Encyclopedia of Jewish Food

by Gil Marks

  However, sixteenth century Kabbalists, who viewed the link between men and chickens as mystical, strongly supported the ritual and this sentiment was adopted by some Sephardim and Mizrachim. Some Ashkenazim, especially Germans, object to the entire concept of kapparot and refuse to perform the ritual, while others fault the insensitivity to which the animals are subjected and substitute coins wrapped in a cloth for the bird and, after swinging it above their head, donate the money to charity.

  As it is a fast day, there are obviously no traditional Yom Kippur foods. However, the meals before and after the fast have both developed their own traditions. The eve prior to the fast has a festive character. Partaking of a lavish meal at that time is elevated to a special status because the Talmud declared, "Everyone who eats and drinks on the ninth of Tishri is considered as having fasted on the ninth and tenth." Thus the merit of eating on the ninth is considered to be on a par with fasting on the following day. The table for the Seudat Mafseket (meal of cessation) is set in the same way as for the Sabbath and diners wear white clothes or their usual Sabbath clothing. Ukrainian Jews developed the custom of forming the challahs for the meal before the fast into images of ascension: birds (Isaiah 31:5), symbolizing that all sins should fly away and that our prayers should soar to the heavens; or ladders, reminiscent of Jacob's dream.

  For the prefast meal, carbohydrates and proteins predominate. Salty, spicy, and fried foods are avoided—bland is the name of the game—so as not to induce thirst during the fast. Nuts, which supposedly produce throat problems, and legumes and other gas-producing foods are also studiously avoided. Chicken, usually stewed, is the most common entrée. Among Ashkenazim, the inclusion of chicken dates back to the medieval ritual of kapparot. Many Sephardim, who generally do not practice kapparot, still serve chicken, often in tomato sauce, as it is lighter than meat. Sephardic meals always include a variety of salads. It is customary in Ashkenazic households to serve goldena yoich (chicken soup) with kreplach or farfel. Moroccan Jews serve both chicken soup and a chicken stew called fricassada. Syrian households might offer roast chicken accompanied with hallob (artichokes with stewed meat) or inferike (a ground veal mixture served with rice). Sweet desserts, which induce thirst, are avoided. Instead the meal may be ended with fresh fruit or compote or nothing at all.

  The common denominator in break-the-fast foods is that cooks must be able to prepare them in advance and store them. Many of the dishes are included for either their purported restorative powers or their symbolic significance. Sephardim traditionally break their fast with a cool drink, the type varying from community to community. Greek and Turkish Jews traditionally sip pepitada/soubiya, a melon seed beverage whose whiteness symbolizes purity. Some Greek Jews break their fast with a glass of lemonade. Iraqis drink hariri (sweetened almond milk). Many other Sephardic communities serve flavored coffee. The Bene Israel of India make sherbet, a beverage prepared by boiling raisins in water, then straining the liquid.

  The meal itself can be as simple or elaborate as desired. For Ashkenazim, it is usually a dairy affair, as the whiteness of milk befits Yom Kippur's theme of purity, and dairy foods are relatively simple. An Ashkenazic meal to break the fast might consist of bagels, noodle kugel, blintzes, cottage cheese or farmer cheese, and egg salad. It is a Chasidic custom to serve pickled or smoked fish, purportedly to restore some of the minerals lost during the fast.

  A traditional Greek and Turkish meal to break the fast consists of pieces of bread dipped into an olive oil and lemon juice dressing, poached fish seasoned with lemon, tzatziki (cucumber and yogurt salad), salata de pipino (cucumber salad), cheeses, olives, and the traditional three pastries—borekas, bulemas and boyos. Syrian Jews might serve koosa ou jiben (baked zucchini with cheese), fish salad, cheeses, olives, and fresh fruit, as well as jiben sambusak (pastry cheese turnovers) and the ubiquitous kaak (sesame rings). Many Iraqis eat okra in tomato sauce.

  Moroccan Jews follow the custom of their Arab neighbors, who eat harira, a meat, chickpea, and lentil soup after the fast of Ramadan, and also serve m'kuli (chicken with lemons and olives) for the main course. Some Sephardim serve chicken and a form of chicken soup, avgolemono (egg and lemon soup), as both are considered restorative. In Salonika, following the dairy portion of the meal, the dishes were removed and the chicken-based avgolemono was served. Some Hungarians offer their favorite dish, chicken paprikás.

  Although the pre—Yom Kippur meal rarely contains a dessert, it is customary to include some sweet yeast bread or pastry in the meal to break the fast. Jews from central Europe enjoy sweet yeast rolls, such as bilkes (usually kneaded with fruits and nuts) or schnecken (cinnamon rolls). Sephardim traditionally serve sweet rolls called panisicos dulces. Many Italian Jews break their fast with dictinobis di kipur (doughnuts). Similarly, Jews from Mumbai break the fast with deep-fried sugar-stuffed semolina puffs called karanjis. Some Russians serve cheese-filled pastries called kaletzin. Alsatians and Hungarians enjoy kugelhopf. The Dutch prepare an apple cake or tart. Germans serve cookies called zimtsterne (cinnamon stars). Italians traditionally offer dolce Rebecca (spice cake) or borriche pitiglianesi (pastry turnovers). Many Greeks and Turks enjoy reshicas (pretzel-like cookies). Moroccans serve fijuelas (honey-soaked fried pastries). Iraqis feature hadgi badah (cardamom-almond cookies). Many Sephardim offer tishpishti or another syrup-drenched semolina cake. The Bene Israel prepare coconut crepes called padhar. Many Sephardim from the Levant and the Balkans end this meal with sutlach (rice-flour pudding).

  Some families begin building their sukkah for Sukkot directly after the meal, thereby performing a mitzvah immediately after Yom Kippur. At this time, some Sephardic communities perform Jufrah (Arabic for "reconciliation"), visiting people to show respect and demonstrate camaraderie.

  Yoyo

  Yoyo is an orange doughnut.

  Origin: Tunisia

  Tunisians love snacking, which they developed into an art form, including brik (potato-filled pastry), various sandwiches, and doughnuts. Yoyo, sometimes called a beignet, is one of the most popular Tunisian pastries. It is prepared both at home and at specialty stores and kiosks. The name of this dish is probably derived from the Ladino boyo, which in turn is derived from bolo (ball).

  The original fried dough balls evolved into a baking powder doughnut with a hole. The similar Moroccan sfenj and Libyan sfenz are leavened with yeast. These baking powder—raised doughnuts have a denser texture than the airier yeast-raised versions. The surface is slightly crunchy. In the Middle Eastern manner, yoyos are dipped into a honey syrup, producing a sort of glaze, or sprinkled with sugar.

  Small doughnuts are made for breakfast, while large versions, called babalouni or shishi, appear in the afternoon as a snack. Yoyos are traditional on Hanukkah and popular on most joyous occasions. They are also common treats taken on a hilula (pilgrimage), along with bollos (almond-raisin breads), makroud (date-filled semolina cookies), date-filled briks, Jordan almonds, and boukha (fig liqueur). Yoyos are commonly accompanied with naa-naa (mint tea).

  Tunisian Orange Doughnuts (Yoyo)

  about twenty-four 3-inch doughnuts

  [PAREVE or DAIRY]

  About 3½ cups (17.5 ounces) all-purpose flour

  2 teaspoons double-acting baking powder

  ½ teaspoon table salt

  4 large eggs

  6 tablespoons orange juice, milk, or water

  1/3 cup sugar

  3 tablespoons vegetable oil

  1 teaspoon orange-blossom water or vanilla extract

  1 teaspoon grated orange zest (optional)

  2 to 3 tablespoons finely grated fresh or unsweetened desiccated coconut (optional)

  About 6 cups peanut or safflower oil for deep-frying

  About 2 cups cooled atar (Middle Eastern Sugar Syrup (Atar/Shira)), or confectioners' sugar for sprinkling

  1. In a medium bowl, sift together the flour, baking powder, and salt. In a large bowl, combine the eggs, juice, sugar, vegetable oil, orange-blossom water, and
, if using, zest and/or coconut. Gradually blend in the flour mixture to make a soft dough. Cover and refrigerate until the dough is easy to handle, about 2 hours.

  2. Roll the dough into 2-inch balls, flatten into ½-inch thick rounds, and poke a large hole in the center of each one, forming a ring.

  3. Place on a lightly floured surface, cover, and let stand for at least 10 minutes. Store at room temperature for up to 2 hours or in the refrigerator for up to 8 hours.

  4. In a large pot, heat at least 2 inches peanut oil over medium heat to 365°F.

  5. Fry 3 or 4 doughnuts at a time, turning once, until golden on all sides, about 1 minute per side. Remove with tongs, chopsticks, or a wire-mesh skimmer and let drain on a wire rack. Dip the warm doughnuts in the cooled syrup or dust with confectioners' sugar.

  Z

  Za'atar (Hyssop)

  Za'atar or zahtar, called eizov in the Bible and eizov matzui (common hyssop) in modern Hebrew, is both the Arabic name of Origanum syriacum and a Levantine spice mixture made from this herb. Za'atar, a member of the Labiatae family, is also variously known as Syrian oregano, Lebanese oregano, white oregano, and Bible hyssop. It is a close relative of the common Greek oregano (oregehno and eizovit peshutah in Hebrew) and sweet marjoram (eizovit and mayoran in Hebrew). Za'atar and eizov are commonly translated into English as hyssop. There is, however, another plant also called by that name. The other hyssop (Hyssopus officinalis) is a native of southern Europe and has never grown in Israel. Furthermore, it is so bitter that it is rarely used in cooking.

  The bushy perennial za'atar is native to the Levant. It is common in ledges and outcrops on mountains and grows between rocks, thriving where most plants cannot. It reaches about eighteen inches in height and the upright, slender, reddish stems sport a considerable number of fuzzy, heart-shaped leaves. The leaves are bright green when young in the spring, but they turn grayish green and the stems become woody and brown as the plant matures in the summer. The leaves have a pungent fragrance and a slightly minty, mildly bitter flavor; they are a bit spicier and more aromatic than both oregano and marjoram. The oil of Origanum syriacum contains at least forty compounds—some with antimicrobial and antioxidant properties—and has long been used in the Middle East to cure stomach aches, alleviate congestion, and for other medicinal purposes. Psalms exclaims, "Cleanse me with eizov that I may be pure; wash me that I may be whiter than snow."

  Za'atar first appeared in the Bible before the Exodus: "You shall take a bunch of eizov, and dip it into the blood that is in the basin, and strike the beam over the door and the two doorposts from the blood in the basin; and none of you shall go out the door of his house until the morning."

  Za'atar was subsequently a component of two biblical purification rites. It was part of the ceremony for cleansing lepers and part of the enigmatic red heifer rite (parah adumah), there utilized to remove the impurity of contact with a dead body. The Midrash explains, "The eizov is a lowly plant and, because of this, God singles it out as necessary for the performance of important duties: for Passover, for the purification of the leper, and for the burning of the red heifer." Another Midrash relates the significance of za'atar to the leper, "You were proud like the cedar, and the Holy One, humbled you like this eizov that is crushed by all." The Bible uses incidents and symbols, such as za'atar's modest status (as a lowly plant, crushed by all), for people to contemplate and internalize the attribute of humility.

  In ancient Israel, za'atar and two related herbs, summer savory (seeah) and thyme (korahnit), were the three predominant herbs; they were used in cooking and for various medicinal purposes. Yet za'atar was not a highly valued seasoning in the Levant—those positions were held by coriander and cumin and imported spices like saffron. Za'atar was the spice of the common person, plentiful and useful but rarely found at fancy occasions or in sophisticated fare. Za'atar was generally not purchased in shops and bazaars, but rather gathered by individuals from wild plants or plucked from small home plots. Each spring, before the flowers formed and the plant's flavor was at its peak, families harvested a year's supply, dried the leaves in the sun, and stored the dried herb for future use. A little za'atar helped to enliven a farmer or peasant's diet, which consisted primarily of barley bread and barley gruel and various legumes.

  Za'atar, a powerful symbol of the protection of the firstborn sons of the Israelites during the Tenth Plague in Egypt, is memorialized in the contemporary Seder in the form of the karpas, generally parsley or celery, which is dipped into salt water or vinegar. Some people, such as Maimonides, added a few za'atar leaves to charoset for its symbolic status rather than as a flavor preference. In his role as a physician, Maimonides, recommended za'atar for its healthful properties.

  In the cuisine of modern Israel, drawing from local Arab practices, fresh za'atar leaves are added to salads and marinades. However, this spice's most popular role, and what it is currently best known for in America, is dried as the main ingredient of the Levantine spice mixture bearing its name; the mixture also contains ground sumac (a tart red berry) and toasted sesame seeds to mellow the intense flavor of the za'atar. Some blends include ground chickpeas, nuts, and/or wheat as well. The spice mixture is used to flavor salads and vegetables; sprinkled on labaneh (yogurt cheese), hummus, and eggs; spread over flatbreads before baking; used as a dry rub for fish, poultry, and meat; and mixed with olive oil as a spread and dip (za'atar im zayit). Arab bread vendors commonly offer small triangular packets of za'atar in which customers can dip their fresh bagaleh and bread.

  Due to overexploitation, wild za'atar was declared a protected plant in Israel in 1977; picking commercial quantities carries a large fine or six months imprisonment. Each household is permitted up to ten kilograms annually, but most Arab families consume much more than that. Consequently, in the early 1990s, commercial za'atar growing and packaging emerged in the Galilee. Specially developed Israeli varieties of za'atar, as well as advanced irrigation techniques, resulted in superior leaves and large yields. Whereas ancient Israelis picked za'atar with backbreaking hand labor, today mechanical combines are used for harvesting. Official exports of za'atar now go to America and England, and it is unofficially exported to many parts of the Arab world. Nonetheless, the producers of many commercial Israeli products labeled "za'atar" actually substitute thyme, oregano, the spicier Roman hyssop/Persian za'atar (Satureja thymbra), or a mixture of cultivated herbs for the preferred Origanum syriacum.

  Middle Eastern Hyssop, Sesame, and Sumac Blend (Za'Atar)

  about 2/3 cup

  [PAREVE]

  ¼ cup sesame seeds

  ¼ cup dried crushed za'atar leaves (or a mixture of dried marjoram, oregano, and thyme)

  2 to 3 tablespoons ground sumac

  About 1 tablespoon salt (optional)

  1. In a dry skillet, toast the sesame seeds over medium heat, shaking the pan frequently, until lightly browned, 2 to 3 minutes. Transfer to a bowl and let cool.

  2. In a spice grinder or blender, grind the sesame seeds with the za'atar, sumac, and, if using, salt. Store in an airtight container at room temperature for up to 2 months.

  Zaban

  Zaban is a confection made of egg whites, sugar, and nuts.

  Origin: Morocco

  Other names: jaban, zabane.

  Zaban is a beloved Moroccan confection that comes in several forms. An easy version of it is made by simply beating egg whites with sugar until the mixture is thick and fluffy. Another soft type involves a type of Italian meringue that is made by beating boiled sugar syrup and lemon juice into egg whites until the mixture has the consistency of marshmallow cream. These mixtures are sprinkled with chopped nuts and eaten with spoons. Another rendition is a taffy-like confection with a firmer consistency, called nougat.

  Nougat, derived from the Latin word nux (nut) and known as torrone in Italy and turron in Spain, is a nut-based sweetmeat. Its origin dates back to at least medieval Byzantium and Persia—the name zaban appears to derive from the Persian word m
eaning "tongue"—and probably even further back to Rome, where confections were boiled from honey, eggs, and nuts.

  There are two forms of nougat. Brown nougat is a crunchy brittle containing nuts, generally almonds, and sometimes fruit or chocolate. White nougat, akin to divinity and marshmallow, is a softer, chewier variety made by beating sugar syrup into egg whites, then folding in chopped nuts. White nougat emerged in seventeenth-century Montélimar, France, with the introduction of almond trees to Provence. In this confection, honey is beaten into egg whites, mixed with nuts, and dried in the sun. A commercial nougat factory opened in Montélimar in 1770. Cooks in the Maghreb added a little gum Arabic (meski) and alum (chebba) to flavor and stabilize the meringue, but today corn syrup and liquid glucose have become common. In Iran, white nougat is gaz (short for nougaz), made with pistachios or almonds, while shirini zaban are sugar cookies.

  Zaban, frequently sporting a red stripe, was sold from small confection stands in Moroccan bazaars, while more ambitious vendors roamed the streets shouting "Zaban! Zaban!" or "Zaban goul ou ban!" (Buy or order nougat!)—hence the dish is sometimes called zaban koulouban to attract customers. The sticky nougat was wrapped around a long stick of bamboo or wood and the desired amount was cut off. Competitors peddled cotton candy, red candied apples, and other sweets. These entrepreneurs have all but disappeared, replaced by large manufacturers and stores. Only experienced cooks make the nougat type of zaban at home.

  Zaban, usually the simpler, softer types, is traditional for the post-Passover celebration of Mimouna, as the ingredients are all kosher for Passover and readily available. White nougat is enjoyed by Moroccans on Purim and Hanukkah and is also given to a new bride during the week before her wedding, as its color is a sign of purity. Persians frequently serve white nougat at special occasions, notably Rosh Hashanah. Zaban is typically served with sweetened mint tea (naa-naa).