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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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How the Global Religious Landscape Changed from 2010 to 2020
Muslims grew fastest; Christians lagged behind global population increase
• Christians are the world’s largest religious group, at 28.8% of the global population. They are a majority everywhere except the Asia-Pacific and Middle East-North Africa regions. Sub-Saharan Africa has surpassed Europe in having the largest number of Christians. But Christians are shrinking as a share of the global population, as millions of Christians “switch” out of religion to become religiously unaffiliated.
• Muslims are the world’s second-largest religious group (25.6% of the world’s population) and the fastest-growing major religion, largely due to Muslims’ relatively young age structure and high fertility rate. They make up the vast majority of the population in the Middle East-North Africa region. In all other regions, Muslims are a religious minority, including in the Asia-Pacific region (which is home to the greatest number of Muslims).
• The religiously unaffiliated population is the world’s third-largest religious category (24.2% of the global population), after Christians and Muslims. Between 2010 and 2020, religiously unaffiliated people grew more than any group except Muslims, despite their demographic disadvantages of an older age structure and relatively low fertility. The unaffiliated made up a majority of the population in 10 countries and territories in 2020, up from seven a decade earlier.
• Hindus are the fourth-largest religious category (14.9% of the world’s population), after Christians, Muslims and religiously unaffiliated people. Most (99%) live in the Asia-Pacific region; 95% of all Hindus live in India alone. Between 2010 and 2020, Hindus remained a stable share of the world’s population because their fertility resembles the global average, and surveys indicate that switching out of or into Hinduism is rare.
• Buddhists (4.1% of the world’s population) are the only group in this report whose number declined worldwide between 2010 and 2020. This was due both to religious disaffiliation among Buddhists in East Asia and to a relatively low birth rate among Buddhists, who tend to live in countries with older populations. Most of the world’s Buddhists (98%) reside in the Asia-Pacific region, the birthplace of Buddhism.
• Jews, the smallest religious group analyzed separately in this report (0.2% of the world’s population), lagged behind global population growth between 2010 and 2020 – despite having fertility rates on par with the global average – due to their older age structure. Most Jews live either in North America (primarily in the United States) or in the Middle East-North Africa region (almost exclusively in Israel).
These are among the key findings of a Pew Research Center analysis of more than 2,700 censuses and surveys, including census data releases that were delayed due to the coronavirus pandemic. This report is part of the Pew-Templeton Global Religious Futures project, which analyzes global religious change and its impact on societies around the world. Funding for the Global Religious Futures project comes from The Pew Charitable Trusts and the John Templeton Foundation.
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Antisemitism in some unlikely places in America
By HENRY SREBRNIK Antisemitism flourishes in a place where few might expect to confront it – medical schools and among doctors. It affects Jews, I think, more emotionally than Judeophobia in other fields.
Medicine has long been a Jewish profession with a history going back centuries. We all know the jokes about “my son – now also my daughter – the doctor.” Physicians take the Hippocratic Oath to heal the sick, regardless of their ethnicity or religion. When we are ill doctors often become the people who save us from debilitating illness and even death. So this is all the more shocking.
Yes, in earlier periods there were medical schools with quotas and hospitals who refused or limited the number of Jews they allowed to be affiliated with them. It’s why we built Jewish hospitals and practices. And of course, we all shudder at the history of Nazi doctors and euthanasia in Germany and in the concentration camps of Europe. But all this – so we thought – was a thing of a dark past. Yet now it has made a comeback, along with many other horrors we assume might never reappear.
Since the Hamas attack on Israel on October 7, 2023, there has been a resurgence of antisemitism, also noticeable in the world of healthcare. This is not just a Canadian issue. Two articles on the Jewish website Tablet, published Nov. 21, 2023, and May 18, 2025, spoke to this problem in American medicine as well, referencing a study by Ian Kingsbury and Jay P. Greene of Do No Harm, a health care advocacy group, based on data amassed by the organization Stop Antisemitism. They identified a wave of open Jew-hatred by medical professionals, medical schools, and professional associations, often driven by foreign-trained doctors importing the Jew-hatred of their native countries, suggesting “that a field entrusted with healing is becoming a licensed purveyor of hatred.”
Activists from Doctors Against Genocide, American Palestinian Women’s Association, and CODEPINK held a demonstration calling for an immediate cease-fire in Gaza at the Hart Senate Office Building in Washington, D.C., Nov. 16, 2023, almost as soon as the war began. A doctor in Tampa took to social media to post a Palestinian flag with the caption “about time!!!” The medical director of a cancer centre in Dearborn, Michigan, posted on social media: “What a beautiful morning. What a beautiful day.” Even in New York, a physician commented on Instagram that “Zionist settlers” got “a taste of their own medicine.” A Boston-based dentist was filmed ripping down posters of Israeli victims and a professor at the University of Pennsylvania Perelman School of Medicine did the same. Almost three-quarters of American medical associations felt the need to speak out on the war in Ukraine but almost three-quarters had nothing to say about the war in Israel.
Antisemitism in academic medical centres is fostering noxious environments which deprive Jewish healthcare professionals of their civil right to work in spaces free from discrimination and hate, according to a study by the Data & Analytics Department of StandWithUs, an international, non-partisan education organization that supports Israel and fights antisemitism.
“Academia today is increasingly cultivating an environment which is hostile to Jews, as well as members of other religious and ethnic groups,” StandWithUs director of data and analytics, and study co-author, Alexandra Fishman, said on May 5 in a press release. “Academic institutions should be upholding the integrity of scholarship, prioritizing civil discourse, rather than allowing bias or personal agendas to guide academic culture.”
The study, “Antisemitism in American Healthcare: The Role of Workplace Environment,” included survey data showing that 62.8 per cent of Jewish healthcare professionals employed by campus-based medical centres reported experiencing antisemitism, a far higher rate than those working in private practice and community hospitals. Fueling the rise in hate, it added, were repeated failures of DEI (diversity, equity, and inclusion) initiatives to educate workers about antisemitism, increasing, the report said, the likelihood of antisemitic activity.
“When administrators and colleagues understand what antisemitism looks like, it clearly correlates with less antisemitism in the workplace,” co-author and Yeshiva University professor Dr. Charles Auerbach reported. “Recognition is a powerful tool — institutions that foster awareness create safer, more inclusive environments for everyone.”
Last December, the Data & Analytics Department also published a study which found that nearly 40 per cent of Jewish American health-care professionals have encountered antisemitism in the workplace, either as witnesses or victims. The study included a survey of 645 Jewish health workers, a substantial number of whom said they were subject to “social and professional isolation.” The problem left more than one quarter of the survey cohort, 26.4 per cent, “feeling unsafe or threatened.”
The official journal of the Alliance for Academic Internal Medicine concurs. According to “The Moral Imperative of Countering Antisemitism in US Medicine – A Way Forward,” by Hedy S. Wald and Steven Roth, published in the October 2024 issue of the American Journal of Medicine, increased antisemitism in the United States has created a hostile learning and practice environment in medical settings. This includes instances of antisemitic behaviour and the use of antisemitic symbols at medical school commencements.
Examples of its impact upon medicine include medical students’ social media postings claiming that Jews wield disproportionate power, antisemitic slogans at the University of California, Los Angeles (UCLA) David Geffen School of Medicine, antisemitic graffiti at the University of California, San Francisco (UCSF) Cancer Centre, Jewish medical students’ exposure to demonization of Israel diatribes and rationalizing terrorism; and faculty, including a professor of medicine at UCSF, posting antisemitic tropes and derogatory comments about Jewish health care professionals. Jewish medical students’ fears of retribution, should they speak out, have been reported. “Our recent unpublished survey of Jewish physicians and trainees demonstrated a twofold increase from 40% to 88% for those who experienced antisemitism prior to vs after October 7,” they stated.
In some schools, Jewish faculty are speaking out. In February, the Jewish Faculty Resilience Group at UCLA accused the institution in an open letter of “ignoring” antisemitism at the School of Medicine, charging that its indifference to the matter “continues to encourage more antisemitism.” It added that discrimination at the medical school has caused demonstrable harm to Jewish students and faculty. Student clubs, it said, are denied recognition for arbitrary reasons; Jewish faculty whose ethnic backgrounds were previously unknown are purged from the payrolls upon being identified as Jews; and anyone who refuses to participate in anti-Zionist events is “intimidated” and pressured.
Given these findings, many American physicians are worried not only as Jewish doctors and professionals, but for Jewish patients who are more than ever concerned with whom they’re meeting. Can we really conceive of a future where you’re not sure if “the doctor will hate you now?”
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
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The 2025 Toronto Walk (and talk ) for Israel
By GERRY POSNER There are walks and then there are walks. The Toronto UJA Walk for Israel on May 25, 2025 was one of a kind, at least as far as Canada and Jews are concerned. The number of people present was estimated to be 56,000 people or 112,000 total shoes. (How they get to that number is bewildering to me, since there is no one counting). This was 6,000 more than last year. Whether it is true or not, take it from me, it was packed. The synagogues in Canada should be so fortunate to get those numbers in total on High Holidays. The picture here gives you a sense of the size of the crowd.
This was my first walk in Toronto for Israel and I was with my granddaughter, Samantha Pyzer (not to forget her two friends whom she managed to meet at the site, no small feat, even with iPhones as aids). The official proceedings began at 9:00 a.m. and the walk at 10:00 a.m. There was entertainment to begin with, also along the way, and at the finish as well. The finish line this year was the Prosserman Centre or the JCC as it often called. The walk itself was perhaps 4 kilometres – not very long, but the walking was slow, especially at the beginning. There were lots of strollers, even baby carriages, though I did not see any wheelchairs. All ages participated on this walk. I figured, based on what I could see on the faces of people all around me that, although I was not the oldest one on the walk, I bet I made the top 100 – more likely the top 20.
What was a highlight for me was the number of Winnipeggers I met, both past and present. Connecting with them seemed to be much like a fluke. No doubt, I missed la lot of them, but I saw, in no particular order (I could not recall the order if my life depended on it): Alta Sigesmund, (who was, a long time ago, my daughter Amira’s teacher), Marni Samphir, Karla Berbrayer and her husband Dr. Allan Kraut and family. Then, when Samantha and I made it to the end and sat down to eat, I struck up a conversation with a woman unknown to me and as we chatted, she confirmed her former Winnipeg status as a sister-in- law to David Devere, as in Betty Shwemer, the sister of Cecile Devere. I also chanced upon Terri Cherniack, only because I paused for a moment and she spotted me. As we closed in near the finish, I met ( hey were on their way back), Earl and Suzanne Golden and son Matthew, as well as Daniel Glazerman. That stop caused me to lose my granddaughter and her pals. Try finding them amid the noise and size of the crowd – but I pulled it off.
As I was in line to get food, I started chatting with a guy in the vicinity of my age. I dropped the Winnipeg link and the floodgates opened with “ Did I know Jack and Joanie Rusen?” So that was an interesting few minutes. And I was not too terribly surprised to come across some of my Pickleball family. All of these meetings, along with spotting some of my sister’s family and other cousins, were carried on with the sound of the shofar as we moved along the way. In short, this was a happening. Merchants selling a variety of products, many of them Israeli based, were in evidence and, of course, the day could not have ended without the laying of tefillin, aided by Chabad, who have perfected the procedure to take less than a minute. See the photo. Chabad had a willing audience.
Aside from the joy of sharing this experience with my granddaughter, the very presence of all these Jews gathered together for a common reason made this day very special to me. However, there was a downside to the day. The downside was that, as we began to walk back to our car there was no other way I could figure out how to return when the rains came and came. While we walked faster, we were impeded by pouring rain and puddles. But Samantha wanted to persevere, as did I. We made it, but were drenched. My runners are still drying out as I write this two days later.
What with being surrounded by 56,000 people, the noise, the slow walking, and the rain, I can still say the day was a real highlight for me – one of the better moments since our arrival in Toronto in 2012. As well as the photos we took along the way, I have the reminder of the day, courtesy of the UJA, as evidenced from the photo. It was not just the walk, but the talk that accompanied the walk that made it so worthwhile for me. I would do it again, minus the rain.