Wine produced per Jewish dietary law
Kosher wine
(
Hebrew
:
??? ???
,
yayin kasher
) is
wine
that is produced in accordance with
halakha
, and more specifically
kashrut
, such that
Jews
will be permitted to pronounce blessings over and drink it. This is an important issue, since wine is used in several Jewish ceremonies, especially those of
Kiddush
.
To be considered kosher,
Sabbath
-observant Jews must supervise the entire
winemaking
process and handle much of it in person, from the time the
grapes
are loaded into the crusher until the finished wine product is bottled and sealed. Additionally, any ingredients used, including
finings
, must be kosher.
[1]
Wine that is described as "kosher for
Passover
" must have been kept free from contact with
leavened or fermented grain products
, a category that includes many industrial additives and agents.
[2]
When kosher wine is produced, marketed, and sold commercially, it would normally have a
hechsher
(kosher certification mark) issued by a
kosher certification agency
, or by an authoritative
rabbi
who is respected and known to be learned in Jewish law, or by the Kashruth Committee working under a
beth din
(rabbinical court of
Judaism
).
In recent times, there has been an increased demand for kosher wines, and a number of
wine-producing countries
now produce a wide variety of sophisticated kosher wines under strict rabbinical supervision, particularly in
Israel
, the
United States
,
France
,
Germany
,
Italy
,
South Africa
,
Chile
,
[3]
and
Australia
. Two of the world's largest producers and importers of kosher wines?
Kedem
and
Manischewitz
?are both based in the
American Northeast
.
History
[
edit
]
The use of wine has a long history in
Judaism
, dating back to
biblical times
. Archeological evidence shows that wine was produced throughout ancient Israel. The traditional and religious use of wine continued within the
Jewish diaspora
community. In the
United States
, kosher wines came to be associated with
sweet
Concord
wines produced by wineries founded by Jewish immigrants to
New York
.
Beginning in the 1980s, a trend towards producing dry, premium-quality kosher wines began with the revival of the
Israeli wine
industry. Today kosher wine is produced not only in Israel but throughout the world, including premium wine areas like
Napa Valley
and the
Saint-Emilion
region of
Bordeaux
.
[2]
Role of wine in Jewish holidays and rituals
[
edit
]
It has been one of history's cruel ironies that the
blood libel
---accusations against Jews using the blood of murdered non-Jewish children for the making of wine and matzot---became the false pretext for numerous
pogroms
. And due to the danger, those who live in a place where blood libels occur are
halachically
exempted from using [kosher] red wine, lest it be seized as "evidence" against them.
[4]
Almost all Jewish holidays, especially the
Passover Seder
where all present drink four cups of wine, on
Purim
for the festive meal, and on the
Shabbat
require obligatory blessings (
Kiddush
) over filled cups of kosher wine that are then drunk. Grape juice is also suitable on these occasions. If no wine or grape juice is present on Shabbat, the blessing over
challah
suffices for kiddush on Friday night; for Kiddush on Shabbat morning as well as Havdalah, if there is no wine one would use "Chamar ha-medinah", literally the "drink of the country".
At Jewish
marriages
,
circumcisions
, and at
redemptions of first-born
ceremonies, the obligatory blessing of
Borei Pri HaGafen
("Blessed are you O Lord, Who created the fruit of the vine") is almost always recited over kosher wine (or grape juice).
According to the teachings of the
Midrash
, the forbidden fruit that
Eve
ate and which she gave to
Adam
was the grape from which wine is derived, though others contest this and say that it was in fact a fig.
[5]
[6]
The capacity of wine to cause drunkenness with its consequent loosening of inhibitions is described by the ancient rabbis in Hebrew as
nichnas yayin, yatza sod
("wine enters, [and one's personal] secret[s] exit"), similar to the Latin "
in vino veritas
". Another similarly evocative expression relating to wine is:
Ein Simcha Ela BeBasar Veyayin
?"There is no joy except through meat and wine".)
Requirements for being kosher
[
edit
]
Because of wine's special role in many non-Jewish religions, the
kashrut
laws specify that wine cannot be considered kosher if it might have been used for
idolatry
. These laws include prohibitions on
Yayin Nesekh
(
??? ???
? "poured wine"), wine that has been poured to an idol, and
Stam Yeynam
(
??? ??????
), wine that has been touched by someone who believes in idolatry or produced by non-Jews. When kosher wine is
yayin mevushal
(
??? ?????
? "cooked" or "boiled"), it becomes unfit for idolatrous use and will keep the status of
kosher
wine even if subsequently touched by an idolater.
[7]
While none of the ingredients that make up wine (
alcohol
,
sugars
,
acidity
and
phenols
) is considered non-kosher, the
kashrut
laws involving wine are concerned more with who handles the wine and what they use to make it.
[2]
For wine to be considered kosher, only Sabbath-observant Jews may handle it, from the first time in the process when a liquid portion is separated from solid waste, until the wine is pasteurized or bottles are sealed.
[8]
[9]
Wine that is described as "
kosher for Passover
" must have been kept free from contact with
chametz
and
kitnios
. This would include grain, bread, and dough as well as legumes and corn derivatives.
[2]
Mevushal wines
[
edit
]
When kosher wine is mevushal (Hebrew: "cooked" or "boiled"), it thereby becomes unfit for idolatrous use and will keep the status of kosher wine even if subsequently touched by an idolater. It is not known whence the ancient Jewish authorities derived this claim; there are no records concerning "boiled wine" and its fitness for use in the cults of any of the religions of the peoples surrounding ancient Israel. Indeed, in
Orthodox Christianity
, it is common to add boiling water to the
sacramental wine
. Another opinion holds that mevushal wine was not included in the rabbinic edict against drinking wine touched by an idolater simply because such wine was uncommon in those times.
Mevushal wine is frequently used in kosher restaurants and by kosher caterers so as to allow the wine to be handled by non-Jewish or non-observant waiters.
The process of fully boiling a wine kills off most of the fine mold on the grapes, and greatly alters the
tannins
and flavors of the wine. Therefore, great care is taken to satisfy the legal requirements while exposing the wine to as little heat as necessary. There is significant disagreement between halachic deciders as to the precise temperature a wine must reach to be considered mevushal, ranging from 74 to 90 °C (165 to 194 °F). (At this temperature, the wine is not at a rolling boil, but it is cooking, in the sense that it will evaporate much more quickly than usual.) Cooking at the minimum required temperature reduces some of the damage done to the wine, but still has a substantial effect on quality and
aging potential
.
[2]
A process called
flash pasteurization
rapidly heats the wine to the desired temperature and immediately chills it back to room temperature. This process is said to have a minimal effect on flavor, at least to the casual wine drinker.
Irrespective of the method, the pasteurization process must be overseen by
mashgichim
to ensure the kosher status of the wine. Generally, they will attend the winery to physically tip the fruit into the crush, and operate the pasteurization equipment. Once the wine emerges from the process, it can be handled and aged in the normal fashion.
According to Conservative Judaism
[
edit
]
In the 1960s, the
Committee on Jewish Law and Standards
approved a
responsum
("legal ruling") by Rabbi Israel Silverman on this subject. Silverman noted that some classical Jewish authorities believed that Christians are not considered idolaters, and that their products cannot be considered forbidden in this regard. He also noted that most winemaking in the United States is fully automated. Based on 15th?19th century precedents in the
responsa
literature, he concluded that wines manufactured by this automated process may not be classified as wine "manufactured by gentiles", and thus are not prohibited by Jewish law. This
responsum
makes no attempt to change
halakhah
in any way, but rather argues that most American wine, made in an automated fashion, is already kosher by traditional halakhic standards. Some criticism was later made against this
teshuvah
, because (a) some wines are not made by automated processes but rather, at least in some steps, by hand, and (b) on rare occasions non-kosher fining ingredients are used in wine preparation. Silverman later retracted his position.
A later
responsum
on this subject was written by Rabbi
Elliot N. Dorff
and also accepted by the CJLS.
[10]
Dorff noted that not all wines are made by automated processes, and thus the reasoning behind Silverman's responsum was not conclusively reliable in all cases. On the other hand, Dorff points out that even if we can avoid the issue of "wine handled by a gentile", there is a separate prohibition against wine produced from wineries owned by a gentile, in which case automation is irrelevant, and all non-certified wines are prohibited. Therefore, he explored the possibility to change the halacha, arguing that the prohibition no longer applies. He cites rabbinic thought on Jewish views of Christians, also finding that most
poskim
refused to consign Christians to the status of idolater. Dorff then critiqued the traditional halakhic argument that avoiding such wine would prevent
intermarriage
. Dorff asserted, however, that those who were strict about the laws of
kashrut
were not likely to intermarry, and those that did not follow the laws would not care if a wine has a
heksher
or not. He also noted that a number of non-kosher ingredients may be used in the manufacturing process, including animal blood.
Dorff concluded a number of points including that there is no reason to believe that the production of such wines is conducted as part of pagan (or indeed,
any
) religious practice. Most wines have no non-kosher ingredients whatsoever. Some wines use a non-kosher ingredient as part of a fining process, but not as an ingredient in the wine as such. Dorff noted that material from this matter is not intended to infiltrate the wine product. The inclusion of any non-kosher ingredient within the wine occurs by accident, and in such minute quantities that the ingredient is nullified. All wines made in the US and Canada may be considered kosher, regardless of whether or not their production is subject to rabbinical supervision. Many foods once considered forbidden if produced by non-Jews (such as
wheat
and oil products) were eventually declared kosher. Based on the above points, Dorff's responsum extends this same ruling to wine and other grape-products.
However, this teshuvah also notes that this is a lenient view. Some Conservative rabbis disagree with it, e.g.
Isaac Klein
. As such Dorff's teshuvah states that synagogues should hold themselves to a stricter standard so that all in the Jewish community will view the synagogue's kitchen as fully kosher. As such, Conservative synagogues are encouraged to use only wines with a hekhsher, and preferably wines from Israel.
Regional kosher wine consumption
[
edit
]
United States
[
edit
]
Historically, kosher wine has been associated in the US with the
Manischewitz
brand, which produce a sweetened wine with a distinctive taste, made of
Vitis labrusca
rather than
V. vinifera
grapes. Due to the addition of
high-fructose corn syrup
, the normal bottlings of Manischewitz are, for
Ashkenazi Jews
, not kosher during Passover by the rule of
kitniyot
, and a special bottling is made available. This cultural preference for a distinct, unique variety of wine dates back to Jewish settlements in early US history.
[11]
See also
[
edit
]
References
[
edit
]
External links
[
edit
]