Oven Bake

The earliest known French potato dish is pommes de terre dauphinoises, which originated in Switzerland in 1600. I tasted this divine dish of scalloped potato, cheese, and milk, a specialty of the region near Annecy, at the home of Ruth Moos (see page 3), who made it as an evening dairy meal served with a salad and vegetables. Instead of covering the potatoes and the cheese with the traditional beef bouillon or broth, Ruth makes it kosher style using only cream or milk.

Old cookbooks of Jewish families from Provence and descendants of the Juifs du Pape contain a famous dish combining spinach and morue (salt cod; see page 290). Morue is also blended with mashed potatoes to make brandade, a typical dish of the south of France. The preserved fish is rehydrated in milk or water, and then grilled, fried, or baked. Fritters were particularly common, and are still prevalent throughout Spain and Portugal. This recipe, a modern interpretation of a traditional salt-cod-and-potato brandade, was created by Chef Daniel Rose (see page 68). He uses fresh cod, salting it briefly to remove the excess moisture, seasons it with thyme and garlic, and then cooks it in milk and olive oil. Mixed with mashed potatoes and fried, the result yields a sort of latke that can be served as an appetizer, a side dish, or a main course, with the fennel-and-citrus salad on page 110.

The word Cassolita comes from the Spanish word cassola or cazuela, which refers both to a round clay pot and that which is cooked in it. A Sephardic squash dish from Tétouan, Morocco, this cassolita is scented with cinnamon and caramelized onions and gets a nice crunch from the almonds. It is typically served with lamb couscous (see page 236), although it goes well with any hearty meat dish. When I made it for a dinner party for my editor, Judith Jones, all the high-powered foodies attending asked me for the recipe. It can be made ahead and then reheated before serving.

In the movie Ratatouille, the rat made a tian of eggplant and other vegetables, set vertically in a baking dish. A similar dish came down in the family of Gérard Monteux, whose ancestors have made this dish since tomatoes came to Provence. The keys to the recipe are to make sure that the tomatoes and onions are of the same diameter as the eggplant, and to use a square or rectangular baking dish. I have made it in a French tian, but you can use any pan about 9 inches square. Good any time of year, it is spectacular in the summer, when tomatoes are at their best.

Like many French Jews today, Jocelyne Akoun (see page 28) is a cultural amalgam. She grew up in a Turkish-Spanish family that lived in Algeria for many years before immigrating to Marseille. This dish could as easily be Provençal as Algerian, the tomatoes having been added when they came to the Old World with the discovery of the Americas.

Eggplant came to Europe from India sometime around the eighth century, possibly with seeds carried by Jewish merchants. Often called the Jew’s apple, the eggplant has played an important role in Jewish cooking since early times. The old recipes found in the Vaucluse, such as the Ladino almodrote de berenjenas, are present today throughout the Sephardic world in the Mediterranean. Although the eggplant is sometimes sautéed in this dish, I prefer roasting it over a fire to bring out the smoky flavor, and then chopping it into chunks with two knives, a technique I learned from Sephardic French cooks. You can also roast the eggplant in an oven then pulse it in the food processor. With the increasing number of vegetarians even in France, this dish is becoming very popular, “modernized” with pesto, crème fraîche, or anchovies, or covered with tomato sauce. A purist, I like to serve it the old way—simply, with a salad.

Gerard Monteux, who is a descendant of the Juifs du Pape, told me that this was a very famous dish from Carpentras, eaten at Purim. (It is also a Lenten dish.) In this town, which had an oven in the Jewish quarter, cooks prepared the dish at home, putting it in an earthenware tian. They then brought it to the public oven and baked it, fetching it when it was done. Our modern-day casserole dishes have evolved from this tradition.

The secret of Hélène’s ratatouille is to cook the vegetables separately in the oven, intensifying their individual flavors. This may seem like using a lot of pans, but it is mostly waiting time. She assured me, “You can just let vegetables cook themselves and gently stir them all together.” The word “ratatouille” is related to the word touiller and the Latin tudiculare, meaning “to stir,” “crush,” or “toss.” After being cooked, the vegetables were originally assembled in a rectangular earthenware tian casserole, then gratinéed, and served hot or cold on the Sabbath. Now the cooked eggplant, pepper, zucchini, and tomato may be served together, or separately as individual salads. Ratatouille is similar to the Middle Eastern and North African dish tchoukchouka (see page 94), meaning “to shake up,” in both Hebrew and Arabic, and to other very old Mediterranean dishes of zucchini and eggplant. Hélène seasons her version with a hot but not fiery Basque pepper called piment d’Espelette, from Espelette, a town near her native Toulouse. If you don’t have piment d’Espelette, you can use hot paprika or New Mexico red chili powder.

When I met Lionel Barrieu, practically the only Jew living in Auch, a small town in the sparsely inhabited department of Gers, in the southwest of France, I thought he was an ordinary Jewish policeman. But as his story unfolded, his saga became more complicated. Lionel, who also goes by his Hebrew name, Ariel, is the grandson of a Roman Catholic Paris-born police inspector. When the Germans took over Paris in 1940, the other policemen encouraged his grandfather to help round up the Jews living in the capital. As Lionel tells the story, his grandfather smelled a rat and, not wanting to be part of this witch hunt, went underground. Lionel, in his early forties, followed in his grandfather’s footsteps, going to the police academy while also studying theology, Greek, and Latin at the University of Strasbourg. “When I discovered the biblical texts in Hebrew and French,” he told me in his office, “I realized the two Bibles were different. The Hebrew was richer and more spiritual.” After moving to Auch, he converted to Judaism with the help of the rabbi in Toulouse, about one and a half hours away, even getting circumcised at the age of thirty-nine. Today Lionel leads a Jewish life with his wife, also a police officer, who does not follow his religious practices. “I go to buy kosher meat at a little store in Toulouse,” he told me. “I feel as if I can now respect the animal.” For the Jewish Sabbath every week, which he observes, Lionel makes challah. He used to bake it on Friday, during his lunch hour, but too many police emergencies disturbed his bread-making. Now, to be extra careful, he makes it on Thursday evening, after work. One of the dishes that he missed most after taking on the obligation of keeping kosher was his meat lasagna. To satisfy his craving, he created this version, using soy milk instead of cow’s milk in the béchamel sauce. It is hearty and rich, and can fool almost anyone.

Agar Lippmann, age eighty-two, is a living encyclopedia of Alsatian Jewish food. Born Agar Lippmann in a little town near Colmar, and raised in Bollwiller, she married another Lippmann (no kin) and moved to Lyon during World War II. When her son Henri opened a kosher catering company there almost thirty years ago, she started out helping in the kitchen, and has been helping him ever since. Now, using local chefs—some Jewish and some not—the two cater kosher events all over Lyon and as far away as Besançon, bringing their kosher pots and pans and sometimes portable ovens. For Passover they take over a hotel in nearby Aix-les-Bains, where French Jews can have their Seder while enjoying the baths. Today most of the Lippmanns’ cooking is North African and modern French. Only for the holidays do they make traditional Alsatian and Ashkenazic food for their clients. “At holidays, people come back to their roots,” she told me in her catering office, just steps away from the Grande Synagogue. Recipes like this savory matzo kugel predate noodle kugels in general, and certainly the noodle kugels we eat in America today. Although the original recipe called for veal fat, I substitute melted butter or vegetable oil.

When I ate lunch at the elaborate Hôtel Daniel, located between the Champs-Élysées and the Faubourg Saint-Honoré, I felt as though I were transported to a salon in Proust’s Paris. I met the young chef, Denis Fetisson, who brought out an array of dishes. Among them was this wonderful Roquefort soufflé, which Denis serves to vegetarians and to his kosher clientele. It is easy and elegant and makes a wonderful meal when served with a large salad.

“I was lucky during the war,” Albert Jacobs, a tiny man whose personality belied his stature, told me at his home in Ingwiller. “When war broke out, I was eighteen years old and was mobilized into the French army. I left Ingwiller with my knapsack on my back, marching in the middle of the road. My beret and wooden shoes gave me the air of youth.” Instead of taking the train he was supposed to take, he and his comrades had a picnic and took the following one. As luck would have it, the Germans bombed the first train. Later, when it got dangerous for the Jews in the army, Monsieur Jacobs had to go into hiding. “Here too I was lucky,” he told me. “An old grandmother who owned eight farms let me stay with her. She never told anybody that I was there.” Until he was almost ninety, Monsieur Jacobs dressed up three days a week, drove his car slowly into town, and ate lunch at the Cheval Blanc, where he also often dined with the local priest. “Everybody knows that I don’t eat pork,” he told me shortly before his death. When I asked him why he didn’t move to a larger city, like Strasbourg, his response was quick: “Here I am someone, and there I would be just an old Jew.” At Monsieur Jacobs’s home, a virtual museum of Alsatian Jewish history, the jewels were the old cookbooks in the attic and basement libraries. The books contained some handwritten recipes and were those of his late wife. “Books were her life,” he said. She collected all the old recipes from her mother, who lived with them until she died at ninety-five. When I looked through her handwritten book, I saw recipes like grimserle, which I know as krimsel or chremslach, a Passover fritter with nuts and raisins (which I wrote about in Jewish Cooking in America), schaleth (see page 251), cou d’oie farci (stuffed goose neck), gemarti supp (see page 76), and this grumbeerekugel, a potato kugel with onions, eggs, and soaked bread—all humble dishes of country Jews who used the food that was available. In the old days, they cooked with goose, chicken, or veal fat. In the recipe that follows, I have substituted vegetable oil or butter for those not serving a meat meal, and I often mix the potatoes with celeriac and sometimes cooked peas or green beans. By microwaving the grated potatoes for a minute, I cut down the cooking time from 2 1/2 hours to 45 minutes. This kugel is crisp and very delicious.

When the French make noodle kugel, it is more delicate and savory than the rich, creamy confections that Americans know. This nudel schaleth or pudding is derived from the Sabbath pudding baked in the oven overnight. Here is where linguistic immigration gets all mixed up—some call it noodle schaleth, others noodle kugel.

Bosc pears and Italian blue plums (dried for use in the winter) are fruits that were most often put into kugel. This very old Alsatian Sabbath kugel uses leftover bread that is soaked in water, squeezed to remove any excess moisture, and then mixed with the dried or fresh fruit and left to stew in the oven overnight. Some, like this version, include onions, which add a savory dimension to the sweetness of the fruit and the dough. I love this dish, which I serve in my home for Rosh Hashanah and the Sabbath as a side dish with brisket.

Sometimes I discover dishes that are perfectly in accord with the laws of kashrut in unlikely places. Walking around a neighborhood market in Paris one day, I wandered into a small delicatessen shop called Partout et Tout Mieux, which translates as “Everywhere and Better.” An alluring cherry-tomato-and-basil tart sitting invitingly in the window caught my eye. So I went in and complimented Marie Le Bechennec, the shop owner, on the lovely-looking quiche. I explained that I was writing a cookbook on Jewish food in France and this crustless quiche would fit perfectly into a dairy meal. She replied that she and her husband, Serge, are from Brittany and have many Jewish customers. During the war, her father-in-law was taken prisoner by the Germans because he had hidden Jews who were being mistreated. She paused for a moment. “You know, I think my son is tolerant because he heard this strong voice growing up. That is the only way that tolerance will be translated from generation to generation.” Mary calls this dish a quiche clafoutis. In French cuisine, a quiche is a custard of eggs and milk or cream baked in a pastry crust. And clafoutis comes from the verb clafir, meaning “to fill up” or “puff up.” In this case, the bright-red tomatoes and green basil puff up to the top of the custard. I vary this dish by adding Parmesan and goat cheese; in winter try sautéed mushrooms or one package of frozen spinach and a handful of chives.

To the Horror of chef Daniel Rose (see page 68) of Spring Restaurant in Paris, it is impossible to find an American brisket in France. It just doesn’t exist. American butchers tend to cut larger pieces of meat. Five- or six-pound briskets (poitrines) or huge rib-eye steaks (entrecôtes) are the result of sawing through the muscle or the shoulder section of the animal. French butchers, by contrast, cut around the contours of the muscles to yield more tender but much smaller pieces. French Jews tend to use a breast of veal that usually has a pocket inside it for stuffing for their brisket. In this version, Daniel applies French techniques to make a perfectly delicious brisket with a subtle hint of orange in the sauce. I always make this dish a day in advance.

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.

Sweetly glazed and flavored with preserved lemons, this chicken, a recipe from Irene Weil, brings a Moroccan flavor to a classic French roasted chicken. Recipes like this represent the new France, with its influences from all over the world. Irene, married to a Frenchman for more than thirty years, was born in the United States to parents who came from Vienna. Even though she raised her children in France, she still has an American sense of adventure in her cooking.

Chicken flavored with fennel and garlic is a very Jewish Friday night dish, one eaten by Rashi and his family in the eleventh century. I have found recipes for it in many historical cookbooks, but the inspiration for this version was a particularly tasty one from the late Richard Olney, who lived in Provence. There is something very comforting about the long-simmered fennel and garlic topped by the sautéed chicken.

Sandrine Weil and Mathias Laurent represent to me how France has changed in a generation. Their apartment at the time, overlooking the Bois de Boulogne, was very modern, very relaxed. With three young girls, they didn’t care if everything was in order, and the place had a wonderful warm feeling of welcoming chaos. On one special Shabbat, Mathias was the cook, and gave me a present of a meal with truffles. After the blessings were recited over the wine and the challah, made by Sandrine and her daughters, we tasted scrambled eggs with truffles as a first course, followed by an extraordinary dish of chicken with truffles stuffed under the skin, called in French poularde demi-deuil (chicken in half-mourning), and truffled gelato for dessert. Here is Mathias’s recipe for roast chicken. Since truffles are rare and expensive, I often instead scatter around the chicken some carrots, potatoes, Brussels sprouts, green beans, or whatever is seasonally available. It is delicious, and a snap to prepare. If you are lucky enough to have a truffle, however, omit the rosemary, thyme, and preserved lemon the night before, and carefully slide a small, sharp knife under the skin of the chicken, separating the skin from the meat. Then cut the truffle into six to eight thin slices and slide them under the skin. Leave in the refrigerator overnight. Continue with the roasting as I describe below.