (Antarctica sold out)

Ingredients:

• 2 Boneless, chicken breasts, skin on.
• Salt & pepper
• Cup of plain flour
• 3 Tablespoons pareve margarine, divided
• Some vegetable oil
• 2 Tablespoons diced red onion
• 6 oz cherry tomatoes, halved
• 6 oz tomatoes, cut into wedges
• ½ teaspoon red wine vinegar
• Quite a few basil leaves torn.

Method

• Dredge the chicken breasts in the seasoned flour. Coating all over.
• Heat 2/3 of the margarine and the oil. When the oil mixture is hot, shake off any spare flour. Then fry the chicken till golden on each side (approximately 4 minutes per side) depending on the size of the fillet.
• Take the chicken out of the pan and keep in a warm oven.
• Add the onions to the pan and keep stirring until they are lightly caramelized. Stir in the tomatoes and a good splash of water, plus a good squirt of ketchup. Simmer for about 3 minutes. Add the remaining margarine and the vinegar. Season as required.
• Place the chicken on individual plates pour the sauce over then the basil leaves and add a twist of fresh black pepper.

So, as the Dutch would say. Daar ben je!

The Mekong begins thousands of kilometres away in the Tibetan Plateau, but nowhere does it seem more generous than in southern Vietnam. By the time it reaches Ho Chi Minh City, it has divided into a maze of rivers, canals and waterways that nourish one of the world’s richest agricultural regions. This journey follows the river north-west through the Mekong Delta, across the Cambodian border, and finally to the ancient city of Siem Reap—a voyage measured not only in kilometres but also in the changing flavours of tropical fruit.

Leaving the bustle of Ho Chi Minh City, the landscape softens almost immediately. Concrete gives way to emerald rice paddies, coconut palms and floating markets where wooden boats become fruit stalls. Here, the river is a highway, supermarket and lifeline all at once.

The first fruits encountered are familiar yet somehow sweeter than anywhere else. Mangoes hang heavily from roadside trees, ranging from tart green varieties eaten with chilli salt to golden, honey-sweet ripe fruit. Pineapples, expertly peeled in seconds with a knife, are astonishingly juicy.

In Mỹ Tho and Bến Tre, the kingdom of coconuts begins. Fresh young coconuts provide cool, slightly sweet water, while older coconuts are transformed into creamy desserts, candies and coconut milk. Nearby orchards produce bunches of tiny, intensely sweet lady finger bananas, while larger Cavendish bananas are destined for local markets.

Further into the Delta around Cần Thơ and Vĩnh Long, fruit becomes almost an obsession. Orchards overflow with pomelo, whose thick-skinned citrus fruit offers refreshing pink segments that rival grapefruit without the bitterness. Nearby grow fragrant oranges, mandarins, and the aromatic calamansi, a tiny citrus fruit indispensable in Vietnamese cooking.

The floating markets are dazzling displays of colour. Crimson dragon fruit, with scales like mythical creatures, sits alongside bright green guavas, crisp Asian pears, and pyramids of papayas whose orange flesh tastes of sunshine.

Some fruits challenge newcomers. The unmistakable aroma of durian arrives before the fruit itself. Revered by locals as the “King of Fruits,” its creamy custard-like flesh divides opinion instantly. Close by is the less pungent jackfruit, whose golden pods combine flavours reminiscent of banana, pineapple and mango.

The “Queen of Fruits,” mangosteen, provides the perfect antidote to durian. Its thick purple shell hides pristine white segments that are sweet, floral and delicately acidic. Many travellers discover it becomes their favourite fruit of the entire journey.

As the river approaches the Cambodian border at Châu Đốc, orchards feature increasingly exotic species. Rambutan, with its bright red hairy shell, reveals translucent flesh similar to lychee. Longan, known as the “dragon’s eye,” offers honeyed sweetness, while lychee itself appears when in season.

Crossing into Cambodia, the Mekong broadens majestically. Villages become quieter, Buddhist temples more frequent, and roadside stalls continue the celebration of fruit. Sugar apples (custard apples) appear regularly, their creamy segmented flesh tasting like vanilla ice cream. Rose apples, crisp and refreshing despite their name, are perfect in the tropical heat.

In Phnom Penh’s markets, pyramids of fruit become edible works of art. Starfruit gleams yellow-green, each slice forming a perfect star. Sapodilla, with brown skin hiding caramel-flavoured flesh, surprises many first-time visitors. Sweet, aromatic watermelons and fragrant melons provide welcome relief from the afternoon heat.

Turning northwest towards Siem Reap, the scenery changes. The vast floodplains feeding Tonlé Sap Lake support villages where fruit vendors line the roads with seasonal treasures. Depending on the time of year, travellers may encounter langsat, santol, wax apples, tamarind, Indian jujube, and the tiny but intensely sour hog plums, often served with chilli salt.

The journey ends in Siem Reap beneath the towering stone faces of Angkor. After days exploring ancient temples under the tropical sun, nothing refreshes quite like a chilled fruit smoothie blending mango, pineapple, dragon fruit or passion fruit.

Following the Mekong reveals far more than spectacular scenery. It demonstrates how a great river shapes every aspect of life—from transportation and farming to cuisine and culture. Every fruit tells part of that story. Some are sweet, others strange; some are world-famous, others almost unknown beyond Southeast Asia. Together they form an edible map of one of Earth’s most fertile landscapes.

For anyone travelling this remarkable route, the best advice is simple: stop often, visit the local markets, and never hesitate to try a fruit you’ve never seen before. Along the Mekong, every new flavour is another chapter in the journey

The site highlights a key moment in Jewish history. It shows the shift to centralized worship in Jerusalem. This change led to the gradual banning of local temples and high places.

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Why Was Worship Originally Conducted in Multiple Locations?

In the Torah, worship started with the Mishkan, or Tabernacle. This portable sanctuary was used by the Israelites on their journey through the wilderness. The Mishkan was built to move with the people, unlike the permanent Temple in Jerusalem.

Biblical history says King David brought the Mishkan to Jerusalem. His son, King Solomon, then built the First Temple as a permanent place of worship. This Temple was meant to replace the many local shrines and worship sites across Israel.

Archaeological evidence shows that local worship practices kept going even after the Jerusalem Temple was built.

What Was the Temple at Tel Arad?

The temple at Tel Arad is a key archaeological find for ancient Israelite religion. It sits in the Negev Desert. This is the only temple structure from the Kingdom of Judah found in Israel.

The site dates from about the 10th to the 7th century BCE. During this time, debates about centralized worship grew more important. Some Israelites still worshiped at local shrines called bamot, or “high places.” This happened even though there were efforts to concentrate religious activities in Jerusalem.

The temple was built within a strong fortress. It closely resembles the biblical Mishkan from the Torah.

How Did the Temple Reflect the Design of the Mishkan?

Archaeologists discovered that the temple’s layout closely followed the design of the Tabernacle. The structure included:

• An entrance area
• An outer courtyard
• A sacrificial altar
• An inner sanctuary

Even the altar dimensions appear to match the measurements described in the Torah. This link shows that the builders designed the temple based on sacred traditions known to the Israelites.

The discovery offers key insights into how biblical worship practices might have changed outside Jerusalem.

Why Did the Temple Become Controversial?

One fascinating find at Tel Arad was two standing stones in the sanctuary area. Some archaeologists think these stones might symbolize two divine figures or sacred objects.

This finding is significant because Judaism increasingly emphasized strict monotheism during this period. Kings like David and Solomon, along with later rulers, might have removed local shrines. They did this because of the many sacred symbols.

Local temples also challenged the political and religious power based in Jerusalem. Consolidating worship in one place can boost national unity and support religious reforms.

What Happened to the Temple at Tel Arad?

The evidence shows that the temple was intentionally closed and buried under layers of earth in the late 7th century BCE. Archaeologists think this might have happened during King Josiah’s religious reforms. These reforms are detailed in the Book of Kings.

Josiah started a big campaign. He aimed to remove unauthorized worship sites and centralize religious practices in Jerusalem. The temple’s burial might have aimed to change Israelite worship. This was likely in line with new religious standards.

Instead of being destroyed, the careful burial shows that the site was respected, even when it was no longer used.

Why Is Tel Arad Important to Jewish History?

The temple at Tel Arad offers a rare and tangible connection to a transitional era in Jewish history. It shows that religious life in ancient Israel was more complex than just moving from paganism to monotheism.

The site shows how worship practices changed over time. Local traditions remained strong. Political leaders sought a common religious identity centered on Jerusalem.

Today, Tel Arad is a key archaeological site. It offers a glimpse into the biblical world and the growth of Jewish worship traditions.

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Unlike many Hebrew words, “Ephod” usually stays untranslated in English Bibles and Jewish texts. Scholars and historians still debate the garment’s appearance and how it was worn. The word was likely tied to its culture in the ancient world. Later generations may not have fully grasped its meaning.

The Ephod is one of the most intriguing objects in Jewish history and biblical studies. This uncertainty adds to its allure.

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What Did the Ephod Look Like?

Ancient descriptions suggest that the Ephod was not a simple robe or tunic. Traditional reconstructions show it as an apron, wrap, or ceremonial vest. It’s worn over the shoulders and tied around the waist or back.

Rashi, a famous medieval Jewish commentator, saw the Ephod as a garment. It covered some parts of the body but left other areas open. It likely acted as a ceremonial uniform for the High Priest, not just regular clothing.

The garment was linked to the Choshen, or breastplate. This breastplate held precious stones that represented the tribes of Israel. These items were part of the elaborate clothing worn by priests during Temple service.

How Was the Ephod Made?

The Torah describes the Ephod as a very detailed and costly piece of craftsmanship. It was woven using multiple colored threads, including gold.

Traditionally, thin strips of gold were hammered and cut into tiny strands. Then, these strands were woven into the fabric. This process required advanced skill and would have produced a remarkably heavy garment.

The weight of the Ephod might clarify some phrases in the Book of Shmuel. There, it talks about carrying or bearing the Ephod. Wearing it was tough, which shows it wasn’t everyday clothing. Instead, it was a special ritual garment meant for important religious events.

Did Other Ancient Cultures Have Similar Garments?

The mystery of the Ephod gets even more interesting when we compare it to other ancient Near Eastern languages.

In Old Assyrian texts, “Epattu” meant an expensive imported garment from the second millennium BCE. In the Ugaritic language, the word “Ipd” described a type of tunic or wrap. Hittite texts from ancient Anatolia, now Turkey, mention the term “ipantu.” This term likely refers to a ceremonial garment linked to ritual and status.

None of these words fully define the biblical Ephod, but they show similarities. This suggests the term might be part of a larger group of high-status ceremonial clothing from the ancient Near East.

This connection helps historians understand how ancient Israelites viewed the Ephod. It was not just clothing; it represented authority, sanctity, and religious duty.

Why Was the Ephod Important in Jewish History?

The Ephod represented far more than fashion or decoration. It identified the High Priest as someone set apart for sacred service.

In ancient times, clothing showed social rank, religious authority, and political power. The Ephod likely functioned in the same way. Its rare materials and detailed craftsmanship made it a key symbol of the priesthood in biblical Israel. Its ritual role added to its recognition.

The garment also reflected a larger biblical theme: holiness expressed through physical objects. Each thread, color, and ornament had a special meaning linked to worship and covenant identity.

The Ephod still reminds us of how the ancient Israelites valued sacred service. They approached it with precision, artistry, and deep reverence.

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The soup is named in honor of the Malakoff Redoubt, a strategic fortress captured during the Crimean War.

So here it is for you.

Ingredients

• 7 oz White leeks, sliced
• 2.5 oz Butter
• 15 oz Potatoes, peeled and quartered
• 1.6 lb. Tomatoes, peeled, deseeded, and chopped.
• 4.5 Cups vegetable bouillon (with extra available to adjust consistency).

Method

• Sweat the sliced leeks in the butter until soft.
• Add the potatoes, tomatoes, and bouillon. Simmer gently
• until the vegetables are tender.
• Liquidize the soup until very smooth.
• Stir in the extra bouillon if required.

Garnish

• 4.5 oz fresh baby spinach leaves
• Finely shred and blanch the spinach leaves briefly, then
• gently stew them in a little butter. Stir the stewed spinach
• into the hot soup just before serving

At first glance, this detail may seem ordinary. In the ancient world, however, clothing was far more than a practical necessity. Garments represented wealth, honor, status, and even personal security. Understanding clothing’s value in biblical times gives us a clearer view of Jewish history and the social context of the Torah.

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Why Did Joseph Give Clothes to His Brothers?

In the Book of Genesis, Joseph gives gifts to each brother after he reveals who he is. The Torah says he gave them new clothes. Benjamin got an even bigger share, plus silver.

The emphasis on garments is significant. In modern society, clothing is mass-produced and widely available. In the ancient Near East, however, producing a single garment required enormous labor. Wool needed gathering, thread had to be spun by hand, fabric was woven manually, and garments were sewn with care. Fine textiles were expensive luxury items.

Because of this, clothing was often used as a meaningful diplomatic or royal gift. Joseph’s gesture was not casual generosity. It reflected honor, reconciliation, and elevated status.

How Valuable Was Clothing in the Ancient World?

Biblical and historical sources repeatedly show that garments carried tremendous value.

In the Book of Samuel, special attention is given to the robe Hannah made for her son Samuel each year. The famous “coat of many colors” that Jacob gave to Joseph shows how clothing can symbolize favor and uniqueness in a family.

Ancient records outside the Torah support this as well. Kings in the ancient Near East often exchanged garments as important diplomatic gifts. A letter from the Amarna archives tells how the king of Mitanni sent luxury garments to Pharaoh Amenhotep IV around 1350 BCE. The description of the clothing shows these items were seen as valuable. It’s not just ordinary goods.

Similarly, records from the Hittite Empire mention royal frustration. Especially when ceremonial garments were not included in exchanges between rulers. Clothing was tied to honor, recognition, and political respect.

What Does Archaeology Reveal About Clothing in Biblical Times?

Archaeological discoveries also help illustrate the importance of garments in daily life.

A notable artifact is the Metsad Hashavyahu Ostracon. It was found near the southern coast of the Land of Israel. An ostracon is a broken piece of pottery reused for writing documents or messages.

A laborer is complaining because his employer took his cloak and hasn’t returned it. A professional scribe wrote the document for the worker. This shows the issue was serious enough for formal documentation.

The complaint reflects a world in which a cloak was not merely a fashion item. A garment can protect against cold, provide shelter at night, and be a person’s prized possession. This ties closely to Torah laws. They require lenders and employers to treat a person’s cloak with fairness and respect.

What Can These Garments Teach About Jewish History?

Clothing in the Torah often carries symbolic meaning beyond material value. Garments can represent identity, leadership, grief, holiness, or transformation.

Joseph’s gifts to his brothers are more meaningful when seen in light of Jewish history. By giving clothing, Joseph was not simply distributing possessions. He worked on rebuilding relationships. He honored his family and restored dignity after years apart and facing hardship.

The Torah often shows details about daily life in the ancient Jewish world. Clothing gives readers a look at society, economics, and relationships in the ancient Near East.

Why Do Small Torah Details Matter?

Many passages in the Torah seem small at first. Yet, they reveal history, culture, and values. The mention of garments in Joseph’s story shows that ordinary objects had great meaning in biblical times.

By studying these details carefully, Jewish history becomes more vivid and tangible. The Torah is not only a spiritual text but also a reflection of the lived experiences, struggles, and traditions of ancient Jewish life.

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Who was Benjamin of Tudela?

Benjamin of Tudela was one of the most important Jewish explorers of the medieval period. He started in Spain in the 12th century. He became famous for an amazing journey across the world of his time.

He traveled through the northern Mediterranean, then to Constantinople, and finally to the Land of Israel. From there, his route extended even further into the Arabian Peninsula and regions such as Baghdad and Mesopotamia. He didn’t visit every place he described. Instead, he wrote down stories from merchants and travelers. This helped him share more than just his own experiences.

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Why did Benjamin of Tudela travel across so many regions?

His journeys’ exact motivation isn’t fully documented. However, history suggests that commerce likely played a big role. He appears to have been involved in trade, possibly focusing on precious stones and gems. This commercial interest may have driven him to seek new markets and trading connections across distant regions.

However, his travels were not limited to business alone. His writings show a deep curiosity and a strong interest in how Jewish life is structured in different communities.

What did Benjamin of Tudela record about Jewish communities?

One of the most valuable aspects of his work is the detailed ethnographic record he left behind. In each community he encountered, he described:

• Local rabbis and scholars
• The state of religious and educational life
• Community organization and leadership

These observations offer a rare look into 12th-century Jewish life. Provence was a key center for Jewish learning. Baghdad was once home to key rabbinic schools, like Sura and Pumbedita. It was important, even as its influence began to fade.

His writings show a wide and connected Jewish world across the Mediterranean and beyond.

What makes his account historically significant?

Benjamin of Tudela provides one of the first European mentions of China, outside Jewish community life. He called it “Tsin.” This is a phonetic guess based on Hebrew. Hebrew doesn’t have a “ch” sound. This is one of the earliest known uses of the word “China” in European literature.

This detail shows the growing geographical awareness in medieval trade networks. This happened even before explorers like Marco Polo.

Who was David Alroy, and why is he mentioned in his writings?

Benjamin of Tudela wrote about a mysterious figure named David Alroy. Alroy was a Jewish leader in Persia. He led a failed uprising against local authority.

David Alroy was a messianic claimant. He tried to unite Jewish communities, hoping to return to the Land of Israel. The rebellion was put down, but it shows how strong messianic hopes were in some parts of medieval Jewish life.

How did later history reinterpret these accounts?

Centuries later, Benjamin Disraeli revisited the story of David Alroy in his writing. He portrayed David in a fictional way. Disraeli linked leadership, identity, and ambition. He mixed historical memory with literary imagination.

Why does Benjamin of Tudela still matter today?

Benjamin of Tudela’s writings are key to understanding Jewish life in the Middle Ages. His observations capture a world defined by movement, trade, scholarship, and spiritual diversity.

His journeys reveal a complex map of Jewish life. It stretches from Spain to the Middle East and reaches into Asia. His work offers a unique view of the medieval world’s connections, even before modern globalization.

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Ask your butcher to give you the best quality escalope of veal. If he offers you something else, do not use it for this recipe.

The escalopes should be very thin but should not be beaten.

En Papillote, is your actual French for in paper.

Ingredients:

• 10 thin escalope of veal
• 8 oz Chopped mushroom
• 16 oz fresh breadcrumbs
• 8 Tomatoes skinned and diced
• Mixed herbs
• 4 slices smoked meat
• 6 oz Margarine melted

Method:

• Pre heat the oven.
• Mix the mushrooms, breadcrumbs, tomatoes, diced smoked meats & the herbs together.
• Bind the mixture with the melted margarine.
• Place the stuffing on one half of each escalope and fold the other half over,
• Wrap each escalope in foil coated with margarine and seasoning.
• Twist the ends to secure it and bake at 375f for 40 mins.

This is a good dish as a main course, or as a starter for a formal milky dinner.

I have one important comment to make. You MUST use a very good quality napkin.

MELANZANE PARMIGIANA

Ingredients

• 6 aubergines/eggplants
• Salt
• 2 tbsps. Extra virgin olive oil
• 1 quantity fresh tomato sauce
• 250gr Cheddar cheese, grated
• 50gr Parmesan cheese, grated

Method:

1. Trim the aubergines/eggplants and cut lengthways into thick slices.
2. Sprinkle with salt and leave to drain in a colander for 30 minutes. Wash well, drain and pat dry on paper towels.
3. Brush the aubergine/eggplant slices with oil and place on 2 large baking sheets.
4. Roast the aubergines/eggplant at the top of a preheated oven, 200C/400F/mark 6, for 10 minutes on each side until golden and tender.
5. Meanwhile, reheat the tomato sauce and keep warm.
6. Spoon a little of the tomato sauce into a lasagna dish and top with a layer of aubergines/eggplants and some of the Cheddar cheese.
7. Continue with the layers, finishing with the Cheddar cheese.
8. Sprinkle over the Parmesan and bake for 30 minutes until cheese is bubbling and golden.