Soup/Stew

Stoup is what I call a meal that serves up thicker than a soup yet thinner than a stew. This hearty hunter’s chicken stoup is a family favorite of ours, especially on chilly nights.

Serve the soup in shallow bowls and pass crusty bread for mopping.

This bread soup has some vegetables in it, but it is made with beef stock. For a vegetarian version, use all vegetable or wild mushroom stock and skip the pancetta or bacon.

This thick soup is a ribollita (stale bread soup) made with tons of tomatoes. Torello (literally, “The Bull”) from Florence makes his with tomatoes grown on his own land in Tuscany. At his restaurant, Il Latini, he taught me the manner—the only manner—in which one eats any type of ribollita: with chopped raw onions and a drizzle of EVOO on top. If you are not committed to this process or if you don’t do raw onions, skip this recipe. You’re not to eat it any other way. Torello will find out, and I’ll be in for it!

A “stoup” is what I call a soup that is almost as thick as a stew. This one can be prepared as a vegetarian entrée as well by omitting the ham.

Thicker than soup, thinner than stew, this stoup combines sausage, ham, pepperoni, veggies, and arugula. It tastes like a giant Italian sub!

Chefs have chased the perfect consommé for as long as there has been cuisine. Traditionally clarified using a raft of egg whites, meat, and aromatics, it was inevitable that chefs would start looking for modern alternatives. The first solution was introduced by Professor Gerd Klöck in 2004 and popularized by Heston Blumenthal of The Fat Duck. Ice clarification is a method of freezing gelatin-rich stocks and then slowly defrosting them through layers of cheesecloth and a fine sieve to create a perfectly clear liquid. As the gel is frozen, the water trapped in the gelatin crystallizes. This causes the sharp edges to damage the cell walls. As the frozen gel warms up, the water and all of the water-soluble components melt before the gelatin or the fats and leak out of the damaged cell structure, leaving everything else behind. The next innovation was using agar instead of gelatin to speed up the freeze-thaw process. Agar works more quickly because it has a much higher melting point. If there is no fat in the preparation, it can actually be defrosted into a filter at room temperature, which greatly reduces the filtration time. From there we made the leap of eliminating the time spent in the freezer when using agar. Syneresis is the process by which the liquid leaks out of the gel structure. Agar naturally creates a hard, brittle gel that is prone to syneresis. It seemed reasonable to us that we could easily make an agar gel and break it up in the vacuum sealer, causing the clear liquids to leak out while the impurities were trapped in the gel. Once we poured the broken gel into a cheesecloth-lined filter, we would have a clear liquid almost immediately. It worked beautifully and was a huge breakthrough for us. As we worked through the process, we realized that brisk stirring of the agar-thickened liquid was enough to break it apart and create syneresis, effectively giving us a low-tech clarification process that could be easily accomplished at home. We use a ratio of 0.25 percent agar to clarify most of our liquids. Occasionally in liquids with more dissolved impurities we increase this to 0.3 percent.

A Römertopf, a porous clay pot developed in the 1960s by a German company, is often used in Alsace and southern Germany for long- simmering stews. These stews may be akin to Alsatian baeckeoffe, a pot of meat (usually beef, pork, and veal along with calf or pig feet) mixed with potatoes, marinated in white wine, and cooked in the oven all day long, on Mondays, when the women traditionally do the wash. Agar Lippmann (see page 258) remembers her mother in Alsace making the Sabbath stew in a baeckeoffe, using a mix of flour and water to make a kind of glue to really seal the lid. When I was having lunch at Robert and Evelyne Moos’s house in Annecy, they used a Römertopf to make a similar lamb stew for me. Eveline ceremoniously brought the dish to the table, and in front of all of us, took off the top so that we were enveloped in the steam and aromas of the finished dish.

When I interviewed Gilles Choukroun, one of the darlings of a new generation of French chefs who are injecting playfulness into French food, he had just opened the Mini Palais, a beautiful restaurant in Paris’s newly renovated Grand Palais exhibition hall, across from Les Invalides. In addition to his nascent restaurant empire, Gilles is also the father of Generation C, which stands for “Cuisines et Culture,” a group of chefs who teach cooking to the disadvantaged in Paris. Gilles, whose father is a Jew from Algeria, experiments with the spices and flavors of North Africa to accent his French food. One of his signature desserts is this refreshing citrus-fruit soup. It makes the perfect ending to a North African meal, especially with cookies on the side.

When I was in the southwest of France in mid-October, the farmers’ markets had an abundance of large dried white beans. These lima beans, which came to Spain from the New World, have now become an integral part of the Old World’s cuisine. Before the discovery of the Americas, only fava beans, chickpeas, and lentils were to be had. My cousin Richard Moos’s wife, Hélène, cooked her white beans with carrots in goose fat rather than lard. The day before, I had eaten the same combination in a soup at a farm nearby. Either way, this is a great fall dish.

While I was having lunch at Au Rendez-vous/La Maison de Couscous in Paris (see page 112), the owner brought out some of the magnificent Tunisian Sabbath stew he was cooking for that evening. It was made with a special North African kind of wheat berries, meat, a large amount of oil, onions, and a mixture of coriander, caraway, and harissa, the spice combination of peppers and garlic. This is certainly a later variation of the thirteenth-century recipe for orisa, a famous nutritious porridge brimming with soaked wheat berries, chickpeas, pounded meat, melted mutton fat, and cinnamon, found in the Manuscrito Anonimo, an Arabic-language Andalusian cookbook. Among the Jews of Tangier it was a simple meatless dish consisting of crushed wheat spiced with red pepper. I have made a vegetarian version that can accompany any meat dish or be served alone.

“To be Jewish is to be conscious of what one says and what one does,” Jacqueline Meyer-Benichou, who cooks some of Paris’s most elegant kosher food, told me. The head of a real-estate company, with a degree from Les Beaux Arts in architecture, Jacqueline treats cooking as her avocation and considers the presentation of food to be as important as the menu. Living near branches of great gourmet stores in Paris, such as Lenôtre, she window-shops, looking at their food preparations and presentations, and tries to replicate the recipes for kosher dinners at her home. For dessert, she often fills little golden cups with soy-based iced soufflés, as Lenôtre does. “I love perfection,” she said. At Passover, Jacqueline makes beef cheeks or even veal shanks seasoned the Algerian way, with hot pepper and cilantro, and serves them as a main course, accompanied by her Algerian take on cabbage with cilantro and hot pepper. If you can’t find beef cheeks, use veal shanks, stew meat, or flanken—any slightly fatty cut will do. Slow cooking makes the meat tender and delicious. Since it tastes even better prepared a day in advance, reheat just before serving.

One-Dish Sabbath meals like choucroute and pot-au-feu are for Alsatians what cholent is for Jews from eastern Europe. In the nineteenth century, the author Alexandre Weill mentioned the Sabbath lunch meal of his childhood, which included a dish of pearl barley or beans, choucroute, and kugel, made with mostly dried pear or plum. Choucroute with sausage and corned beef is also eaten at Purim and has particular significance. The way the sausage “hangs” in Alsatian butcher shops is a reminder of how the evil Haman, who wanted to kill all the Jews, was hanged. Sometimes Alsatians call the fat hunk of corned or smoked beef “the Haman.” Michèle Weil, a doctor in Strasbourg, makes sauerkraut on Friday, lets it cool, and just reheats it for Saturday lunch. She varies her meal by adding pickelfleisch, duck confit, chicken or veal sausages, and sometimes smoked goose breast. You can make this dish as I have suggested, or vary the amounts and kinds of meats. Choucroute is a great winter party dish; the French will often eat it while watching rugby games on television. When you include the corned beef, you can most certainly feed a whole crowd.

In Southern Morocco, this Sabbath stew was cooked first over a wood fire and then kept warm in a pot tucked under the hot sand. In Spain and northern Morocco, it was cooked in communal ovens in the Jewish quarter of cities. Called by the Jewish youth of France today “daf marocaine,” this flavorful stew, also known as skeena—meaning “hot” in northern Morocco—is preferred by many young people to ordinary cholent (see page 213) for Sabbath lunch. Today in France the meat is usually beef rather than the lamb or mutton more commonly used in North Africa. For this one-pot meal, the rice and/or wheat berries or white beans must be kept apart for cooking, so that they can be served separately. Carène Moos encloses the seasoned rice and wheat berries in pieces of gauze or cheesecloth, knotting the cloth to make two individual bundles.

One Friday morning when I arrived at Philippe and Caroline’s home, the family was in full Shabbat swing. Four of Caroline’s nine children were nearby to help with preparations for the Sabbath. Caroline was assembling ingredients for cholent, based on a recipe that came with her family from Poland. Caroline makes cholent each week, cooking it all night in a slow cooker and serving it at lunch on Saturday. She simmers the meat in red wine, adds some barley and sometimes bulgur, and uses vegetable oil instead of the traditional chicken shmaltz.

When I was in Paris, I got in touch with Anita Hausser, Jacqueline’s daughter. We met at a café in Paris to chat. The conversation turned into lunch, then finally extended into a dinner on another occasion in her charming and very French apartment, near the Maison de la Radio in Auteuil. For dinner, the first course was Alsatian goose liver spread on grilled bread, accompanied by champagne. Sometimes, she told me, she slathers the marrow from the cooked bones on the toast instead, sprinkling it with coarse salt. At the dinner we ate as a first course the broth from the pot-au-feu with tiny knepfle (matzo balls), to the delight of her very assimilated French Jewish guests. A century or so ago, in small villages of Alsace, the pot-au-feu cauldron of vegetables and meat would hang on a hook in the chimney to simmer slowly all night. I imagine religious Jews placing it there before the Sabbath began, and going to sleep with the tantalizing aromas of meat and vegetables as the fire slowly turned to embers and died out, leaving the pot still warm. When Anita makes her pot-au-feu, she cooks the meat slowly with the vegetables, which she discards toward the end. She then adds fresh carrots, leeks, and turnips, cut in chunks, for the last 30 minutes of cooking. She always accompanies her pot-au-feu with horseradish, mustard, and gherkins. This slowcooked dish is traditionally made in Jewish homes for Rosh Hashanah and the Sabbath.

Like many other communities in France, the town of Annecy had few Jews living there until the late 1950s. Then, one day, the town’s mayor assembled the Catholic archbishop, the head of the Protestants, and the leader of the tiny Jewish community, who happened to be my relative Rudi Moos (see page 3), and asked them to welcome emigrants from North Africa. Rudi sponsored about forty Moroccan, Tunisian, and Algerian Jewish families and built a synagogue in this town that had none. Cécile Zana and her husband were one of these families. They left Tunisia and went first to the Congo, and then, in 1968, to Annecy, where they live today. And, perhaps not surprisingly in this small Jewish world, Cécile’s daughter married Rudi’s grandson. Cécile showed me how to make this delicious spring dish with lots of parsley and peas.

Fava beans and chickpeas were brought to France in the thirteenth century with the opening of trade routes by the Crusaders. Before white beans came from the New World, the French used fava beans for cassoulet and called it févolade. Cassoulet could well be a variation of the overnight Sabbath stews such as dafina or hamim, which means “warm.” Cassoulet could also have come from the Arabs, who made a similar dish, skeena. All I know is that, in a land where there is lots of pork, in a land where the Jews played a role in developing the art of fattening goose livers, cassoulet looks suspiciously like the ubiquitous Sabbath stews, and often has no pork in it at all. This cassoulet calls for lamb shoulder and a great deal of duck or goose fat instead in which to cook the duck legs and sausage and lamb (it is not all consumed). You can use vegetable oil, but it will not taste the same. E-mail Aaronsfood@aol.com for a place to obtain rendered kosher duck fat, or roast a duck and make your own.