In the column which follows, Allen Hertz speaks of the Chinese indifference to the fate of Jews or Israel. Our culinary fate is intertwined. They may not eat latkes but you always knew you were in a Jewish neighborhood in the Bronx by the number of Chinese restaurants. And this cuisine was the staple of Christmas for Jews.
Even the Supremes know this fact. During Elena Kagan’s United States Supreme Court confirmation hearings of 2010, referring to a terrorist act, Senator Lindsay Graham asked Kagan where she was on Christmas Day. Justice Kagan famously answered, “You know, like all Jews, I was probably at a Chinese restaurant.”
http://www.thejewishweek.com/special-sections/literary-guides/we-eat-chinese-christmas
We Eat Chinese On Christmas: Rabbi Joshua Eli Plaut 11/20/2012
“The origin of this venerated Jewish tradition of eating out at Chinese restaurants dates to the end of the 19th century on the Lower East Side. Jews found such restaurants readily available in urban and suburban areas in America where both Jews and Chinese lived in close proximity. The first mention of this phenomenon was in 1899 when the American Hebrew weekly journal criticized Jews for eating at non-kosher restaurants, singling out in particular Jews who flock to Chinese restaurants. In 1903, the Yiddish-language newspaper the Forward coined the Yiddish word oysessen — eating out — to describe the growing custom of Jews eating outside the home in New York City.
By 1910, approximately one million Jews had settled here, constituting more than one quarter of the city’s population. Soon, immigrants were exposed to non-Jewish ethnic foods and tastes. In the neighborhoods in which Jews first settled, Chinese restaurants were plentiful. A 1936 Lower East Side publication, East Side Chamber News, reported that at least 18 Chinese “tea gardens” and chop suey eateries had recently opened in the heavily populated Jewish area. All were within a short walking distance of Ratner’s, the famous Jewish dairy restaurant in Manhattan. Some of these Jews, tailoring their kosher dietary practices, remained strict in home observance but became flexible with the foods they ate outside the home. Many children of immigrants rejected dietary restrictions, which they believed to be impractical and anachronistic. By the end of the 20th century, after only 100 years, immigrant Jews were more familiar with sushi than with gefilte fish, a transition from the more traditional diet of their forebears that Chinese restaurants facilitated.
Moreover, the Chinese accepted Jews and other immigrant and ethnic groups as customers without precondition. There was no inherent anti-Semitism to overcome when entering the restaurant because Chinese owners and waiters had no history of prejudice toward Jews. Not having yet mastered the English language, immigrant Chinese restaurateurs, as Philip Roth comments in “Portnoy’s Complaint,” thought that the Jew’s Yiddish-inflected English was the King’s English. Furthermore, Jews chose Chinese restaurants over other ethnic cuisines, such as Italian, because Christian symbols were absent in these venues. The Chinese restaurant was, as sociologists Gaye Tuchman and Harry Gene Levine point out in an essay “New York Jews and Chinese Food: The Social Construction of an Ethnic Pattern,” a “safe treyf” environment in which to enjoy a satisfying and inexpensive meal made with ingredients that were desirable and familiar to Eastern Europeans, including onions, garlic and vegetables. READ IT ALL