Sefardi Herbalism: An Introduction to Earth, Water and Plant-Based Folk Traditions of the Sefardim
Shana tova, anyada dulse! My new book, Sefardi Herbalism: An Introduction to Earth, Water and Plant-Based Folk Traditions of the Sefardim, has been published and is now available for orders, including for international shipping. The book is available both in print and as an e-book.
This excerpt, in honor of the new year, is from part three of my book, Sefardi Herbalism for Birth:
“O Great God, I offer you this little angel. Take note of him; do not forsake him; shield him with Your divine arm of blessing, filled with grace and mercy. This be the blessing of Adonai, of Abraham, of Isaac, of Jacob, of Moses and of Aaron. May the blessing of the Lord come over him!”
-Crypto-Jewish folk prayer for protecting a baby recorded by historian Vasconcelos in the mountains of central Portugal, 1933
In Sefardi culture, almonds are associated with babies and children and are considered protective. For example, Sefardi Jew Brenda Serotte describes an amulet given to her by her father when she was young, consisting of blanched almonds with symbols written on them, which were believed to hold the power to cure a child of illness. She ate the almonds in order to internalize their amuletic qualities. In Sefardi custom, mothers ate or drank almonds after giving birth, for nourishment as well as protection. Similarly, in Iraqi Jewish tradition, honey and ground almonds mixed with sugar are given to a mother who has just given birth to eat, both for protection from the evil eye, and to remove sadness.
When pressed, almonds release a milky white substance linked in Sefardi culture to breast milk. In Salonika, the parida’s mother would prepare a special kind of soup with milk and ground almonds for her to drink, called formigo, that was believed to stimulate lactation. “Se kyere formigo,” “formigo is wanted,” is an expression used in Judeo-Spanish to mean that something very restorative is needed. This is said when speaking of extreme fatigue and weariness caused by constant, annoying chatter: one can only recover from it with a good restorative, a formigo.
In Rhodes, people would place a blue bead between double almonds for fertility, and especially to bring breast milk. Almendrada, an almond drink described earlier, was prepared for the parida to help stimulate milk. In the words of a Sefardi saying, “la almendráda faze abašar la leče,”/ “almendrada promotes lactation.” In Salonika, this drink was made with almond milk and sugar.
Sugar was popularly consumed alone or in the form of cakes, jam, marzipan, and candy to sweeten the spirits after a birth, sometimes with a blessing. The midwife would come to aid in childbirth while carrying a lighted candle, sprinkling salt and other substances to ward off the spirits along the way, and murmuring prayers and formulas for protection. In one custom from Morocco, the midwife finished cutting the umbilical cord and wrapping the baby, and then she blessed the baby under the mezuza:
“May your name be blessed. May you grow up to be wise and may your mouth be filled up with the Torah. May you be happy and blessed by Israel and by your family. May you reach the chupah and do good deeds during your parents’ lifetime.” Then, she put sugar in the baby’s mouth, saying, “May the Torah be as this sugar in your mouth.”
Historically, Sefardi communities would come together to celebrate a birth and make the mother, or parida, feel special. “Velar, biklear a la parida” is a Sefardi expression meaning: “watch over the mother, stay by her side, care for her, do not leave her for an instant.” One traditional Sefardi dish was prepared specifically for the parida to enjoy, called “fritas de parida.” It resembled french toast and was drenched in an orange flavored syrup and cinnamon, and was considered a delicacy. There was also a Sefardi custom of singing birth songs for the parida, or “kantes de parida.” One such song, popular in Bulgaria, describes a hungry mother devouring a chicken after giving birth and leaving the bones under her bed.
In Fez, Morocco, Sefardi women would host an afternoon tea party called a visita to celebrate a birth, sometimes featuring live Andalusian music. Sandalwood incense was burned and hot mint tea was served along with numerous pastries and sweets, such as pallébé, sponge cakes, knidlats, star-shaped cookies filled with marzipan, khibats, small “gazelle horns” stuffed with almond paste and glazed with yellow or pink icing, and translucent sections of orange, lemon or grapefruit candy. The cakes would be enjoyed spread with orange blossom jam and orange and grapefruit preserves. A hostess would typically prepare a large amount of food so that guests, especially those of more modest means, would have some cakes to take home to their families.
In historic Sefardi communities, on the evening seven days after a baby’s birth, the family and community would gather for a party, or vegia, vigil, following a medieval custom, known as hadas in Spanish or fadas in Portuguese (fairies). This practice continued on the Iberian Peninsula among the Anusim, even under the threat of the Inquisition. The community would gather at night, in the home of the newborn, and guests were welcomed with honey, fresh fruit and fruit preserves. An offering of honey might be put out to attract and sweeten the hadas, and family and friends would bring presents for the baby and the mother.
Excerpt from:
Sefardi Herbalism: An Introduction to Earth, Water and Plant-Based Folk Traditions of the Sefardim
Disclaimer: The information in this article is intended for general informational purposes only and does NOT constitute medical advice. Always consult with a qualified healthcare professional before making any decisions about your health or treatment. The information provided is not a substitute for professional medical advice, diagnosis, or treatment.