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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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The post An amended Conservative Jewish Passover policy taps into the booming gluten-free market appeared first on Jewish Telegraphic Agency.
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On Yom Haatzmaut — a tribute to the mallow plant
במשך פֿון דער זעקס-וואָכיקער מלחמה מיט איראַן, וואָס האָט זיך געענדיקט מיט אַ פֿײַער־שטילשטאַנד דעם 8טן אַפּריל, זײַנען מיר, ישׂראלים, און בפֿרט די אײַנוווינערס פון תּל-אָבֿיבֿ, געבליבן נאָענט צו דער היים צוליב די סכּנה פֿון דערווײַטערן זיך פֿון אַ שוץ-קעלער. די צאָרן און דער צער זײַנען געוואַקסן פון טאָג צו טאָג: ס׳איז מיר קלאָר געווען אַז דאָס איז אַ געפֿערלעכער שפּיל מיט פֿײַער, אַן איבעריקע מלחמה, און מיר — און די אײַנוויינערס פֿון איראַן — וועלן באַצאָלן דעם פּרײַז. (אונדזער דירה איז טאַקע אַ ביסל צעשעדיקט געוואָרן אין איינער פֿון די באָמבאַרדירונגען). דערפֿאַר קאָנט איר זיך פֿאָרשטלען מיט וואָס פֿאַר אַ פֿרייד האָב איך אָנגענומען דעם פֿײַער-איבעררײַס; תּיכף נאָך דעם בין איך טאַקע אַרויסגעגאַנגען פֿון דער שטאָט, און גלײַך אין דער נאַטור.
און עס איז ווי געשען אַ נס: די נאַטור האָט זיך מכּלומרשט אָפּגעשטעלט אין דער צײַט פֿון דער קריג. דער פֿרילינג, וואָס ענדיקט זיך דאָ בדרך-כּלל פֿאַר פּסח, האָט דאָס מאָל געוואַרט אויף אונדז, זײַנע פֿאַרערערס. כּמעט די גאַנצע צײַט פֿון דער קריג איז געווען ווינטערדיק, מיט אַ סך רעגנס, און איצט, סוף חודש ניסן, איז נאָך אַלץ געבליבן גרין, פֿול מיט בלומען און געוויקסן — אַ זעלטנקייט.
צווישן די פֿאַרשיידענע בלומען און געוויקסן האָב איך באַמערקט אַז אויך די מאַלווע, וואָס אויף העברעיִש הייסט עס חוביזה, בליט נאָך מיט אירע חנעוודיקע וויאָלעטע בלומען. די בלומען בליִען, די קליינע פֿרוכטן זײַנען רייף, און די בלעטער זײַנען נאָך גרין.
די מאַלווע וואַקסט אין אַפֿריקע, אַזיע און אייראָפּע, און ישׂראל בתוכם. בדרך-כּלל שפּראָצן די ערשטע בלעטער פֿון דער מאַלווע אַרויס נאָך די ערשטע רעגנס פֿון ווינטער — אַרום דעצעמבער. זי וואַקסט פֿון זיך אַליין אין דער נאַטור, אָבער אויך אין די שטעט, אין די הויפֿן און אין נאָכגעלאָזטע גערטנער. אין פֿאַרגלײַך מיט די רקפֿות (ציקלאַמען), למשל, אָדער אַנדערע איידעלע בלומען, איז זי נישט קיין מפֿונק, און וואַקסט אומעטום.
די בלעטער קאָן מען עסן פֿריש, אָדער געקאָכטע צי געפּרעגלטע (ווײַטער אונטן וועט איר געפֿינען אַ רעצעפּט דערפֿאַר). עס איז אַ ביסל שלײַמיק; איר טעם דערמאָנט אין שפּינאַט, און זי האָט אַ סך געזונטע קוואַליטעטן. אין די פֿריסטע סטאַדיעס איז די מאַלווע גאָר נידעריק, אָבער אַרום פֿעברואַר דערגרייט זי ביז דער הייך פֿון אַ מענטשן. אַרום מערץ באַווײַזן זיך שוין די שיינע בלומען פֿון דער מאַלווע און דערצו די רונדיקע קליינע פּירות, וואָס קינדווײַז האָבן מיר אַלע געגעסן מיט הנאה.
די מאַלווע וואַקסט טאַקע ווילד, אָבער זי איז נישט סתּם קיין פּראָסטע געוויקס. קודם-כּל, איר נאָמען אַליין: דאָס וואָרט „חוביזה“ איז אַן אַראַבישער טערמין, כובעזאַ. אויף אַראַביש הייסט עס „אַ קליין ברויט“ („כובז“ איז ברויט), און טאַקע, אויך אין עבֿרית רופֿט מען עס אַמאָל „לחם ערבֿי“ (אַראַביש ברויט). עס האָט אייגנטלעך אַן אָפֿיציעלן נאָמען: „חלמית“ (לויט דער משנה כלאיים ח, א), און דערצו אַ וויסנשאַפֿטלעכן נאָמען: malva. אויף ענגליש הייסט עס Mallow. אָבער אַ חוץ אַ קליינער צאָל מומחים, רופֿט קיינער דאָ עס נישט אַנדערש ווי כובעזאַ.
צוליב איר ברייטהאַרציקער מנהג צו וואַקסן אומעטום, האָט מען באַנוצט די כובעזאַ, מאַלווע, אויך אין דער צײַט פֿונעם „מצור“, די בלאָקאַדע פֿון ירושלים אין יאָר 1948. אין די ווינטער־חדשים וואָס ירושלים איז געשטאַנען איבערגעריסן פֿונעם ייִשובֿ, האָבן די ירושלימער באַלאַבאָסטעס אָפּגעריסן די מאַלווע־בלעטער און געמאַכט פֿון זיי פֿאַרשיידענע מאכלים, בפֿרט קאָטלעטן. לזכר דעם האָט מען שפּעטער, אין די פֿופֿציקער יאָרן, פֿאָרגעשלאָגן אַז מע וועט דערלאַנגען די באַרימטע קאָטלעטן לכּבֿוד יום־העצמאות (דעם אומאָפּהענגיקייט-טאָג). אָט למשל האָט דער דערציִונג-מיניסטעריום אין 1955 פֿאָרגעלייגט אַן אָפֿיציעלער יום-טובֿדיקער מעניו: כובעזאַ-קאָטלעטן אין פּאָמידאָרן ראָסל, סאַלאַט-כובעזאַ אין טחינה, יויך מיט קרעפּלעך, „שבֿעת המינים“-טאָרט אאַז״וו. אַזאַ מעניו קאָן מען געפֿינען אויך אין דעם פּאָפּולערן קאָכבוך „365 שולחנות ערוכים“ (365 געדעקטע טיש), וואָס איז אַרויס אין 1961, און וואָס מײַן מאַמע האָט געהאַלטן כּמעט ווי אַ שולחן-ערוך.
טאַקע אַ שיינער אײַנפֿאַל — עסן כובעזאַ-קאָטלעטן לכּבֿוד יום־העצמאות — נאָר איין חיסרון האָט עס. ווי געזאָגט, וואַקסט די מאַלווע ווינטערצײַט, און אַ חוץ הײַיאָר, און נאָך זעלטענע יאָרן, זײַנען די בלעטער אין דער צײַט פֿון יום־העצמאות שוין אויסגעטריקנט, אָדער די אינסעקטן (וואָס האָבן אויך ליב כובעזאַ) האָבן זיי שוין אויפֿגעפֿרעסן. דערפֿאַר קאָן מען נישט פֿאַקטיש גרייטן די כובעזאַ-קאָטלעטן אָנהייב מײַ, ווען עס פֿאַלט בדרך-כּלל אויס יום־העצמאות.
מע דאַרף זיך מודה זײַן אַז בכּלל, מיט די יאָרן, האָט מען אַ ביסל גרינגעשעצט אָט די „לחם עוני“, די אָרעמע מאַלווע/כובעזאַ. ישׂראל איז געוואָרן רײַכער, און אין יום־העצמאות האָט מען אָנגעהויבן עסן דער עיקר פֿלייש „על האש“ – דאָס הייסט באַרבעקיו. אין די לעצטע יאָרן, נאָך דער „יורידישע רעוואָלוציע“ פֿון יאָר 2022, און בפֿרט נאָך דעם 7טן אָקטאָבער 2023 און די בלוטיקע מלחמות זינט דעמאָלט, האָבן אַ סך ישׂראלים בכּלל פֿאַרלוירן דעם אַפּעטיט צו יום־העצמאות. ווי עס שטייט אין קהלת: „לשׂמחה מה זו עושה“ (אויף לוסטיקייט — וואָס טוט זי אויף?). די פֿײַערונגען פֿון די לעצטע אומאָפּהענגיקייט-טעג האָבן עפּעס אַ ביטערן נאָך־טעם.
אָבער אפֿשר דווקא דאָס יאָר, לכּבֿוד דעם שפּעטערדיקן פֿרילינג און דער האָפֿענונג אַז עס וועט שוין נעמען אַ סוף צו דער מלחמה, קאָן מעט זיך צוריקקערן צו די באַשיידענע גוטע בלעטער. דערבײַ קאָן מען אַ תּפֿילה טאָן אַז ישׂראל זאָל אַליין אויפֿגעריכט ווערן, און איך גלויב נאָך אַלץ אַז עס קאָן זײַן בעסער סײַ פֿאַר אונדז און סײַ פֿאַר אונדזערע שכנים.
צום סוף, אָט איז דער צוגעזאָגטער רעצעפּט פֿון די געשמאַקע מאַלווע-קאָטלעטן:
500 גראַם מאַלווע־בלעטער, גוט געוואַשן
ציבעלע, צעהאַקט און געפּרעגלט
2 ציינדלעך קנאָבל, צעריבן
2 אייער
½ גלאָז מצה-מעל צי ברייזל (ברויט-קרישקעס)
זאַלץ און פֿעפֿער
איילבערט־בוימל
קאָכט די מאַלווע־בלעטער אין וואַסער אַ פּאָר מינוט. קוועטשט אויס דאָס וואַסער, און צעהאַקט די בלעטער. דערנאָך גיט צו די אַנדערע אינגרעדיענטן, און קנייט אויס רונדיקע קאָטלעטן. פּרעלגט (אָדער באַקט) זיי ביז זיי ברוינען זיך צו.
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Antisemitic Beliefs More Common Among Young Social Media Users, Yale Poll Shows
Penn State graduate student Roua Daas, an organizer with Students for Justice in Palestine, speaks at a pro-Palestinian protest at the Allen Street gates in State College, PA on Feb. 12, 2024. Photo: Paul Weaver/Sipa USA via Reuters Connect
A new survey from Yale Youth Poll is raising fresh concerns about antisemitism among younger Americans, revealing a significant link between social media consumption and anti-Jewish sentiment.
The Spring 2026 poll, conducted by researchers affiliated with Yale University, finds that Americans aged 18 to 34 are more likely than older generations to agree with statements widely recognized as antisemitic even as many express uncertainty about what qualifies as antisemitism in the first place.
According to the survey, a significant share of young respondents agreed with longstanding antisemitic tropes. Roughly a quarter to a third of the youngest respondents expressed belief in ideas such as Jews having “too much power” or divided loyalty between the United States and Israel. The poll also found that about one in five young respondents supported boycotts of Jewish-owned businesses to express disapproval over Israel’s war in Gaza.
The poll reveals that roughly 10 percent of those 18-34 agreed with all three of these antisemitic sentiments. Conversely, only 2 percent of those above 65 agreed with all three.
While these views are not held by a majority, experts say the numbers are high enough to raise alarms.
Beyond attitudes themselves, the poll also indicates that youth who receive news from alternative media sources, such as social media, are more likely to harbor antisemitic sentiments.
Respondents who rely more heavily on social media platforms, including TikTok, Instagram, and X/Twitter, were significantly more likely to agree with antisemitic statements.
The survey also points to a striking divide based on how young Americans consume news. Respondents who rely primarily on social media platforms such as TikTok, Instagram, and X were roughly 1.5 to 2 times more likely to agree with antisemitic statements than their peers who turn to traditional sources like television or newspapers. On measures such as beliefs about Jewish power or loyalty, gaps of 10 to 15 percentage points emerged between the two groups, with social media–heavy users consistently showing higher levels of agreement.
The pattern is striking enough to suggest that digital information ecosystems may be shaping perceptions in ways that traditional media does not. Further, the underlying pattern can give insight into why opinions on Israel and antisemitism substantially diverge among US youth compared to older generations.
Observers point to the nature of these platforms, where algorithm-driven feeds often elevate emotionally charged, highly simplified content. In that environment, complex geopolitical conflicts, such as the war in Gaza, can be reduced to slogans, viral clips, and narratives that blur the line between political criticism and longstanding antisemitic themes.
In the immediate aftermath of the Oct. 7 slaughters in Israel, a bevy of left-leaning social media personalities immediately condemned Israel and accused the Jewish state of committing war crimes and genocide in Gaza. Several reports indicate that anti-Israel content performs especially well on youth-centric social media platforms such as TikTok and Instagram, incentivizing content creators to intensify public criticisms of the Jewish state. The Yale survey suggests that for many young Americans, views on Israel are increasingly intertwined with perceptions of Jewish people more broadly.
The poll also challenges attempts to place blame on a single political group. The data indicates that both “extremely conservative” and “extremely liberal” individuals are likely to express belief that antisemitism is a “serious problem” in the country. Moderate voters are more likely to express ambivalence, with a plurality indicating that they “neither agree nor disagree” that antisemitism is a significant issue in the US.
Importantly, the survey does not suggest that most young Americans hold antisemitic views.
But it does point to a rising level of acceptance, or at least tolerance, of ideas that were once more widely rejected. Moreover, the poll suggests that young people underestimate the level of antisemitism that persists in the country. For instance, among voters ages 18-34, 29 percent agree with the antisemitic conspiracy “Jews have an extremely organized international community that puts their own interests before those of their home countries” compared to only 17 percent of those age 65. Approximately 8 percent of the 18-34 age cohort believe “people exaggerate how bad the Holocaust actually was” compared to 2 percent of those above 65.
A mere 21 percent of voters aged 18-34 agreed with the notion that Jews experience the bulk of hate crimes in the US, compared to 40 percent of overall voters. Various surveys indicate that Jews have faced the greatest increase in hate crimes over the past two years.
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As Ohio again tries to block Hebrew Union College’s restructuring, a new rabbinical school emerges in Cincinnati
(JTA) — The attorney general of Ohio has filed a second lawsuit against the nation’s largest Reform rabbinical school over the planned shuttering of its historic Cincinnati campus — a controversial move that has also prompted the creation of a new rabbinical school in the city.
Ohio AG Dave Yost, a Republican, says he wants to prevent Hebrew Union College-Jewish Institute of Religion from closing its 151-year-old Cincinnati campus at the end of the current school year. Yost’s lawsuit alleges that the planned closure would violate state laws intended to protect the original intent of nonprofit donors, who believed they were supporting HUC’s Cincinnati base.
“Hebrew Union accepted millions of dollars in donations based on a 76-year-old promise it now would like to break,” Yost’s office said in a statement accompanying the lawsuit, citing the school’s 1950 agreement to “permanently maintain” a rabbinical school in the city. “We’re suing to keep these assets in Cincinnati where they belong.” The suit asks a judge to bar HUC from closing its doors before a court date.
A request for comment to spokespeople for HUC was not immediately returned.
In 2022, HUC leadership announced that they would be closing degree-granting programs at their flagship Cincinnati campus in order to focus on their other campuses in New York and Los Angeles, which the school claimed were more popular with students. The college has pledged to preserve its archives and library housed on the campus, but has also pursued plans to sell off property across all its campuses as well as, reportedly, to sell rare books from its collection.
The move sparked intense blowback from leaders in the Reform movement, some of whom have argued that the college was abandoning its founding principles by moving out of the Midwest in favor of the coasts.
Some of HUC’s former Ohio figureheads, along with other Reform leaders, have since announced plans to launch their own Cincinnati-based rabbinical school: The College for Contemporary Judaism.
“We believe it is imperative that there be a strong, vibrant rabbinical school in Cincinnati to serve the liberal American Jewish community, especially between the coasts where access to congregational rabbis and rabbinical education is severely limited,” the college’s founders said in a statement Tuesday. “While we cannot comment directly on the lawsuit filed by Ohio Attorney General Dave Yost against Hebrew Union College, it is vitally important that assets subject to the lawsuit are used as originally intended: to support a strong, thriving rabbinical school in Cincinnati.”
The college’s founders include Rabbi Sally Priesand, the first female rabbi to have been ordained by HUC in 1972, who will serve as the new college’s honorary president; and Rabbi Gary Zola, longtime director of HUC’s Cincinnati-based American Jewish Archives, who will now serve as CCJ’s founding president.
The college pledges not to be affiliated with any particular denomination, but will instead commit itself to “Liberal Judaism” with what its site describes as “an unwavering commitment to the existence and well-being of the Jewish and democratic State of Israel.” It will have a particular focus on Jewish communities in the Midwest, South and Mountain West, where its founders say “access to rabbinical education has been severely limited.”
In explaining the decision to base the college in Cincinnati, the school points to some of the Jewish institutions there currently being shepherded by HUC, including the library and archives. It also names the region’s historical importance to American Judaism, as the city where Rabbi Isaac Mayer Wise, spiritual forefather of Reform Judaism, chose to base his fledgling movement.
Yost’s latest lawsuit, filed April 10, was the second time the Ohio AG had taken HUC to court over its planned downsizing. He also sued the school in 2024 following reports that leadership was exploring the sale of some of its rare books. The two parties settled the following year with an agreement intended to keep HUC from selling its items without 45 days’ notice to the state.
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