by Gil Marks
The invention of the starter is generally attributed to the ancient Egyptians, who created and refined many of the bread-baking techniques still used today. The association of raised bread with Egypt, as well as the starter's Egyptian origins, certainly contribute to the inclusion and significance of chametz and seor as Passover taboos. Due to the high concentration of lactobacilli and yeast, which create an intensely sour and raw flour taste, seor is inedible. Hence the Bible never used the word seor in reference to eating, but instead prohibited its possession on Passover. Chametz, on the other hand, which is an edible grain product, is banned from consumption as well as possession. Thus, according to the Bible, all seor had to be destroyed before midday on the fourteenth of Nisan, as was the case with edible chametz. Eliminating the seor before Passover required not only a thorough cleaning of the house and a genuine personal sacrifice, but also a manifest severing of the past and a faith that bread would again be available in the future.
(See also Bread, Chametz, and Matza)
Sesame
Sesame is the seed of an herb grown in hot climates. It has long been an important part of Asian and African cooking. In India, perhaps its homeland, the plant has been cultivated from at least 2000 BCE.
Sesame is not mentioned in the Bible, but the Mishnah includes shemen shumshum among the oils suitable for kindling the Sabbath lights. The Talmud explained, "What would the Babylonians do [if only olive oil was permitted for the Sabbath lights] who have nothing but sesame oil?" The Hebrew name shumshum, as well as the English sesame, ultimately derived from the Akkadian samassammu, literally meaning "oil plant." The plant bore this name because the seeds, which contain about 50 percent oil, were initially valued for their oil. Sesame oil was once the predominant fat for cooking, as well as fueling lamps, in central Asia and India. The Bene Israel of Mumbai were called Shanwar Teli (Saturday oilmen) by their non-Jewish neighbors as they primarily made their livelihoods preparing and selling sesame oil, refusing to work on the Sabbath. Today, the type of sesame oil common in the Middle East is made from raw sesame seeds, while Asian sesame oil, which has a dark brown color and nutty flavor, is frequently made from toasted sesame seeds.
There are two basic varieties of sesame—tan and black. The tan seeds, which are also hulled and sold as white seeds, possess a nutty sweet flavor. Black seeds are more pungent than the lighter ones.
Sesame seeds are greatly valued in Middle Eastern cooking. Whole seeds are used to add flavor and texture to various vegetables, baked goods, candies, and spice mixtures, such as za'atar. Tahini (sesame seed paste) is a key component of Middle Eastern foods, including hummus, sauces, eggplants dishes, and confections. Ashkenazim primarily use the seeds as a garnish for breads and, rather recently, in halva.
(See also Halva/Halvah and Tahini)
Seudah
There are two Hebrew words for meal: arucha and seudah. Arucha derives from the root arak (to wander). The original meaning of arucha was "food for the journey" or "basic food." There are many types of meals, such as an aruchat boker (breakfast), arucha mispachtit (family meal), arucha iskit (business meal), and arucha meshutaf (joint meal/meal for everyone). An arucha is not the same as an aracha (reception/ceremony). On the other hand, seudah, from the root sa'ad (to support/to sustain), connotes a substantial amount of food, implying more than simply the intake of sustenance; rather, it means "to strengthen/to refresh" by food, denoting a feast, banquet, or special meal.
Not all seudah meals are created equal. The Talmud differentiated between two forms of seudah— seudah shel mitzvah (a meal associated with a religious purpose), including the Sabbath and festival meals as well as those connected to life-cycle events and rituals, and seudah shel reshoot, a feast for a temporal purpose. In Judaism, food, entertaining, and ritual are intertwined. Integral to every holiday and simcha (celebration) is a seudat mitzvah, establishing and enhancing the spirit of the occasion. The meal before the fast of Tisha B'Av is called a Seudat Hamafseket (meal of separation) and consists of only one cooked food and bread—for Ashkenazim, typically a cold hard-boiled egg and a roll. So the intent of seudah is not necessarily fancy food, but special food. In the words of Ecclesiastes, there is "a time to weep and a time to laugh; a time to wail and a time to dance." There are occasions when a large amount of fancy fare is appropriate, while other occasions call for merely a hard-boiled egg and a bagel. Some occasions demand extravagant treats, while others require simple, but meaningful fare. A party commemorating a life-cycle event calls for something special like wine, which would be most inappropriate at a meal to break a fast. Knowing when and what to serve is more than a matter of etiquette—it is a mark of understanding and commitment.
In Judaism, enjoying food is not considered wrong. Indeed, in the words of the Chasidic master, Rabbi Nachman of Bratzlav, "One who fails to savor his food has clearly separated from the God of Blessing." The Talmud contains numerous references to enjoying wine, including, "A person in whose house wine is not poured like water has not attained blessedness." As can be repeatedly seen in the Bible, bread and wine are integral aspects of blessing. Bread and wine, both representative of Tikkun Olam (mending the world), serve as the basis of every Jewish feast.
Jewish celebrations are, by design, communal acts accompanied by shared meals. These feasts are much more than an opportunity to eat, although plenty of food is the general rule. Eating together builds relationships and reinforces the bonds of family and community. Among the most important roles of the seudat mitzvah is education. The Sages structured the most well-known seudah, the Passover Seder, to serve as a teaching tool. Although no other seudat mitzvah is as highly ritualized and structured as the Seder, all of them offer unparalleled opportunities for learning in an informal atmosphere. At any seudah, there is an unrivaled opportunity for children to observe and learn how rituals are performed and people interact. Perhaps the most important function of a seudat mitzvah is the development of an emotional attachment to Judaism, which has been a key to its continuing survival.
(See also Purim, Seder, Seudat Havra'ah, and Tish)
Seudat Havra'ah
In Jewish tradition, the sacredness that human beings possess in life does not depart with their demise. This belief is reflected in the various laws and customs concerned with death and mourning. From antiquity until today, a consistency has existed in Jewish mourning practices (aveilut) revolving around two principles: kevod ha'met (honor of the dead) and kevod ha'chai (honor of the living). Jewish law demands that both the deceased and survivors be treated with dignity and respect. Preparation and burial of the body is performed by the local burial society, Chevra Kadisha (literally "holy society"). It is the duty of the entire community to see to the needs of the relatives.
The Talmud instructs that the first meal after the burial of a close relative be provided by people other than the mourners. Therefore, it is customary for friends and neighbors of the bereaved to prepare a Seudat Havra'ah (meal of consolation) upon returning from the cemetery, beginning the formal mourning process, called shiva, whose name comes from the Hebrew word for the length it lasts, seven days. The act of grieving is actually akin to fear—a grieving person is focused on survival and typically does not have an appetite. The mourner, however, needs nourishment, which is supplied at the Seudat Havra'ah. In addition, the mere act of eating acknowledges that a person is alive. The Seudat Havra'ah is not the occasion for a fancy catered affair. This simple dairy meal usually consists of bagels or rolls, hard-boiled eggs, and lentils, all circular in shape, symbolizing the cycle of life and death. Eggs obviously represent life and hard-boiled ones denote the ability of people to endure and toughen with the tragedies of life, as eggs do when heated. Lentils also trace back to Jacob and his lentil pottage, which according to tradition was prepared by him for the Seudat Havra'ah following the death of his grandfather, Abraham. In Salonika, the meal consisted of bread, eggs, and olives. Iranian Jews, like their Muslim neighbors, serve halva (grain confections) and ku
ku (omelets) at a house of mourning. Other foods served to mourners in the Middle East include round cakes, fish, chickpeas, and coffee.
Throughout the ensuing week of shiva, friends continue to bring food, although more elaborate than the food at the Seudat Havra'ah, so that the mourners do not have to worry themselves with everyday concerns.
(See also Seudah and Yahrzeit)
Sfenj
Sfenj is a yeast-raised doughnut.
Origin: Maghreb
Other names: Arabic: sifanj; Hebrew: sefeng; Tunisia: yoyo.
Sfenj, from the Arabic isfenj (sponge), is a yeast fritter widespread in Algeria, Libya, Morocco, and Tunisia. It is crisper outside than European-style doughnuts. Unlike European doughnuts, sfenj dough does not contain any eggs, fat, or milk. Orange is a favorite flavor.
The predominant shape is a ring, but variations include balls and balls filled with plums. In the souks (marketplaces) of Morocco, professional sfenj makers in tiny stalls customarily string fried rings on a palm frond. As with other Middle Eastern treats, they can be dipped in syrup or coated with confectioners' sugar. In Morocco, sfenj is typically served with naa-naa (hot mint tea).
Sfenj is a traditional Hanukkah indulgence throughout the Maghreb. Moroccans also make these doughnuts as an occasional breakfast treat for their children.
Sfoungato
Sfoungato is a baked egg casserole, most often made with spinach and cheese.
Origin: Greece
Other names: esponga, sfougato; Syria: sabanigh b'jiben.
The combination of vegetables, cheese, and eggs in a casserole, such as the venerable quajado (coagulated), is a characteristic feature of Sephardic cookery. In Greece and Rhodes, variations of these baked omelets became known as sfoungato (from sfoggos, the Greek word for "sponge"). Spinach is the predominant vegetable used in this dish. Exacting Old World cooks commonly spread the washed fresh spinach outside in the sun to ensure that it dried sufficiently; too much moisture results in a soggy texture.
Kashkaval and feta cheeses and a sizable amount of fresh herbs mark the Greek version of sfoungato. Adding mashed potatoes to the spinach is a Turkish practice. Some versions are baked with a crust like a pie. Popular Greek variations include zucchini and leeks. Cretan Jews made a meat version with spinach and lamb organs and a dairy one with zucchini and tomatoes. A Greek adaptation with the cheese interspersed in the spinach in nests is sfongo or fongos.
Sfoungato is a popular dish on Passover and Shavuot, when spinach is in season. It is commonly accompanied with yogurt, or yogurt mixed with mint, and flatbreads.
(See also Quajado)
Greek Spinach and Cheese Casserole (Sfoungato)
4 to 6 servings
[DAIRY]
3 tablespoons olive or vegetable oil
1 medium onion or 4 scallions, chopped
2 pounds fresh spinach, washed, coarsely chopped, and well dried, or 20 ounces frozen spinach, thawed and squeezed dry
½ cup chopped fresh dill, ½ cup chopped fresh flat-leaf parsley, 2 tablespoons chopped fresh mint, or ¼ teaspoon ground nutmeg (optional)
4 large eggs, lightly beaten
1 cup (8 ounces) farmer or cream cheese
1 cup (5 ounces) crumbled feta cheese
½ to 1 cup (2 to 4 ounces) grated kashkaval, Muenster, yellow Cheddar, or Swiss cheese
About ½ teaspoon table salt or 1 teaspoon kosher salt
About ¼ teaspoon ground black pepper
About 3 tablespoons grated kashkaval or Parmesan cheese for sprinkling
¼ cup (½ stick) unsalted butter or 3 tablespoons vegetable oil
1. Preheat the oven to 350°F. Grease a 9-inch square baking pan or other ovenproof dish.
2. In a large skillet, heat the oil over medium heat. Add the onion and sauté until soft and translucent, 5 to 10 minutes. Add the spinach and cook until wilted, about 5 minutes. If using, stir in the dill.
3. In a large bowl, combine the eggs, cheeses, salt, and pepper. Stir in the spinach mixture. Spread in the prepared pan. Sprinkle with the 3 tablespoons kashkaval cheese and dot with the butter.
4. Bake until set and golden brown, about 45 minutes. Let stand for at least 5 minutes before serving. Serve warm or at room temperature.
Sfratto
Sfratto is a stick-shaped cookie with a honey-nut filling.
Origin: Italy
Sfratti means "sticks" in Italian as well as "evicted," as at one time landlords were allowed to persuade unwanted and delinquent tenants to leave by force of a rod. A similar practice was employed to chase away Jews during all-too-frequent periods of expulsion. These cookies, a popular Italian Rosh Hashanah treat, got their name due to their resemblance to sticks. Thus the Jewish sense of humor transformed an object of persecution into a sweet symbol. Sfratti are a particular specialty of the towns of Pitigliano and Sorano in Tuscany and may date to around the establishment of the Pitigliano ghetto in 1622.
Tuscan Honey-Nut "Sticks" (Sfratti)
about forty-eight 1½-inch cookies
[DAIRY or PAREVE]
Pastry:
3 cups (15 ounces) pastry or all-purpose flour, sifted
1 cup (7 ounces) sugar
¼ teaspoon salt
1/3 cup unsalted butter or margarine, chilled
About 2/3 cup sweet or dry white wine
Filling:
1 cup (12 ounces) honey
2½ cups (about 12.5 ounces) walnuts, chopped
2 teaspoons grated orange zest
2 teaspoons grated lemon zest (optional)
¾ teaspoon ground cinnamon
¼ teaspoon ground cloves
1/8 to ¼ teaspoon freshly grated black pepper
Egg wash (1 large egg beaten with 1 tablespoon water)
1. To make the pastry: In a large bowl, combine the flour, sugar, and salt. Cut in the butter to make a mixture that resembles coarse crumbs. Gradually sprinkle the wine over a section of the flour, then gently mix with a fork to moisten that section. Push the moistened dough aside and continue adding enough wine to make a mixture that just holds together. Divide the dough in half. Using your fingertips, lightly press and knead each half into a ball. Wrap in plastic wrap, flatten into disks, and refrigerate for at least 30 minutes and up to 3 days.
2. To make the filling: In a medium saucepan, bring the honey to a boil over medium heat and cook for 5 minutes. Add the walnuts, zests, cinnamon, cloves, and pepper and cook, stirring constantly, for another 5 minutes. Remove from the heat and let stand, stirring occasionally, until the mixture is cool enough to handle. Pour onto a lightly floured surface, divide into 6 equal portions, and shape the portions into thin 13-inch-long strips.
3. Preheat the oven to 375°F. Line a large baking sheet with parchment paper or grease the sheet.
4. On a lightly floured surface, roll out each piece of dough into a 14- by-12-inch rectangle, then cut lengthwise into three 14-by-4-inch rectangles. Place a nut strip in the center of each rectangle and bring the sides of the dough over the filling, covering it. Pinch the ends to seal.
5. Place the pastries, seam side down, on the prepared baking sheet and brush with the egg wash. Bake until golden, about 20 minutes. Transfer the pastries to a wire rack and let cool. Cut into 1- or 1½-inch pieces. Wrap in aluminum foil until ready to serve. Sfratti can be stored at room temperature for 2 weeks.
Shalom Zakhar/Ben Zakhar
On the first Friday night following the birth of a son, relatives and friends gather in the house of the new parents for a party commonly called Shalom Zakhar (welcome/peace to the male child) by Ashkenazim. Some Sephardim have adopted a similar ritual known as Ben Zakhar (male son), or as Shasha among Yemenites. The Shalom Zakhar, a party of thanksgiving for the health of the baby, provides an opportunity to offer congratulations to the family on the birth. It also fulfills the commandment of bikour cholim (visiting the sick) in regards to the baby's upcoming brit; Shalom Zakhar is considered to be similar to the visit of God and three travelers to Abraham follow
ing his circumcision.
Another possible source of the custom can be found in lines from the Talmud: "While in the womb, an angel comes and teaches a child the entire Torah... and just before birth, the angel hits him on the mouth [hence the indentation on the top lip] and he forgets all the Torah." Thus the Shalom Zakhar is held as a consolation (Seudat Havra'ah) for this lost knowledge. Rabbi Jacob Emden contended that the original name was actually the similar-sounding Seudat Zakhar (meal of remembering), as its purpose was to inspire the baby with words of Torah, helping to get him started in relearning what he lost.
There are no set rituals for this occasion, but it is common to recite Jacob's blessing in the Bible to Ephraim and Manasseh as well as assorted psalms. Light food is served, including pastries, fruit, and drinks. One standard food is chickpeas, an ancient symbol of fertility and mourning, in this case a lament for the baby's lost Torah. A Yiddish name for chickpeas is arbes, which sounds like the Hebrew arbeh (multiply), reminiscent of the biblical promise to Abraham, "I shall arbeh [multiply] your seed like the stars of the heavens."
(See also Brit Milah)
Shakshuka
Shakshuka is a tomato stew with eggs.
Origin: Maghreb
Other names: beid b'benadora, chakhchoukha.
Among the favorite stews of the Ottoman Empire was saksuka (meaning "goatee" in Turkish), consisting of various cooked vegetables and minced meat or sheep's liver. As saksuka evolved, the meat was sometimes eliminated and newcomers from America—tomatoes and peppers—were commonly added. Similar tomato-based stews became a standard throughout the former Ottoman Empire—in Turkey, Syria, Egypt, the Balkans, and the Maghreb, the area where it enjoys the greatest popularity. A related dish is menemen, a Turkish tomato and pepper stew that is cooked with lightly beaten eggs and is similar to a thick omelet; the dish is named after a village located near the Turkish city of Smyrna.
