Waterford — Vikings, Crystal and Rain

After the quiet beauty of the Channel Islands and Scilly, Ireland announced itself with rain.

Not dramatic rain. Not the sort that sends everyone running for shelter.

This was Irish rain — soft, persistent and almost atmospheric.

It turned Waterford into a palette of silvers and greens.

Waterford is Ireland’s oldest city, founded by Vikings in the 9th century. The Viking influence remains one of the most fascinating aspects of the city, particularly around the Viking Triangle, where medieval Waterford can still be traced through its streets, towers and walls.

Yet it was another kind of craftsmanship that captured my attention.

Waterford Crystal.

Watching the craftsmen work was hypnotic. There was heat, breath, concentration and extraordinary patience. A glowing piece of molten glass gradually became a recognisable shape, and then, almost magically, the surface caught the light.

For a moment it seemed to contain the sea itself.

Perhaps craftsmanship naturally catches my attention.

After three generations in the food-service industry, I have always been fascinated by people who take something ordinary and, through knowledge and patience, turn it into something memorable. Whether it is a beautifully prepared dish, a carefully run dining room or a piece of crystal, there is a common principle:

The finished product may look effortless. The skill behind it rarely is.

Waterford also prompted another line of thought.

Ireland’s Jewish history is often overlooked by visitors, yet Jewish communities have been part of Irish life for generations. That became increasingly important as the voyage continued towards Dublin.

For Diane and me, Jewish history has a particular resonance.

We made Aliyah to Israel in the 1980s, but Britain and the wider Jewish world have remained an important part of our lives. My years in kosher hospitality, including 26 years running a Pesach programme in Britain, have taken me into many Jewish communities.

There is a remarkable sense of continuity in discovering another one.

A Taste of Waterford — Irish Apple Tart

Ireland’s orchards and farmhouse baking traditions lend themselves beautifully to a simple apple tart.

Ingredients

Pastry

• 250g plain flour
• 125g butter or suitable kosher substitute
• 50g sugar
• 1 egg
• A little cold water

Filling

• 5–6 apples
• 75g sugar
• 1 tsp cinnamon
• A squeeze of lemon

1. Make the pastry and chill for 30 minutes.
2. Peel and slice the apples and toss with sugar, cinnamon and lemon.
3. Line a tart tin with pastry, fill with apples and cover with a pastry lid.
4. Bake at 180°C for approximately 40 minutes.
5. Serve warm.

There is something reassuring about an apple tart.

Perhaps because it is the sort of food that crosses generations so easily.

One generation makes it.

Another eats it.

And eventually someone else remembers the taste.

That is one of the things I have come to appreciate most about food during our travels. Recipes may change, ingredients may be substituted and techniques modernised, but the idea of food as a connection between generations remains remarkably constant.

Dublin — The Emotional Centre

If Waterford was a gentle introduction to Ireland, Dublin was where the voyage became personal.

The River Liffey runs through the heart of the city, dividing north from south and providing a constant thread through its history.

There is plenty for the visitor: Trinity College, the Book of Kells, Georgian squares, Dublin Castle, Temple Bar and the many streets where music seems to spill from doorways.

But for me, Dublin meant something more.

Diane and I spent Shabbat with the Dublin Hebrew Congregation in Terenure.

Travel can sometimes make you feel wonderfully anonymous.

You are passing through; nobody knows you; everything is new.

Shabbat does the opposite.

The familiar prayers, the candles, the conversations around the table and the shared meal create an immediate sense of belonging.

For a few hours, Dublin wasn’t somewhere I was visiting.

It felt like somewhere I was part of.

Perhaps that feeling is particularly strong after spending so many years creating Jewish hospitality for others.

For 26 years I ran Pesach programmes in Britain. I know what goes into creating the apparently simple moment when people sit around a table together and feel completely at home.

There is an enormous amount of work behind that feeling.

But when it succeeds, none of the work should be visible.

The guest simply experiences hospitality.

That evening in Dublin, I wasn’t organising the meal.

I was simply enjoying it.

And that was rather wonderful.

The Irish Jewish Museum

After Shabbat came another important stop: the Irish Jewish Museum, housed in the former synagogue on Walworth Road.

It is intimate rather than grand.

And perhaps that makes it more powerful.

Photographs, objects and family stories bring Irish Jewish life down to the level of individuals — people who arrived, built businesses, raised families, celebrated festivals and became part of the fabric of Irish society.

Walking through the museum, I found myself thinking about the extraordinary journeys that families undertake.

Our own journey took Diane and me from Britain to Israel in the 1980s.

Other Jewish families travelled in entirely different directions.

Some came to Ireland.

Some remained in Britain.

Some eventually moved elsewhere.

Yet wherever they went, they carried traditions with them.

Food was part of that story.

So was family.

So was hospitality.

And so was the determination to maintain Jewish life in a changing world.

Later, Dublin returned to its familiar rhythms.

Trinity College.

Temple Bar.

Music.

The Liffey at night.

Walking beside the river, with the lights reflected on the water, I found myself thinking about how many different communities have passed through this city and left something behind.

A Taste of Dublin — Dublin Coddle

Coddle is one of Dublin’s great comfort foods.

The traditional dish uses potatoes, onions, kosher sausages and smoked meat, cooked slowly together.

For a kosher kitchen, of course, the ingredients need to be carefully selected.

Ingredients

• 1kg potatoes
• 500g kosher sausages
• 250g smoked meat
• 3 large onions
• 750ml stock
• Parsley
• Salt and pepper

1. Layer the potatoes, onions and meat in a heavy casserole.
2. Add the stock and season.
3. Cover and cook slowly at about 160°C for 1½–2 hours.
4. Finish with plenty of fresh parsley.

It is humble food, but that is precisely its charm.

After a lifetime in food service, I have probably become more convinced rather than less convinced that simple food is often the most difficult food to get right.

There is nowhere to hide.

When the ingredients are straightforward, the cooking has to be good.

Belfast — A City That Remembers

Belfast felt different.

Industrial.

Energetic.

Artistic.

And determinedly forward-looking.

The city carries its history openly.

The Titanic Quarter tells one of the most extraordinary stories of industrial Belfast. Here the great ship was designed and built in a city whose shipyards were once among the most important in the world.

Standing in the Titanic Quarter, it is difficult not to think about the extraordinary confidence of that era — the belief that technology could conquer almost anything.

And then, of course, came the tragedy.

There was an unexpected connection for me in standing beside those shipyards.

So much of my own professional life has been spent around ships and the sea.

Since 1997, I have been involved in catering at sea, and later became involved in kosher river cruising. I have therefore spent years thinking about ships not merely as vessels, but as temporary communities.

A ship carries people with different backgrounds, expectations and stories.

For a few days or weeks, they eat together, travel together and share the same horizon.

Looking at Belfast’s shipbuilding heritage, I found myself thinking about all the people who once stood in these yards building the vessels that would carry those communities across the world’s oceans.

Ships are machines.

But they are also places where human stories unfold.

Elsewhere in Belfast, the murals tell another story.

They are more than decoration. They form an open-air archive of identity, conflict, politics and community.

The city has experienced profound division, but it is also a city engaged in the long process of reconciliation.

Jewish life is quieter here, but still present. The synagogue on Somerton Road provides a steady reminder of continuity — another community maintaining its identity within a city whose own identity has changed dramatically.

Again, I found myself thinking about the importance of continuity.

Communities survive because people keep showing up.

They open the doors.

They cook the food.

They celebrate the festivals.

They welcome the next generation.

It is a lesson I have seen repeatedly throughout my own life.

A Taste of Belfast — Irish Champ

There is something wonderfully appropriate about following such a complicated city with a dish that is uncomplicated.

Champ is mashed potato enriched with spring onions and butter.

Ingredients

• 1kg potatoes
• 6–8 spring onions
• 75g butter
• 150ml milk
• Salt and pepper

1. Boil the potatoes until tender.
2. Warm the milk with the chopped spring onions.
3. Mash the potatoes and beat in the milk mixture and butter.
4. Season generously.

It is simple, comforting and unmistakably Irish.

And perhaps that is what food does best.

It gives you something familiar after a day spent thinking about complicated things.

Douglas — Beauty and a Difficult Past

The Isle of Man brought another change of atmosphere.

Douglas has the unmistakable character of an old Victorian seaside resort.

Its promenade curves around the bay, lined with elegant buildings and the sea stretching beyond.

It is a place made for walking.

Yet beneath the Victorian charm lies a much darker chapter.

During the Second World War, the Isle of Man became the site of internment camps for civilians considered enemy aliens. Among those interned were Jewish refugees who had themselves fled Nazi persecution.

That paradox stayed with me.

People had escaped persecution and reached Britain, only to find themselves behind barbed wire on an island that looked, from the outside, like a holiday destination.

Walking along the Douglas waterfront, I found myself imagining the extraordinary emotional dissonance of it.

Beauty on one side.

Uncertainty on the other.

The sea between them.

There is something about travelling by sea that makes such stories particularly poignant.

The sea can represent escape.

It can represent exile.

It can represent opportunity.

And it can also represent separation.

For Diane and me, whose own lives have crossed borders and countries, these stories inevitably resonate.

We know what it means to leave one country and build a life somewhere else.

We know that a journey is not always simply about arriving at a destination.

Sometimes the journey changes who you are.

A Taste of the Isle of Man — Manx Bonnag

Bonnag is a traditional Manx bread or griddle cake, simple and rustic.

Ingredients

• 450g plain flour
• 2 tsp baking powder
• 75g butter
• 75g sugar
• 150ml milk
• 1 egg
• Pinch of salt

1. Rub the butter into the flour and baking powder.
2. Add sugar and salt.
3. Beat the egg with the milk and mix into a soft dough.
4. Shape into a round and bake at approximately 180°C until golden.

It is the sort of food that feels right beside a cup of tea while looking out across Douglas Bay.

There is a reason such simple foods survive.

They don’t try to be fashionable.

They simply work.

A Life Between Britain and Israel

As we travelled onward, I found myself thinking increasingly about the curious path our lives had taken.

Brighton.

Israel.

Britain again and again for Pesach.

Ships.

Hotels.

Kosher kitchens.

River cruises.

And now Diane and I travelling together simply because we wanted to see what was around the next corner.

Our son and daughter have grown up with much of this world around them, and our six grandchildren are now the newest generation of the family.

Three generations in food service is something I am proud of.

But what matters more to me is what has been passed between those generations.

Not simply recipes.

Not simply business knowledge.

But an understanding that feeding people is an act of hospitality.

That a table can bring strangers together.

That a holiday meal can become a family memory.

And that the best hospitality is often the hospitality nobody notices because everything has simply worked.

Towards Scotland

And now the voyage changes once again.

Ireland disappears behind us.

The sea grows broader.

The air feels cooler.

Ahead lies Scotland.

The islands of Islay and Jura await, followed by the extraordinary basalt columns of Staffa, the spiritual stillness of Iona, and finally Oban.

The journey is beginning to feel less like a collection of ports and more like a single story.

Different islands.

Different histories.

Different peoples.

Different foods.

Different memories.

But one sea connecting them all.

For Diane and me, there is also the anticipation of Scotland’s whisky.

I have always found whisky fascinating because it carries a sense of place. The water, the barley, the wood, the climate and the passage of time all leave their mark.

And in the world of kosher hospitality, there is another consideration: what is suitable for our table and what is not.

That has become part of the way I think about food and drink.

The traveller asks:

“What is this?”

The food professional asks:

“How was it made?”

The kosher traveller adds:

“And can I serve it?”

After a lifetime in this business, those questions have become almost automatic.

Ahead lies Scotland, where whisky will move from being a drink to becoming part of the landscape — and eventually, part of the food on our table.

Islay.

Jura.

Staffa.

Iona.

Oban.

The Atlantic awaits.

And somewhere beyond the horizon, another chapter of our journey is already beginning.

To be continued in Part Three — Scotland: Whisky, Wilderness and the Atlantic

Portsmouth — Setting Out

There is a special kind of magic in letting the sea do the stitching — turning separate islands and cities into one continuous story, port by port.

Diane and I boarded in Portsmouth with that particular excitement you only get at a harbour. Salt hung in the air, gulls wheeled overhead, and beyond the breakwater was the promise of somewhere else.

For me, there was something else in that moment.

The sea has been part of my working life for almost three decades. Since 1997 I have been involved in catering at sea, and over the years I have come to know the particular rhythm of life aboard a ship — the kitchens, the dining rooms, the endless planning and the extraordinary effort required to make hospitality appear effortless.

This time, however, Diane and I were passengers.

That felt rather different.

Portsmouth is a city that has always looked towards the sea. For centuries its harbour has been the gateway through which sailors, explorers, merchants and naval fleets have departed for distant horizons. The historic dockyard still carries that sense of adventure. Nelson’s HMS Victory, the Mary Rose and the great naval buildings remind visitors that the history of Britain has often been written from the deck of a ship.

But my departure was rather more leisurely.

As the ship eased away, the familiar outlines of the harbour slowly diminished. The naval docks became smaller, the buildings blurred into the haze, and Portsmouth gradually became a line on the horizon.

I found myself thinking about how much of my own life had been shaped by hospitality and by the sea.

I am the third generation of my family in the food-service industry. Long before river cruising and catering at sea became part of my life, I was running an 80-bedroom oceanfront kosher hotel in Brighton in the 1970s.

That was another era.

Kosher hospitality in Britain was very different then. The scale and sophistication of today’s programmes were still far in the future. Yet the fundamentals were exactly the same.

People wanted to be welcomed.

They wanted good food.

And above all, they wanted to feel that someone was looking after them.

Those lessons have stayed with me.

Out along the English coast, the famous chalk cliffs appeared and disappeared in the distance. There is something wonderfully hypnotic about the first hours at sea.

Ship time has its own rhythm.

Tea. Sea. Sky. Repeat.

And somewhere between the steady thrum of the engines and the long line of the horizon, I could feel the journey beginning to settle into place.

A Taste of Portsmouth — Hampshire Apple Cake

The countryside around Hampshire has long been associated with orchards and apples, so an apple cake seems an appropriate way to begin our culinary journey.

Hampshire Apple Cake

Ingredients

• 225g plain flour
• 2 tsp baking powder
• 100g butter
• 100g sugar
• 2 eggs
• 3–4 eating apples
• 2–3 tbsp milk
• 1 tsp cinnamon

Method

• Peel and slice the apples.
• Rub the butter into the flour and baking powder, then add the sugar. Beat in the eggs and enough milk to produce a thick batter.
• Fold in half the apples and spread into a greased cake tin. Arrange the remaining apples on top and sprinkle with cinnamon.
• Bake at 180°C for approximately 40–45 minutes.

Guernsey — Beauty with a Shadow

Our first port was Guernsey, and immediately the mood changed.

The island has an almost storybook appearance. Granite cottages sit behind thick hedgerows, narrow lanes wind between fields and gardens, and the coastline is constantly revealing another little bay or rocky headland.

Yet Guernsey’s beauty carries a shadow.

It is impossible to explore the island without encountering reminders of the German Occupation during the Second World War. Bunkers and defensive structures remain scattered across the landscape, sometimes appearing almost incongruously beside peaceful fields and beaches.

The German Occupation Museum brings those years into sharp focus.

Inside, the grand events of the war become much smaller and more personal: rationing, restrictions, fear, uncertainty and the daily struggle to maintain some kind of normal life.

I found myself thinking particularly about those who had sought refuge from Nazi persecution, including Jewish refugees who had managed to escape the continent.

For Diane and me, Jewish history is never entirely abstract.

We made Aliyah to Israel in the 1980s, but Britain remained deeply woven into our lives. My own career continued to take me back to Britain, including 26 years of running a Pesach programme here.

Those years taught me something about Jewish communities that museums alone cannot convey.

Jewish life is sustained not simply by buildings and institutions, but by people — by families, meals, celebrations, traditions and the willingness of one generation to pass them on to the next.

History on Guernsey isn’t locked away in a textbook. It is still embedded in the landscape.

Afterwards, I walked along the shoreline.

The wind was strong, the sea restless, and gradually the heaviness of the museum began to lift. There is something restorative about walking beside the sea. It doesn’t erase history, but it gives you space to absorb it.

A Taste of Guernsey — Guernsey Bean Jar

Guernsey’s traditional bean jar is a slow-cooked dish of beans, vegetables and meat. It is wonderfully appropriate island food — inexpensive, hearty and designed to provide sustenance through cooler weather.

Ingredients

• 250g dried haricot beans
• 250g dried butter beans
• 500g stewing meat
• 2 onions
• 2 carrots
• 2 leeks
• 2 potatoes
• 1 litre beef stock
• 2 bay leaves
• Thyme
• Salt and pepper

Soak the beans overnight.

Place everything in a large casserole, cover with stock and cook slowly at approximately 150°C for 3–4 hours, until the beans and meat are tender.

The result should be thick and comforting rather than soupy.

Sark — Where Time Slows Down

From Guernsey we sailed towards Sark, and suddenly the pace of life seemed to change.

Sark is famous for being car-free, and the absence of traffic is one of the first things you notice.

Instead there are bicycles, tractors, horse-drawn vehicles and people walking along quiet lanes.

It sounds like a small thing, but removing cars changes the character of a place. You hear birdsong. You hear footsteps. You notice the hedges and wildflowers.

There is no need to rush.

Sark’s coastline is spectacular, with cliffs rising dramatically from the sea. The famous Sark cliffs provide extraordinary views across the Channel, while La Coupée, the narrow ridge connecting Sark with Little Sark, offers one of the island’s most memorable walks.

Standing there, with the sea on either side, the modern world seems remarkably distant.

Sark doesn’t overwhelm you with museums or grand monuments.

Instead, it gives you something increasingly precious:

space.

Space to walk.

Space to look.

Space to think.

Diane and I have spent much of our lives organising things for other people — hotels, holiday programmes, meals, cruises. There is a particular pleasure in being somewhere where nobody is asking you what happens next.

Sark seemed to understand that.

A Taste of Sark — Sark Cream Tea

The Channel Islands have a particularly strong tradition of cream teas, and on an island as peaceful as Sark, the ritual seems almost inevitable.

Scones

• 225g self-raising flour
• 50g butter
• 25g sugar
• 1 egg
• Approximately 100ml milk
• Pinch of salt

Method

• Rub the butter into the flour. Add sugar and salt, then mix in the egg and enough milk to make a soft dough.
• Roll out and cut into rounds.
• Bake at 220°C for approximately 10–12 minutes.
• Serve warm with jam and cream.

And, naturally, there is an argument to be had about the correct order of jam and cream.

Perhaps on Sark we should simply agree that, with views like these, it doesn’t really matter.

St. Mary’s — The Isles of Scilly

The next morning brought us to St. Mary’s, the largest of the Isles of Scilly.

If Sark felt peaceful, Scilly felt almost dreamlike.

The islands lie far out in the Atlantic, and their position gives them a character unlike much of mainland Britain. The climate is surprisingly mild, while the surrounding ocean gives the landscape an almost Mediterranean quality on a good day.

St. Mary’s is a place of rugged coastline, turquoise coves, wild flowers and open fields.

We walked along the cliffs, stopping repeatedly simply to look.

The colour of the water seemed almost impossible — deep blue in the distance, turquoise where it shallowed around the rocks.

Seabirds circled overhead, and the sound of the Atlantic accompanied us wherever we went.

There was no particular heritage site that demanded our attention.

And that was rather wonderful.

After the museums and the weight of history, St. Mary’s reminded me that travel doesn’t always have to be about seeing something.

Sometimes it is about having enough time simply to feel where you are.

We stopped.

We breathed.

We watched the sea.

And for a while there was nothing else to do.

A Taste of Scilly — Cornish-Style Pasty

The culinary tradition of neighbouring Cornwall naturally reaches into the Isles of Scilly, and a pasty makes an excellent companion for a day exploring the islands.

Pastry

• 500g plain flour
• 125g pareve margarine
• Cold water
• Salt

Filling

• 400g diced beef
• 2 potatoes
• 1 onion
• 1 small swede
• Salt and pepper

• Make a firm pastry and divide into portions.
• Roll each into a circle. Place the filling in the centre, season well, fold over and crimp the edges firmly.
• Bake at 200°C for approximately 45 minutes.

The beauty of the pasty is that it was designed to be practical: substantial food that could be carried easily by workers.

That idea of practical food has always interested me.

After three generations in food service, I have learned that some of the best dishes are not the most elaborate ones. They are dishes that understand their purpose.

Food should feed people.

But at its best, it should also tell them something about where they are.

The Voyage Continues

Four ports, and already the journey has established its rhythm.

Portsmouth gave us the sense of departure.

Guernsey gave us history.

Sark gave us stillness.

St. Mary’s gave us space.

And behind all four was the sea — the constant thread connecting places that might otherwise seem very different.

For Diane and me, the voyage was already becoming more than a holiday.

It was a return to Britain, but not quite the Britain we had known before.

It was a journey through landscapes and communities that had shaped parts of our own lives.

It was also, inevitably, a journey through food.

That is difficult to avoid when food has been part of your family’s story for three generations.

And perhaps it is impossible for me to travel anywhere without wondering how a local dish might appear on a kosher table.

Ahead lies Waterford, where Viking history, Irish craftsmanship and another very different chapter of the journey await.

Beyond that will come Dublin, Belfast, the Isle of Man and eventually Scotland.

There will be Jewish history to discover.

There will be whisky.

There will be food.

There will be memories.

And there will be the sea, still doing what it has always done best.

Connecting one story to another.

The sea is still doing its stitching.

And the voyage continues.

See our next mail out for Part Two — Ireland, Memory and the Sea

This a part of our upcoming British Isle cruise in 2027  

A taste to whet your appetite 

Our whisky (whiskey) voyage begins on the emerald shores of Ireland, where whiskey has been distilled for centuries. The word whiskey comes from the Gaelic uisce beatha—“the water of life.” It is more than a drink; it is part of the history, music, and hospitality of the Celtic world.

Our first destination is Dublin and the famous Jameson experience. Here we discover the smooth, triple-distilled style that has made Irish whiskey famous worldwide. Oak casks, patience, and craftsmanship combine to create a spirit known for its gentle fruitiness and elegance.

Travelling north we arrive at the legendary Old Bushmills Distillery, officially licensed in 1608 and one of the oldest licensed whiskey distilleries in the world. The River Bush rushes nearby, supplying the pure water that has been part of Bushmills’ story for centuries. The surrounding countryside is lush and green, with stone walls, sheep-filled fields, and dramatic Atlantic skies.

Only a short drive away lies the breathtaking Giant’s Causeway. Thousands of perfectly shaped basalt columns stretch into the sea. Legend says they were built by the giant Finn McCool, while geology tells a story of volcanic eruptions over 60 million years ago. It is one of nature’s greatest spectacles.

Crossing the North Channel, we leave Ireland behind and arrive in Scotland, where whisky is written without the “e.” Here every region has its own distinctive personality.

On the island of Jura there is one road, one village, and one distillery. Red deer outnumber people by many times over. Jura whiskies often reflect the island itself—gentle yet powerful, with hints of sea air and subtle smoke.

From Jura we sail to the legendary island of Islay, often called the Queen of the Hebrides and the spiritual home of peated Scotch whisky. Here the Atlantic crashes against rugged shores, peat bogs perfume the landscape, and distilleries produce some of the world’s most distinctive whiskies.

Names such as Lagavulin, Laphroaig, Ardbeg and Bowmore have become legendary. Their whiskies can evoke aromas of bonfires, sea spray, iodine, smoked seaweed, leather, vanilla, citrus, and sweet malt—all depending on the distillery and the cask.

As we continue through Scotland, the scenery changes once again. The Highlands offer towering mountains, mirror-like lochs, purple heather, and ancient castles. Speyside, by contrast, is softer and greener, with fertile valleys and the River Spey winding through one of the greatest concentrations of distilleries anywhere on earth.

Throughout our journey we remember that every whisky served on our cruise has been carefully selected to meet kosher requirements, allowing us to appreciate these remarkable spirits with complete confidence.

But this journey is about far more than whisky. It is about landscapes shaped by wind and sea, people who have preserved centuries-old traditions, music that echoes through village pubs, and stories handed down from generation to generation.

Every dram tells a story.

Every distillery reflects its land.

Every landscape adds another chapter.

And by the end of our voyage, we discover that the greatest spirit we have encountered is not simply found in the glass—but in the remarkable countries and people who created it and a “blended” community onboard.

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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