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An amended Conservative Jewish Passover policy taps into the booming gluten-free market
(JTA) — Ahead of Passover 2020 — as life worldwide ground to an abrupt halt in the face of a rapidly spreading pandemic and people faced the specter of empty grocery shelves, or staying confined at home — a range of rabbis tried to make it a little easier to observe the holiday.
Long lists of foods and newly lenient guidelines from Jewish organizations circulated among people who keep kosher for Passover, explaining which foods they could purchase and eat on the holiday, given the year’s extraordinary circumstances. The message — sometimes explicit, sometimes implied — was that these special permissions applied only temporarily.
Now, one rule instituted as a COVID provision by the Conservative movement is becoming permanent: Before Passover begins, Jews may buy certified kosher products that have kosher-for-Passover ingredients and are certified gluten-free and oat-free — even if they aren’t explicitly certified kosher for Passover.
When it first appeared in 2020, that rule was written in a way that suggested it was an emergency measure, using the words “when the situation demands.” This year, that four-word phrase has been removed from the Rabbinical Assembly’s Passover guide, and the guidance has moved from a separate section into the main list of allowable products.
The edit reflects how some shifts in Jewish practice that first appeared at the outset of the pandemic, as stopgap measures, have since been normalized. It also allows — for at least a narrow set of Jews who observe Jewish ritual in accordance with the Conservative movement’s dictates — more robust and potentially less expensive options for keeping kosher during Passover.
Rabbi Aaron Alexander, chair of the Kashrut Subcommittee on the Conservative movement’s Committee on Jewish Law and Standards, which issues the movement’s Jewish legal rulings, said the change does not reflect a shift in the movement’s approach to Jewish law, known as halacha. Instead, he said, it reflects confidence that the Food and Drug Administration’s strict rules about how products can be labeled can be trusted when it comes to Passover observance.
“It’s not a significant change in how we understand halacha in general and how we understand the general Passover laws,” Alexander said. “It’s always been the case that there are products you can buy without a KP [symbol] before Passover, when you can be pretty sure that there’s no chametz and that any accidental admixture would be minimal.”
The requirement for foods to be certified gluten-free and oat-free, Alexander said, is “an extra line of defense” for people buying products before Passover that are not explicitly labeled kosher for Passover.
The policy shift opens new doors to kosher-keeping Jews: Rather than seeking out specialty items with Passover kosher certification, often carried only in kosher supermarkets and in major markets, they can observe Passover by taking advantage of the increasing number of products that are labeled kosher, gluten-free and oat-free, as long as the ingredients accord with Passover laws.
The gluten-free marketplace is estimated at $6 billion a year in the United States and is growing by an estimated 10% each year, according to industry trend reports. The marketplace serves people with celiac disease — whose incidence is rising — as well as people who seek to reduce or eliminate their gluten intake for perceived health reasons.
Some people with celiac disease say they look forward to Passover because more products will hit shelves that they can count on to be free of gluten. Now, Jews who follow the Conservative movement’s guidance can benefit from some of the wide array of gluten-free foods that are already available.
On Passover, five types of grain are prohibited (except for when they are used to make matzah): wheat, spelt, barley, oat and rye. By purchasing products that are certified gluten-free and oat-free, consumers can avoid buying food that contain those five ingredients.
“In an effort to definitively alert consumers to the presence of wheat gluten in packaged foods, the FDA mandates that any product including the words ‘gluten-free,’ ‘no gluten,’ ‘free of gluten,’ or ‘without gluten’ must contain less than 20 parts per million of glutinous wheat, spelt, barley, or rye,” a footnote to the guide states. “This eliminates the possibility of a gluten-free packaged food containing 4 of the 5 hametz-derived grains in any quantity that would be viable according to Jewish law.”
Alexander emphasized that the gluten-free and oat-free guidance should be seen as “a good way to figure out whether or not the products you’re getting before Passover could be problematic.” He cautioned that looking at the rest of the ingredients is crucial: Some certified gluten-free products, for example, could still be prohibited for Passover because they contain yeast.
Sarah Chandler, an ordained Hebrew priestess and Jewish educator who used to run a pickle business, already bought food with gluten-free labels during her pre-Passover shopping.
“It’s very practical, and it’s also consistent with other levels of kashrut,” Chandler told JTA regarding her pre-Passover shopping. “The fact that you and I can go to a grocery store and buy eggs — you don’t need a kosher symbol on it. We just know that it’s eggs. We’re not worried that the egg is from a bird of prey and not kosher. We can just assume that [if] it says ‘chicken eggs,’ they’re chicken eggs.”
She added, using a Hebrew term for kosher certification, “We don’t need a hechsher on it. The hechscher just means a certain level of supervision.”
Chandler is a vegetarian and eats a variety of nut butters, which are often expensive. Recently, she bought a jar of gluten-free cashew butter that was on sale for $6 instead of its regular price $12. (A jar of almond butter by a kosher brand marketed for Passover can run around $18.) Because it’s still unopened and the ingredients are kosher for Passover, she plans to eat it during the holiday.
Kosher-keeping Jews with gluten intolerance and celiac disease have especially found a lifeline in the growing marketplace of gluten-free food.
Lisa Goldman, also known as the “Gluten Free Jewish Momma,” is an Orlando-based advocate for the gluten intolerant on behalf of her now-grown daughter, who was diagnosed with celiac disease in 2012.
“My daughter was crying over not being able to have matzah balls because matzah [is] very high in wheat,” Goldman recalled. “So it was so exciting when all of the Jewish brands started to come out with a gluten-free version of many of their products.”
By the Way Bakery, a kosher, gluten-free and dairy-free bakery in New York City founded in 2011 by Helene Godin, may be a destination where Jewish shoppers who abide by the Conservative ruling could get food for the holiday. It is offering multiple Passover items this year, though the menu isn’t certified kosher for Passover.
By the Way Bakery is certified kosher, and its individual products that are sold in Whole Foods are in the process of being certified gluten-free.
“I’m really careful with the word ‘certified,’” Godin told JTA. “We are not certified with respect to Passover. I can tell you what is in [our products]. We’re very transparent. If you go to our website and you go to the FAQ section, there’s a link to our ingredient summary. And we list everything that’s in every product.”
Some of the items on this year’s Passover menu include an orange almond cake that Godin calls “the little black dress of desserts” because it goes with everything, and a chocolate truffle torte. By the Way Bakery’s cakes and cookies are made with wheat flour alternatives, many of which fall into the category of kitniyot, or foods such as legumes, corn, and rice that some Jews, including many Ashkenazim, avoid eating on Passover. Sephardic Jews traditionally eat kitniyot on the holiday and the Conservative Movement began permitting the consumption of kitniyot during Passover in 2016.
“There are people who say, ‘You’re not kosher enough,’” Godin said. “And there are people who say, ‘Oh, I’ll eat that.’”
Another popular gluten-free kosher bakery, Modern Bread and Bagel, is offering non-kitniyot foods for Passover. Like By the Way Bakery, Modern Bread and Bagel is not certified kosher for Passover, but all of its kitchen’s ingredients are kosher for Passover.
Godin says her company gains new customers every Passover, but this year has been an especially busy time. The number of orders for the orange almond cake, which has not been on the menu in several years, was three or four times larger than what she expected.
“Our projections were that we would be up 20% over last year. And we’ve well exceeded that,” she said. “Post-COVID, people just want to celebrate and get together.”
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Australia’s Jewish community is defined by Holocaust survivors, Yiddishkeit, and immigrants
An attack on a Hanukkah celebration at Bondi Beach in Sydney on Sunday killed 15 people and left Jewish communities reeling worldwide. The violence has also drawn attention to the resilience of Australia’s distinctive Jewish community, shaped by the world’s largest concentration of Holocaust survivors outside Israel, a growing Yiddish revival scene, and a large number of South African Jewish immigrants.
Demographics and culture
About 117,000 Jews live in Australia, according to 2021 Census figures adjusted for likely undercounting. The community is largely urban, with 84% living in either Melbourne or Sydney.
Just over half of Australian Jews were born in the country. Among those born overseas, the largest immigrant groups come from South Africa and Israel.
Religious practice within the community is diverse, with roughly 4% identifying as Haredi, 18% as Modern Orthodox, 33% as traditional or Conservative, 11% as Reform, and 21% as secular. In other respects, the community is uniquely cohesive: About half of children attend Jewish day schools — the highest rate for Jewish day school attendance outside of Israel.
In recent years, the revival of Yiddish language and culture in Australia has drawn significant attention, with young people who view it as a “language of protest” leading the charge. Yiddish is a required daily subject at Melbourne’s Sholem Aleichem College, a secular day school with roots in the Jewish Labor Bund. The annual Australian “Sof-Vokh Oystralye” retreat immerses attendees in 48 hours of speaking Yiddish exclusively, while Kadimah, a Jewish cultural center and library in Melbourne, stages plays in the language.
Being in the Southern Hemisphere, Australians celebrate Hanukkah during their summer, taking pride in being among the first in the world to light the holiday candles due to their early time zone.
A destination for refugees
The Australian Jewish population nearly tripled in size from 1938 to 1961. The influx was driven by Holocaust survivors, Hungarian refugees who arrived after the Hungarian Uprising of 1956, and British Jews who migrated under the “Ten Pound Poms” program, which allowed them to move to Australia for just 10 pounds.
In the aftermath of World War II, Australia accepted Holocaust survivors who were living in displaced persons camps, at a time when many countries either refused to take them or imposed strict quotas — including the United States.
Not only was Australia one of the few countries willing to accept survivors, it was also just about as far from Europe geographically as one could get, offering a sense of safety in its isolation.
Yet the acceptance of Jewish refugees was at times begrudging. Minister for Immigration Arthur Calwell sold large-scale immigration in the aftermath of World War II not as a humanitarian concern, but under the slogan “populate or perish,” reflecting the need for population growth to boost the economy and enhance national security.
Calwell also covertly introduced bureaucratic measures to limit the number of Jewish Holocaust survivors allowed to enter Australia, including restricting the number of Jewish survivors permitted on ships leaving Europe to a quarter of all passengers.
But Calwell’s efforts to limit Jewish immigration ultimately fell short. In the aftermath of the war, roughly 27,000 Holocaust survivors settled in Australia. As of 2023, about 2,500 of those survivors were still living.
One of those survivors, Alexander Kleytman, who immigrated to Australia from Ukraine, was killed in Sunday’s attack at Bondi Beach while protecting his wife.
Australia’s relationship with Israel
Relations between Israel and Australia have been increasingly strained in the past year. Prime Minister Anthony Albanese had been sharply critical of Israel’s conduct in Gaza, calling Israel’s “excuses and explanations” for blocking aid to Gaza “an outrage.”
Tensions further escalated in September, when Australia was one of about 150 countries that moved to recognize a Palestinian state. In response, Israel revoked the visas of Australian representatives to the Palestinian Authority.
Yet Australia and Israel have historically been strong allies. Australia’s first external affairs minister, Herbert Vere “Doc” Evatt, played a key role in the United Nations partition plan for Palestine and the creation of the Jewish state.
In 2017, Israeli Prime Minister Benjamin Netanyahu became the first incumbent Israeli leader to visit Australia, and former Australian Prime Minister Scott Morrison had said he was considering recognizing Jerusalem as the Israeli capital. But that position was reversed in 2022 after Albanese, a member of the Labor Party, took office.
Relations deteriorated further after an arson attack on a historic synagogue in Melbourne in December. Netanyahu sharply criticized Australia’s government, saying, “It is impossible to separate the reprehensible arson attack from the federal government’s extreme anti-Israeli position.”
Following the attack on a Hanukkah celebration at Bondi Beach, Netanyahu doubled down, saying he had warned Albanese that “your call for a Palestinian state pours fuel on the antisemitic fire.” Albanese rejected any link between the two, arguing that support for a two-state solution is a widely held position.
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Australia welcomed my family’s Holocaust survivors — and Bondi Beach soon became a symbol of renewal for me
Like so many Jewish Americans whose families immigrated prior to World War II, I grew up believing that none of my family had survived the Holocaust. When I would ask my older relatives, they would shrug. Only my grandfather shared anything about our relatives: He remembered how his parents would receive letters from Lithuania in the late 1930s and early 1940s, until one day they stopped coming.
As far as I knew, we were the only ones left. That is, until my uncle got a strange phone call from an elderly man who spoke with a hybrid German/Australian accent.
My uncle was skeptical; the person on the other end of the line claimed to be a cousin from the Australian branch of the Carvin family, despite the fact that my great-grandfather Max had invented the surname only after reaching the United States in the early 1900s.
The mysterious Australian said he was visiting Boston and asked if he wanted to meet. My uncle declined and ended the call, assuming it was a hoax or a scam.
My cousins, though, were curious. One of them began calling hotels across Boston asking for a Mr. Carvin until she tracked down the Australian. His name was Leo, and he graciously renewed his offer to meet for lunch.
When she arrived at the restaurant, she saw a man who looked much like her father, but older. And he was holding an envelope of letters written on my great-grandfather’s stationery from his home outside of Boston.
Over the course of an afternoon, my cousin learned more about my family history than any of us had uncovered in decades. Leo explained that his mother was one of my great-grandfather Max’s sisters, making Max his uncle. She and Max had continued to correspond during the interwar period; when the Nazis annexed Austria, her young adult children, including Leo, fled to Italy. Coming to the U.S. was no longer as straightforward as it had been for so many European Jews a few decades earlier, but Max tried to arrange visas for them. He suggested they begin using the surname Carvin rather than his sister’s married name, hoping it might increase the chances of obtaining visas.
It made no difference. Despite all of Europe being on the precipice of another world war, the United States would not take them in. But Australia would.
Leo and one of his brothers arrived in Freemantle, Western Australia in October 1938. To honor Max’s efforts to help them escape from Europe, they legally adopted the surname Carvin soon after their arrival. Eventually they found their way to Sydney, where they and their descendants would thrive.
In the years since Leo Carvin made that phone call to my uncle, we’ve gotten to know our Australian branch. They’ve traveled the east coast of the U.S. visiting my family multiple times; two of them crashed my wedding in Baltimore.
I’ve also visited them in Sydney on three occasions, and on each trip, we’ve repeated the same ritual: having drinks overlooking Bondi Beach at a clubhouse founded by Australian veterans of World War II’s North Africa campaign.
It would be wrong to say Bondi is unlike any other beach I’ve been to; in fact, it’s one of several beaches nestled in coves along the southeastern shore of Sydney, all equally inviting and picturesque. But Bondi is the one I will always think of as our family beach in Australia, and the veterans’ clubhouse as our local pub. It’s a place where I got to rediscover my family in a way that all too many Jewish Americans will never get to do, reuniting with the descendants of relatives who escaped the horrors of the Holocaust and found refuge in a new home.
My great-grandfather, an old-school Bundist, probably would have described our family’s immigration to Boston as doikayt, the Yiddish word for “hereness” that celebrates the diversity of the Jewish diaspora and our ability to thrive wherever we end up, often against difficult odds. I can’t help but think of doikayt whenever I think of Bondi Beach and the country that welcomed my extended family when other countries would not. It symbolizes more than just survival – it symbolizes renewal, prosperity, and resilience.
Bondi Beach may be 9,800 miles away from my current home — effectively on the opposite side of the world — but it will also be here for me. It’s become my home away from home, and a place for joyful reunions that defy all odds. And it would never have been possible if Australia had not opened its arms to my extended family.
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Sydney Opera House lit by giant menorah as vigils for Bondi Beach victims take place across Australia
(JTA) — The Sydney Opera House was illuminated by a large menorah Monday night, a solemn tribute to the 15 lives lost the previous day in an antisemitic terror attack that rocked Australia’s Jewish community.
The projected menorah, displayed on the iconic opera house’s largest sail, was called for by the premier of New South Wales, Chris Minns.
“Lighting the Opera House is a simple but powerful gesture: a message to the world that we cherish our Jewish community, that we honour their courage, and that we stand with them in solidarity and love,” Minns said in a statement. “Tonight, those candles are a symbol of resilience and a reminder that even in darkness, we choose to stand with one another.”
The light of the menorah was one of several acts of remembrance that sprung up across Australia on Monday, a day after two terrorists opened fire on a ChabadHanukkah event on Bondi Beach, killing 15 and injuring at least 40.
In an interview with the Australian broadcaster ABC on Monday, Australian Prime Minister Anthony Albanese said the two gunmen “weren’t part of a wider cell,” and had “engaged in this act of antisemitism, driven by ideology.”
Hundreds of bouquets were placed around a large menorah in front of the Bondi Pavilion on Monday, where more than 1,000 people gathered for a vigil, according to ABC.
“Yesterday was a tragic event, which words cannot explain,” Rabbi Yossi Shuchat told those gathered as he lit two candles to mark the second night of Hanukkah. “Lightness will always persevere; darkness cannot continue where there is light.”
At the vigil, a Jewish activist, Michelle Berkon, was removed by police for wearing a keffiyeh, the traditional Palestinian headscarf that has become a symbol of anti-Israel protest, according to The Australian.
In Sydney’s Hyde Park, hundreds also gathered for an interfaith ceremony where speeches were given by First Nation community members and spokespeople from the Jewish Council of Australia and the Australian Imams Council.
“So many in our Jewish community have received messages of love from leaders in different faith communities, from Palestinian friends and friends around this country, and in so doing, we are now learning we are all just flesh and blood, and we are all also the light,” said Rabbi Jeffrey Kamins from the Emmanuel Synagogue in Woollahra, according to ABC.
The Caulfield Shule, a synagogue in a suburb of Melbourne that serves a large Jewish community, was also packed to capacity by 2,000 people on Monday.
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