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He has served as a guest lecturer at The Culinary Institute of America and has been featured on radio and television. Follow his Jewish Food blog and find out more on his website, gilmarks. Adafina is a Sephardic Sabbath stew in which the ingredients are typically cooked in layers and served in separate dishes.

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Other names: Algeria: t'fina ; central Morocco: frackh, schena, shachina , skhina; northern Morocco: daf, dafina, d'fina ; Tangiers: horisa, orissa ; Tunisia and Libya: tafina, t'fina. The Register of Depositions before the Inquisitors in the Canary Islands on July 4, , recorded, "Ana Goncales deposes that when she was in the service of Ana de Belmonte, she saw that her mistress cooked mutton with oil and onions, which she understands is the Jewish dish Adafina.

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Even an accusation of preparing this stew led to Conversos being burned at the stake. Inquisition reports from the fifteenth century list ingredients for adafinas , including chickpeas, fava beans, fatty meat, onions, garlic, and cumin.

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After the Sabbath stew developed and spread through medieval Spain, Sephardim from the north and center of the country generally adopted the Talmudic term hamin as the name of their Sabbath stew. In this vein, al-kanz al-madfun is Arabic for "buried treasure," once a Spanish sobriquet for the Sabbath stew. Pointedly, there is a homophone in Hebrew, dafinah , meaning "force into a groove" and "to press against a wall," either of which would be applicable to the medieval cooking methods of inserting the pot into a hole in the ground with embers or sealing it in an oven.

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Among the six Jewish dishes contained in an anonymous thirteenth-century Moorish cookbook from Andalusia was one for an antiquated "Adafina," which consisted of layers of spiced meatballs and spiced meat omelets. Following the expulsion, the name adafina or d'fina primarily survived across the Straits of Gibraltar in North Africa.

In addition to meat and onions, a basic adafina contains some sort of Legume — Moroccans and Egyptians are partial to chickpeas, while white beans are more common among Tunisians and Algerians. For Passover, some cooks use fresh fava beans from the new crop. Vegetables differ regionally as well. Algerians typically add turnips, while Tunisians use a well-cooked leafy green sfanach or cardoons. After potatoes and sweet potatoes arrived in the region from South America, they eventually became familiar additions. Sephardic Sabbath stews are always seasoned with cumin and frequently with other spices as well.

Some adafinas are slightly sweetened with dates or honey, while others possess a hint of fire with the addition of harissa chili paste or chilies. Some cooks add pieces of quince or dried apricots and plums. Ubiquitous to all Sephardic Sabbath stews are haminados slow-cooked eggs. The key to what is used in the adafina is an ingredient's ability to stand up to the long cooking time.

Many adafinas are enriched with a calf's foot, a tongue, an ox tail, or a small meat loaf, providing another dish for Sabbath lunch.

Once luxuries and generally the province of only the wealthy, these enhancements are common today. Moroccans generally include a kouclas dumpling wrapped in cheesecloth, typically consisting of any combination of rice, wheat berries, and ground meat, or separate bags for any or each of the three.

Today, some cooks substitute ovenproof plastic bags for the cheesecloth, adding water and seasonings to each bag. Egyptians tend to eschew dumplings, making just the basic stew. For the meal breaking the fast of Yom Kippur, some households make an adafina containing a whole chicken stuffed with ground beef, ground almonds, and cinnamon.

In North Africa, the stew was typically started over a fire on Friday, then set in the coals of a kanoun brazier and covered with special bulky blankets for insulation and left to simmer overnight. Families lacking a kanoun sealed the lid with a flour paste, then carried the pot on Friday afternoons to a large public oven in town. In most communities, a guard was hired to watch the oven all night to avoid any tampering.

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The majority of Moroccan Sabbath stews are traditionally cooked in layers and separated into different dishes for serving. Consequently, Moroccan adafina is technically a meal-in-one and not a blended stew. The haminados , usually peeled after cooking and put back in the pot for several minutes, are generally offered first as the appetizer. Diners can season their own eggs with salt and ground cumin.

The remaining ingredients are then served in separate deep bowls. Presentation is important and fancier hosts line the dishes with lettuce leaves, which contrast with the intensely browned adafina ingredients.

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The legumes along with a little of the cooking liquid are sometimes spooned over couscous left over from Friday dinner. The remaining cooking liquid is presented as a warm soup, sometimes with thin noodles added. It is customary in many homes to follow the adafina with a glass of a digestif, such as fig liquor. In a large, heavy pot or deep to quart ovenproof dish, heat the oil over medium heat. Add the chickpeas and stir to coat. Sprinkle with the paprika, cumin, cinnamon, turmeric, salt, and pepper. In the order given, add to the pot without stirring the meat, bones, and optional chicken.

Loosely tie the wheat berries in a large piece of cheesecloth and insert it into the center of the stew. Many cooks add a kouclas dumpling. If using rice in the stew, use a meat and wheat berry dumpling; if using wheat berries in the stew, use a meat and rice dumpling. Add enough water to cover by more than 1 inch. Cover the pot and bring to a boil. Reduce the heat to medium-low and simmer for 2 hours. Add enough water to cover the stew. Arrange the eggs in the stew and press to submerge.

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Tightly cover the pot. Remove and peel the eggs, serving them separately. To serve, place the chickpeas, cooking liquid, meat, wheat berries, potatoes, and eggs in separate bowls. Until recently, most Georgian homes had a fire in the center of the large communal room with a shwatzetzkhli large copper pot hung by a chain from the ceiling, in which various stews were simmered, the main course of many meals. Outside was a clay oven, used to bake breads and casseroles. Vegetable dishes were either cooked in the pot or, less commonly, baked in the oven.

The most popular of these stews is adzhapsandali Adzha is a province on the Black Sea. Some versions are soupy, while others are dry. Eggplant, introduced by the Persians and subsequently becoming the Georgians' favorite vegetable, is commonly the heart of adzhapsandali ; other produce is added depending on its availability and the discretion of the cook.

What distinguishes the stews of Georgian cookery from other vegetable stews is the large amount of fresh herbs and a kick from cayenne.

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Georgian Jews enjoy this lively stew hot on Sukkot and Friday night or at room temperataure for Sabbath lunch. Adzhapsandali is served as a main course or side dish, typically accompanied with khachapuri filled pastries or mchadi corn cakes and Georgian wine. At dairy meals, adzhapsandali is commonly accompanied with yogurt. Near the beginning of the Passover Seder, the middle of three matzas is broken in two and the larger section, called the afikomen , is wrapped and set aside to be eaten as the final item of food of the evening.

This, however, was not the original usage of the word afikomen , but its modern convention, reflecting historical changes in Jewish ritual and lore. The Mishnah states, "One may not add after the paschal offering an afikomen.

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At the time that the Temple stood, the paschal offering korban pesach constituted the final part of the Passover Seder meal. Following the destruction of the Temple and the cessation of the paschal offering, it was replaced with a portion of matza at the end of the meal, separate from the matza at the onset over which the Hamotzi benediction over bread is recited. This concluding piece of matza is not consumed because of hunger, but, according to some, for the fulfillment of the commandment of eating matza or, according to others, in memory of the Temple.

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The formalized Passover-night liturgy was developed by Sages living in Israel two thousand years ago, at the time of the Roman occupation. They incorporated into the Seder not only the various biblical commandments but also many elements from the contemporary Greco-Roman symposium Greek for "drinking together".

It was a ritualized upper class banquet and intellectual dialogue, including reclining on couches, eating from private small tables, ritual hand washing, dipping greens, consuming fruit-and-nut relishes, a series of ritual wine libations, a sumptuous meal, and a series of questions as a starting point for an intellectual discussion of a designated topic. These aspects of the symposium served as models of freedom and affluence, the ideals to which the Seder participants aspired.