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January 23, 2025

Crispy, Delicious Chicken Aruk

On long hot summer Friday afternoons, my grandmother Savta Rosa would preside over a legendary table in the garden of her Ramat Gan home. As the widowed mother of six sons and three daughters, her kitchen was always filled with delicious Iraqi food. As her family grew with in-laws and grandchildren, her table also grew.

For these al fresco lunches, my grandmother would fry piles of crispy, delectable vegetable fritters called aruk. On the table would be a stack of Iraqi laffa, a toothsome, chewy flatbread baked in a stone oven, as well as all the other ingredients to make a flavorful sandwich. The stained yellow of her homemade turshi—a mix of pickled cauliflower, carrots, green beans and red pepper. The earthy, deep orange of her homemade amba, green mangoes pickled with turmeric, fenugreek and chilies. The bright reds and greens of her tomato and cucumber Israeli salad. The velvety brown fried eggplant. A platter of green onions and of grassy green herbs called “hath’ra” in Arabic.

A mainstay of the Babylonian Jewish kitchen, aruk are made with caramelized onions, fresh green herbs, like parsley and cilantro and mashed potatoes mixed with egg and a little potato starch. But aruk can also be made with ground beef, ground chicken or ground fish.

Growing up in Australia meant that my relationship with my Savta Rosa was limited by my visits to Israel. But my memories of her are incredibly vivid.

To this day, I am humbled by her strength and resilience as a mother. A decade after my grandparents made aliyah, my grandfather Rafi passed away, leaving her a widow in her 50s.

I cherish the stories that my father told me about her life in Iraq. How a young blind man trusted only her judgment on the beauty of the bride he had been offered.

How she finessed their simple Arab neighbor who would walk by their house and damage their wall with his stick. She flattered him and told him he was the only one smart enough to stop the neighborhood children from damaging her wall.

How brave she must have been to live through the Farhud, the Arab Nazi pogrom in June 1941. How courageous she was knowing that her sons were part of the T’nuah, the Zionist youth movement at a time when membership was punishable by hanging.

How smart that she was able to smuggle gold and jewelry from Iraq, when the government had confiscated their business and bank accounts.

I will never forget the beautiful clothes that she sewed for seven-year-old me. How did she know that red is my favorite color? Or is red my favorite color because she sewed a red blouse for me?

Every Friday evening, before lighting my Shabbat candles, I light a memorial candle for my father and all four of my grandparents. It gives me comfort to offer a silent prayer in their honor.

From my perspective as a newly minted grandmother, the best thing I can do is gather my family around the Shabbat table.

From my perspective as a modern, practical cook, I see the appeal of this old Iraqi recipe. Aruk are incredibly versatile — they taste amazing hot and crispy, straight out of the frypan, and they are also delicious at room temperature. They are perfect as a quick snack, cute as an appetizer or the perfect filling for a middle eastern style sandwich.

Last week, with my two elder daughters home from college, I decided to create some new food memories and fry up a batch of chicken aruk.

The first step is to boil potatoes in their skins and mash them, then to combine the potatoes with ground chicken breast, caramelized, onion, Italian parsley, scallions, paprika, turmeric, egg and potato starch. The result is a fragrant, crispy, golden fritter. Memorable and legendary!

—Sharon 

Chicken Aruk

3 medium russet potatoes

1 large yellow onion, finely diced

1 lb ground chicken breast 

2 eggs, beaten

1/3 cup flour or potato starch 

1 cup green scallions, finely chopped

1 1/2 cups Italian parsley, finely chopped

1 tsp turmeric

1 tsp sweet paprika

1 tsp garlic powder

2 tsp kosher salt

1 tsp black pepper 

Vegetable oil, for frying

Carrots, for frying

In a pot, boil the potatoes in their skin, until fork tender. Allow the potatoes to cool, then peel and roughly mash in a big bowl.

In a frying pan, warm two tablespoons of oil over medium heat. Add the onions and sauté until golden brown.

Add the onions, chicken, eggs, flour, scallions, parsley, turmeric, paprika, garlic powder, salt, and pepper to the mashed potatoes. Mix thoroughly.

Cover and refrigerate for 30 minutes to an hour. 

Pour 1/4 cup oil into a large nonstick frying pan and warm over medium high heat. Add carrots. When oil starts to sizzle, form 3-inch patties of the mixture and drop into the pan. 

Fry until they are golden brown, then flip and fry the other side. 

Notes: 

Serve hot or room temperature with your choice of dipping sauce, like amba aioli, tahini or matbucha. 

Store in a container in the refrigerator for up to 5 days. 


Sharon Gomperts and Rachel Emquies Sheff have been friends since high school. The Sephardic Spice Girls project has grown from their collaboration on events for the Sephardic Educational Center in Jerusalem. Follow them
on Instagram @sephardicspicegirls and on Facebook at Sephardic Spice SEC Food. Website sephardicspicegirls.com/full-recipes.

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Table for Five: Vaera

One verse, five voices. Edited by Nina Litvak and Salvador Litvak, the Accidental Talmudist

But when Moses told this
to the Israelites,
they would not listen
to Moses, their spirits
crushed by cruel bondage.

– Ex. 6:9


Rabbi Janet Madden

Ph.D., Malibu Jewish Center and Synagogue

A close reading of our parsha offers a portal to our ancestors: “And/But when Moses spoke thusly/said [this] to the Israelites, they did not hear/listen; would not hear/listen; could not hear/listen to Moses; they were short of breath/spirit by/through hard/difficult labor.” Read this aloud. Notice how you must pause, pacing yourself. Think of Moses, speaking incomprehensible words — in the accent of Egyptian royalty — to the enslaved. As Sforno compassionately reminds us, what Moses said “did not appear believable to their ruach; their minds could not comprehend it.” How could they? Souls whose aspirations have been smothered, beaten down by the pain of their lives, are unlikely to trust and fear to hope. To live in slavery is to live a contracted life. Caught in tight, narrow spaces, “constricted by pain (meitzar),” Rashi says, “one’s breath comes in short gasps …” The inability to breathe freely leads to fear of suffocation. We know this: we calm one another and ourselves by reminders of the relationship between breath and life: “Breathe easy,” we say reassuringly, “take a moment to catch your breath.” “Return to the breath,” meditation teachers remind us; return to the most elemental. Listening while crushed and gasping is truly a challenge. But it’s worth the effort. Being in relationship with the expansiveness of the Divine, the Breath of Breaths, heals us. As Psalm 118:5 teaches, “From the place of suffocation, I called on Yah; Yah answered me and brought me relief.” 


Baruch C. Cohen 

Civil Trial Attorney

Mikotzer Ruach” (crushed spirit). “Broken crayons still color” is a profound metaphor for resilience and the enduring power within each of us, even when we feel fractured or incomplete. It’s easy to be tempted to believe that once we are broken, all is lost — that our capacity to contribute or find joy is irreparably diminished. However, this phrase serves as a powerful reminder that our worth and potential remain intact despite our struggles. Even in our moments of greatest vulnerability, we still hold the capacity to make a significant impact and bring beauty into the world. In a society that often places immense value on perfection and unblemished success, acknowledging and accepting our brokenness can be a daunting challenge. Yet, it is through our imperfections and setbacks that our true strength and character emerge. Just as a broken crayon can still produce vibrant and meaningful colors, we too can continue to shine and influence the world, using our experiences and scars as sources of strength and wisdom. This concept highlights the remarkable ability of the human spirit to recover and grow, even when faced with adversity. It encourages us to view our vulnerabilities not as flaws but as powerful sources of resilience. By embracing our imperfections, we can transform our pain into purpose and our struggles into stepping stones for growth. This perspective is crucial in today’s world, where there is significant pressure to maintain a façade of perfection and invulnerability. 


Rabbi Michael Barclay

Founding Rabbi, Temple Ner Simcha in Westlake Village

The bondage that crushes our spirit is not always one of physical enslavement, but is often slavery to our own personal illusions, delusions, and beliefs that keep us from truly experiencing truth. Most people would rather fit the facts to their worldview, rather than adapting their worldview to the objective facts. Our chains of bondage are of our own making. Like our ancient ancestors who were so used to slavery that they had difficulties recognizing God’s Presence, all too many people psychologically refuse to let go of their bondage and experience a different and more honest reality. A rabbi went to a village and saw many arrows in the center of targets. He asked who the great archer was, and was told that it was Moshe, a nine-year-old boy. He asked Moshe how he became such a great archer. “It’s easy,” said Moshe. “I shoot an arrow, and then I draw a target around it.” Whether it is spirituality taught by Moses thousands of years ago, or the reality of what really allowed the recent fires, most people are sadly like that boy. Rather than being honest and integrating the realities of the situation, they interpret any and all facts through a filter that fits into their personal belief system. This verse, like all of Jewish theology, encourages us to be willing to change our opinions, and not be enslaved in chains of our own making. Let us all embrace Judaism by integrating experiences, letting go of our illusions, and growing into awakened people who are honest and self-reflective partners with God.


Dr. Sheila Tuller Keiter

Judaic Studies Faculty, Shalhevet High School 

La, la, la! I’m not listening! Did the Israelites refuse to listen, or were they incapable of hearing? Hashem offers Israel the promise of rescue, the four (or five?!) languages of redemption, but the people will not listen. Why not? Most of the classic commentators reject the suggestion that Israel lacked faith. Indeed, our verse indicates that they did not reject the content of Moshe’s message, but rather that they could not even listen to it in the first place. They were too busy, too oppressed, too worn down. Malbim (19th century) focuses on the phrase kotzer-ruach, literally shortness of spirit. It is possible to be busy and burdened but still have the breadth of spirit that allows you to hear words of consolation. But those with less forbearance cannot countenance even words of hope when under duress. They simply can’t hear it. We’ve all been there. There are times when we go through periods of stress that colors everything we experience. Little inconveniences become unbearable. Annoyances become intolerable. And we become mired in our own misery, unable and unwilling to hear anything that does not confirm our own victimhood. But are we justified in doing so? The Israelites were slaves in Egypt. They had reason to be inconsolable in that moment. Significantly, neither Hashem nor Moshe begrudges them their irritability. But we are not slaves. Perhaps we should nurture our wounds a little less and listen to others a bit more. You might even like what you hear.


Abe Mezrich 

Author/Poet

Their spirits crushed, “mikotzer ruach,” literally: “from shortness of breath.”

They could not listen to Moses from shortness of breath. 

As if Moses’ mouth made no sound because his breath was their breath, and their breath was too weak to say anything. 

As if Moses’ mouth was empty and waiting for them to breathe breath into it. 

As if they had more breath than anyone knew, and Moses needed for them to breathe, to put air in his throat, to teach him to talk.

[Inspired by Avivah Gottlieb Zornberg]

Table for Five: Vaera Read More »