The world of kosher wine, steeped in centuries of tradition and intricate halachic (Jewish law) requirements, is currently undergoing a significant shift in Israel. At the heart of this evolution is the Tzohar Rabbinical Organization, which has launched a new kosher supervision program for wineries. This initiative is unique because it allows even non-Sabbath-observant Jews to handle wine during production, all under strict rabbinic oversight. The aim is to broaden the field of kosher wines without compromising Jewish law, a development welcomed by some as it includes boutique producers previously shut out of the kosher market. However, others in the Orthodox establishment are concerned about its departure from accepted practice.
For generations, kosher wine production has been governed by stringent rules, particularly concerning who can handle the wine once grapes are crushed and fermentation begins. Traditionally, most kosher certification agencies have required that only Sabbath-observant Jews handle the wine. This standard comes from ancient rabbinic decrees designed to prevent idolatrous use of wine: wine touched by a non-Jew was rendered not kosher, and in more recent years, many authorities extended this stringency to non-Sabbath observant Jews. Today, nearly all certified kosher wines are produced exclusively by fully observant Jews. This rule created a barrier for secular-run wineries and even for traditional winemakers employing workers who were not strictly Shabbat observant.
This rigid adherence to a particular stringency has, perhaps unintentionally, led to a form of exclusion. As wine writer Adam Montefiore notes, prominent figures in the Israeli wine industry have expressed discomfort with a system that, while aiming for holiness, can make some feel like “second-class Jews.” Eli Ben-Zaken, the proprietor of the acclaimed Domaine du Castel Winery, recounted his experience under traditional kosher supervision in a documentary on Israeli wine. He explained that he made his wine kosher because he wanted all Jews to enjoy it, but felt like a “second-class Jew” when forbidden to take a sample of his own wine. Yair Margalit, a veteran secular vintner who chooses not to make his wine kosher, described the system as a “caste” hierarchy. He observed that a winemaker might be welcomed as a Jew in synagogue, yet not be considered “Jewish enough” to handle wine in his own cellar. These feelings highlight a fundamental disconnect that Tzohar aims to address.
Tzohar, a Religious Zionist organization of over 800 Orthodox rabbis, was founded in 1995 by Rabbi David Stav and his colleagues following the assassination of Prime Minister Yitzhak Rabin. Their mission is to help bridge the divide between religious and secular Israeli Jews and to promote Jewish values and traditions in an inclusive and accessible manner. Known for offering user-friendly lifecycle services, such as weddings, bar mitzvahs, and funerals, while adhering to halacha (Jewish law), Tzohar expanded into kosher certification in 2018. The Tzohar organization’s approach to kashrut, as detailed on their website, aims to increase kashrut observance among all segments of the Israeli population, including religious, traditional, and secular Jews. They emphasize adherence to the core principles of Jewish law while also re-evaluating customs and stringencies based on their original intent and current relevance.
Now, Tzohar has turned its attention to Israel’s burgeoning wine industry, tackling one of its most rigid norms. The organization argues that the blanket exclusion of non-observant Jews is a stringency, not an absolute requirement of halacha. A Tzohar spokesperson clarified that their policies align with the Shulchan Aruch (Code of Jewish Law), which does not prohibit a non-Sabbath-observant vintner from working in a vineyard. Tzohar recognizes that strict interpretations of the rule against wine touched by a non-Shabbat observant Jew can alienate individuals and lead to broader disregard for kashrut. They note that historically, wine was forbidden if touched by a non-Jew or a Jew who publicly desecrated Shabbat due to concerns about idolatry and assimilation. However, Tzohar acknowledges that in recent generations, public desecration of Shabbat has become more widespread, and previous strictures often alienated people rather than bringing them closer to religious observance. They also point out that many contemporary halachic authorities have adopted a more lenient approach, considering that not all Shabbat desecrators are acting defiantly, especially if they still honor Shabbat in some ways or lack proper religious education. This approach encourages more businesses to maintain kashrut standards for other important laws.
Under Tzohar’s supervision, wineries must still rigorously adhere to all classic kosher requirements: they close on Shabbat, follow biblical agricultural laws such as terumot, ma’aserot (tithes), orlah (fruit of young trees), kilayim (forbidden mixtures), and shevi’it (Sabbatical year), and use only kosher-certified ingredients in processing. The key difference is that Tzohar will certify the wine even if winery staff who handle it are not Sabbath observers. This pragmatic and inclusive stance is rooted in the belief that insisting on stricter customs in this context is counterproductive, as it pushes more Jews away from kashrut and can lead to the violation of more severe prohibitions. Rabbi Grunstein of Tzohar notes that sometimes excessive strictness, or a chumrah, can lead to a kula, or leniency, by driving people away from observance. Indeed, many winery owners previously opted to remain non-kosher rather than face restrictions on touching their own product or having to hire new religious staff. Tzohar believes that adapting halakha to contemporary realities with love and understanding helps foster unity and brings more people closer to Jewish tradition. You can find more details on their approach to kashrut on their official website: Tzohar Kashrut.
The historical context of kashrut in wine reveals a nuanced and evolving set of interpretations. As Adam Montefiore details in the Jerusalem Post, kashrut in wine has changed significantly over the years. In the 19th century, there was no formal kashrut infrastructure for wine; people simply bought wine from someone they knew to be a good Jew. The formalization of wine kashrut with labels and certificates began in the early 20th century. Montefiore points out that at the Carmel Mizrahi winery, a symbol of kosher wine worldwide for over 100 years, a Jewish but non-religious winemaker could once freely interact with the winemaking process simply by wearing a kippah. Even David Ben-Gurion, who was not religious, worked in wine production in 1907. Montefiore attributes the increased stringency from the 1980s onwards to a combination of factors: a new emphasis on quality dry wine led by the Golan Heights Winery, the rise of Shas as a political entity, and the recognition that kashrut supervision offered significant earning potential, leading to new competitiveness among kashrut authorities.
Tzohar’s approach aims to reflect what they believe is the original intent of the Halacha. The organization states their strong belief that religious practice should not be a reason for division in Israeli society. Rabbi Yisrael Samet, of the Tzohar Rabbinical Council, has affirmed their commitment to proper kashrut, stating it requires deep insight into Halacha and utmost respect for traditions, and that they do not shy away from full transparency. This ruling enables small wineries without the financial resources for other kosher certifications to receive a Tzohar certificate. Approximately 25 Israeli wineries have already joined Tzohar’s kosher wine program.
Reactions to Tzohar’s initiative have been mixed. Critics worry that Tzohar’s program could blur lines and erode hard-won standards that ensure trust in kosher wine. Rabbinic authorities, including the Chief Rabbinate, question the halachic basis. Professor Ari Zivotofsky, a prominent kosher expert, has argued, as reported in the Washington Jewish Week, that Tzohar introduced “radical, novel leniencies” in wine kashrut and hasn’t provided the necessary transparency. Zivotofsky contends that these departures from normative practice should have been clearly disclosed on labels, allowing consumers to choose whether to rely on them.
However, many in the kosher wine aficionado community are more positive. Simon Jacob, host of the Kosher Terroir wine podcast, views Tzohar as providing a private alternative to make kosher wine more accessible. He shared his personal stance with Montefiore, expressing that he is “tired of all the division” and, in the spirit of shalom bayit (peace in the home/household of Israel), especially after October 7th, he supports what Tzohar is doing and would drink their wine. The image of wineries that once felt alienated, now working hand-in-hand with rabbis, is a powerful testament to the potential for greater unity.
In a society often grappling with the chasm between religious and secular populations, Tzohar’s venture into kosher wine certification represents more than just a change in dietary laws; it signifies a conscious effort to narrow societal schisms. By making Judaism more accessible and less rigid without compromising Halacha, Tzohar demonstrates a forward-thinking approach that prioritizes inclusion and communal harmony. While the debate surrounding these halachic interpretations will undoubtedly continue, Tzohar’s new kosher wine certification offers a promising taste of a future where tradition and unity can coexist harmoniously in the Holy Land. Sources
The world of kosher wine, steeped in centuries of tradition and intricate halachic (Jewish law) requirements, is currently undergoing a significant shift in Israel. At the heart of this evolution is the Tzohar Rabbinical Organization, which has launched a new kosher supervision program for wineries. This initiative is unique because it allows even non-Sabbath-observant Jews to handle wine during production, all under strict rabbinic oversight. The aim is to broaden the field of kosher wines without compromising Jewish law, a development welcomed by some as it includes boutique producers previously shut out of the kosher market. However, others in the Orthodox establishment are concerned about its departure from accepted practice.
For generations, kosher wine production has been governed by stringent rules, particularly concerning who can handle the wine once grapes are crushed and fermentation begins. Traditionally, most kosher certification agencies have required that only Sabbath-observant Jews handle the wine. This standard comes from ancient rabbinic decrees designed to prevent idolatrous use of wine: wine touched by a non-Jew was rendered not kosher, and in more recent years, many authorities extended this stringency to non-Sabbath observant Jews. Today, nearly all certified kosher wines are produced exclusively by fully observant Jews. This rule created a barrier for secular-run wineries and even for traditional winemakers employing workers who were not strictly Shabbat observant.
This rigid adherence to a particular stringency has, perhaps unintentionally, led to a form of exclusion. As wine writer Adam Montefiore notes, prominent figures in the Israeli wine industry have expressed discomfort with a system that, while aiming for holiness, can make some feel like “second-class Jews.” Eli Ben-Zaken, the proprietor of the acclaimed Domaine du Castel Winery, recounted his experience under traditional kosher supervision in a documentary on Israeli wine. He explained that he made his wine kosher because he wanted all Jews to enjoy it, but felt like a “second-class Jew” when forbidden to take a sample of his own wine. Yair Margalit, a veteran secular vintner who chooses not to make his wine kosher, described the system as a “caste” hierarchy. He observed that a winemaker might be welcomed as a Jew in synagogue, yet not be considered “Jewish enough” to handle wine in his own cellar. These feelings highlight a fundamental disconnect that Tzohar aims to address.
Tzohar, a Religious Zionist organization of over 800 Orthodox rabbis, was founded in 1995 by Rabbi David Stav and his colleagues following the assassination of Prime Minister Yitzhak Rabin. Their mission was to help bridge the divide between religious and secular Israeli Jews and to expose people to the beauty of Judaism in an accessible, noncoercive way. Known for offering user-friendly lifecycle services, such as weddings and bar mitzvahs and funerals, while adhering to halacha (Jewish law), Tzohar expanded into kosher certification in 2018. According to Tzohar, their goal remained consistent: to uphold halacha in ways that help more people observe Jewish tradition, ensuring religious practice does not become a cause for division in society.
Now, Tzohar has turned its attention to Israel’s burgeoning wine industry, tackling one of its most rigid norms. The organization argues that the blanket exclusion of non-observant Jews is a stringency, not an absolute requirement of halacha. A Tzohar spokesperson clarified that their policies align with the Shulchan Aruch (Code of Jewish Law), which does not prohibit a non-Sabbath-observant vintner from working in a vineyard.
Under Tzohar’s supervision, wineries must still rigorously adhere to all classic kosher requirements: they close on Shabbat, follow biblical agricultural laws, and use only kosher-certified ingredients in processing. The key difference is that Tzohar will certify the wine even if winery staff who handle it are not Sabbath observers. Rabbi Grunstein of Tzohar notes that sometimes excessive strictness, or a chumrah, can lead to a kula, or leniency, by driving people away from observance. Indeed, many winery owners previously opted to remain non-kosher rather than face restrictions on touching their own product or having to hire new religious staff.
The historical context of kashrut in wine reveals a nuanced and evolving set of interpretations. As Adam Montefiore details in the Jerusalem Post, kashrut in wine has changed significantly over the years. In the 19th century, there was no formal kashrut infrastructure for wine; people simply bought wine from someone they knew to be a good Jew. The formalization of wine kashrut with labels and certificates began in the early 20th century. Montefiore points out that at the Carmel Mizrahi winery, a symbol of kosher wine worldwide for over 100 years, a Jewish but non-religious winemaker could once freely interact with the winemaking process simply by wearing a kippah. Even David Ben-Gurion, who was not religious, worked in wine production in 1907. Montefiore attributes the increased stringency from the 1980s onwards to a combination of factors: a new emphasis on quality dry wine led by the Golan Heights Winery, the rise of Shas as a political entity, and the recognition that kashrut supervision offered significant earning potential, leading to new competitiveness among kashrut authorities.
Tzohar’s approach aims to reflect what they believe is the original intent of the Halacha. The organization states their strong belief that religious practice should not be a reason for division in Israeli society. Rabbi Yisrael Samet, of the Tzohar Rabbinical Council, has affirmed their commitment to proper kashrut, stating it requires deep insight into Halacha and utmost respect for traditions, and that they do not shy away from full transparency. This ruling enables small wineries without the financial resources for other kosher certifications to receive a Tzohar certificate. Approximately 25 Israeli wineries have already joined Tzohar’s kosher wine program.
Reactions to Tzohar’s initiative have been mixed. Critics worry that Tzohar’s program could blur lines and erode hard-won standards that ensure trust in kosher wine. Rabbinic authorities, including the Chief Rabbinate, question the halachic basis. Professor Ari Zivotofsky, a prominent kosher expert, has argued, as reported in the Washington Jewish Week, that Tzohar introduced “radical, novel leniencies” in wine kashrut and hasn’t provided the necessary transparency. Zivotofsky contends that these departures from normative practice should have been clearly disclosed on labels, allowing consumers to choose whether to rely on them.
However, many in the kosher wine aficionado community are more positive. Simon Jacob, host of the Kosher Terroir wine podcast, views Tzohar as providing a private alternative to make kosher wine more accessible. He shared his personal stance with Montefiore, expressing that he is “tired of all the division” and, in the spirit of shalom bayit (peace in the home/household of Israel), especially after October 7th, he supports what Tzohar is doing and would drink their wine. The image of wineries that once felt alienated, now working hand-in-hand with rabbis, is a powerful testament to the potential for greater unity.
In a society often grappling with the chasm between religious and secular populations, Tzohar’s venture into kosher wine certification represents more than just a change in dietary laws; it signifies a conscious effort to narrow societal schisms. By making Judaism more accessible and less rigid without compromising Halacha, Tzohar demonstrates a forward-thinking approach that prioritizes inclusion and communal harmony. While the debate surrounding these halachic interpretations will undoubtedly continue, Tzohar’s new kosher wine certification offers a promising taste of a future where tradition and unity can coexist harmoniously in the Holy Land.
A New Vintage of Unity: How Tzohar’s Kosher Wine Certification is Bridging Divides in Israel
The world of kosher wine, steeped in centuries of tradition and intricate halachic (Jewish law) requirements, is currently undergoing a significant shift in Israel. At the heart of this evolution is the Tzohar Rabbinical Organization, which has launched a new kosher supervision program for wineries. This initiative is unique because it allows even non-Sabbath-observant Jews to handle wine during production, all under strict rabbinic oversight. The aim is to broaden the field of kosher wines without compromising Jewish law, a development welcomed by some as it includes boutique producers previously shut out of the kosher market. However, others in the Orthodox establishment are concerned about its departure from accepted practice.
For generations, kosher wine production has been governed by stringent rules, particularly concerning who can handle the wine once grapes are crushed and fermentation begins. Traditionally, most kosher certification agencies have required that only Sabbath-observant Jews handle the wine. This standard comes from ancient rabbinic decrees designed to prevent idolatrous use of wine: wine touched by a non-Jew was rendered not kosher, and in more recent years, many authorities extended this stringency to non-Sabbath observant Jews. Today, nearly all certified kosher wines are produced exclusively by fully observant Jews. This rule created a barrier for secular-run wineries and even for traditional winemakers employing workers who were not strictly Shabbat observant.
This rigid adherence to a particular stringency has, perhaps unintentionally, led to a form of exclusion. As wine writer Adam Montefiore notes, prominent figures in the Israeli wine industry have expressed discomfort with a system that, while aiming for holiness, can make some feel like “second-class Jews.” Eli Ben-Zaken, the proprietor of the acclaimed Domaine du Castel Winery, recounted his experience under traditional kosher supervision in a documentary on Israeli wine. He explained that he made his wine kosher because he wanted all Jews to enjoy it, but felt like a “second-class Jew” when forbidden to take a sample of his own wine. Yair Margalit, a veteran secular vintner who chooses not to make his wine kosher, described the system as a “caste” hierarchy. He observed that a winemaker might be welcomed as a Jew in synagogue, yet not be considered “Jewish enough” to handle wine in his own cellar. These feelings highlight a fundamental disconnect that Tzohar aims to address.
Tzohar, a Religious Zionist organization of over 800 Orthodox rabbis, was founded in 1995 by Rabbi David Stav and his colleagues following the assassination of Prime Minister Yitzhak Rabin. Their mission was to help bridge the divide between religious and secular Israeli Jews and to expose people to the beauty of Judaism in an accessible, noncoercive way. Known for offering user-friendly lifecycle services, such as weddings and bar mitzvahs and funerals, while adhering to halacha (Jewish law), Tzohar expanded into kosher certification in 2018. According to Tzohar, their goal remained consistent: to uphold halacha in ways that help more people observe Jewish tradition, ensuring religious practice does not become a cause for division in society.
Now, Tzohar has turned its attention to Israel’s burgeoning wine industry, tackling one of its most rigid norms. The organization argues that the blanket exclusion of non-observant Jews is a stringency, not an absolute requirement of halacha. A Tzohar spokesperson clarified that their policies align with the Shulchan Aruch (Code of Jewish Law), which does not prohibit a non-Sabbath-observant vintner from working in a vineyard.
Under Tzohar’s supervision, wineries must still rigorously adhere to all classic kosher requirements: they close on Shabbat, follow biblical agricultural laws, and use only kosher-certified ingredients in processing. The key difference is that Tzohar will certify the wine even if winery staff who handle it are not Sabbath observers. Rabbi Grunstein of Tzohar notes that sometimes excessive strictness, or a chumrah, can lead to a kula, or leniency, by driving people away from observance. Indeed, many winery owners previously opted to remain non-kosher rather than face restrictions on touching their own product or having to hire new religious staff.
The historical context of kashrut in wine reveals a nuanced and evolving set of interpretations. As Adam Montefiore details in the Jerusalem Post, kashrut in wine has changed significantly over the years. In the 19th century, there was no formal kashrut infrastructure for wine; people simply bought wine from someone they knew to be a good Jew. The formalization of wine kashrut with labels and certificates began in the early 20th century. Montefiore points out that at the Carmel Mizrahi winery, a symbol of kosher wine worldwide for over 100 years, a Jewish but non-religious winemaker could once freely interact with the winemaking process simply by wearing a kippah. Even David Ben-Gurion, who was not religious, worked in wine production in 1907. Montefiore attributes the increased stringency from the 1980s onwards to a combination of factors: a new emphasis on quality dry wine led by the Golan Heights Winery, the rise of Shas as a political entity, and the recognition that kashrut supervision offered significant earning potential, leading to new competitiveness among kashrut authorities.
Tzohar’s approach aims to reflect what they believe is the original intent of the Halacha. The organization states their strong belief that religious practice should not be a reason for division in Israeli society. Rabbi Yisrael Samet, of the Tzohar Rabbinical Council, has affirmed their commitment to proper kashrut, stating it requires deep insight into Halacha and utmost respect for traditions, and that they do not shy away from full transparency. This ruling enables small wineries without the financial resources for other kosher certifications to receive a Tzohar certificate. Approximately 25 Israeli wineries have already joined Tzohar’s kosher wine program.
Reactions to Tzohar’s initiative have been mixed. Critics worry that Tzohar’s program could blur lines and erode hard-won standards that ensure trust in kosher wine. Rabbinic authorities, including the Chief Rabbinate, question the halachic basis. Professor Ari Zivotofsky, a prominent kosher expert, has argued, as reported in the Washington Jewish Week, that Tzohar introduced “radical, novel leniencies” in wine kashrut and hasn’t provided the necessary transparency. Zivotofsky contends that these departures from normative practice should have been clearly disclosed on labels, allowing consumers to choose whether to rely on them.
However, many in the kosher wine aficionado community are more positive. Simon Jacob, host of the Kosher Terroir wine podcast, views Tzohar as providing a private alternative to make kosher wine more accessible. He shared his personal stance with Montefiore, expressing that he is “tired of all the division” and, in the spirit of shalom bayit (peace in the home/household of Israel), especially after October 7th, he supports what Tzohar is doing and would drink their wine. The image of wineries that once felt alienated, now working hand-in-hand with rabbis, is a powerful testament to the potential for greater unity.
In a society often grappling with the chasm between religious and secular populations, Tzohar’s venture into kosher wine certification represents more than just a change in dietary laws; it signifies a conscious effort to narrow societal schisms. By making Judaism more accessible and less rigid without compromising Halacha, Tzohar demonstrates a forward-thinking approach that prioritizes inclusion and communal harmony. While the debate surrounding these halachic interpretations will undoubtedly continue, Tzohar’s new kosher wine certification offers a promising taste of a future where tradition and unity can coexist harmoniously in the Holy Land.
A New Vintage of Unity: How Tzohar’s Kosher Wine Certification is Bridging Divides in Israel
The world of kosher wine, steeped in centuries of tradition and intricate halachic (Jewish law) requirements, is currently undergoing a significant shift in Israel. At the heart of this evolution is the Tzohar Rabbinical Organization, which has launched a new kosher supervision program for wineries. This initiative is unique because it allows even non-Sabbath-observant Jews to handle wine during production, all under strict rabbinic oversight. The aim is to broaden the field of kosher wines without compromising Jewish law, a development welcomed by some as it includes boutique producers previously shut out of the kosher market. However, others in the Orthodox establishment are concerned about its departure from accepted practice.
For generations, kosher wine production has been governed by stringent rules, particularly concerning who can handle the wine once grapes are crushed and fermentation begins. Traditionally, most kosher certification agencies have required that only Sabbath-observant Jews handle the wine. This standard comes from ancient rabbinic decrees designed to prevent idolatrous use of wine: wine touched by a non-Jew was rendered not kosher, and in more recent years, many authorities extended this stringency to non-Sabbath observant Jews. Today, nearly all certified kosher wines are produced exclusively by fully observant Jews. This rule created a barrier for secular-run wineries and even for traditional winemakers employing workers who were not strictly Shabbat observant.
This rigid adherence to a particular stringency has, perhaps unintentionally, led to a form of exclusion. As wine writer Adam Montefiore notes, prominent figures in the Israeli wine industry have expressed discomfort with a system that, while aiming for holiness, can make some feel like “second-class Jews.” Eli Ben-Zaken, the proprietor of the acclaimed Domaine du Castel Winery, recounted his experience under traditional kosher supervision in a documentary on Israeli wine. He explained that he made his wine kosher because he wanted all Jews to enjoy it, but felt like a “second-class Jew” when forbidden to take a sample of his own wine. Yair Margalit, a veteran secular vintner who chooses not to make his wine kosher, described the system as a “caste” hierarchy. He observed that a winemaker might be welcomed as a Jew in synagogue, yet not be considered “Jewish enough” to handle wine in his own cellar. These feelings highlight a fundamental disconnect that Tzohar aims to address.
Tzohar, a Religious Zionist organization of over 800 Orthodox rabbis, was founded in 1995 by Rabbi David Stav and his colleagues following the assassination of Prime Minister Yitzhak Rabin. Their mission was to help bridge the divide between religious and secular Israeli Jews and to expose people to the beauty of Judaism in an accessible, noncoercive way. Known for offering user-friendly lifecycle services, such as weddings and bar mitzvahs and funerals, while adhering to halacha (Jewish law), Tzohar expanded into kosher certification in 2018. According to Tzohar, their goal remained consistent: to uphold halacha in ways that help more people observe Jewish tradition, ensuring religious practice does not become a cause for division in society.
Now, Tzohar has turned its attention to Israel’s burgeoning wine industry, tackling one of its most rigid norms. The organization argues that the blanket exclusion of non-observant Jews is a stringency, not an absolute requirement of halacha. A Tzohar spokesperson clarified that their policies align with the Shulchan Aruch (Code of Jewish Law), which does not prohibit a non-Sabbath-observant vintner from working in a vineyard.
Under Tzohar’s supervision, wineries must still rigorously adhere to all classic kosher requirements: they close on Shabbat, follow biblical agricultural laws, and use only kosher-certified ingredients in processing. The key difference is that Tzohar will certify the wine even if winery staff who handle it are not Sabbath observers. Rabbi Grunstein of Tzohar notes that sometimes excessive strictness, or a chumrah, can lead to a kula, or leniency, by driving people away from observance. Indeed, many winery owners previously opted to remain non-kosher rather than face restrictions on touching their own product or having to hire new religious staff.
The historical context of kashrut in wine reveals a nuanced and evolving set of interpretations. As Adam Montefiore details in the Jerusalem Post, kashrut in wine has changed significantly over the years. In the 19th century, there was no formal kashrut infrastructure for wine; people simply bought wine from someone they knew to be a good Jew. The formalization of wine kashrut with labels and certificates began in the early 20th century. Montefiore points out that at the Carmel Mizrahi winery, a symbol of kosher wine worldwide for over 100 years, a Jewish but non-religious winemaker could once freely interact with the winemaking process simply by wearing a kippah. Even David Ben-Gurion, who was not religious, worked in wine production in 1907. Montefiore attributes the increased stringency from the 1980s onwards to a combination of factors: a new emphasis on quality dry wine led by the Golan Heights Winery, the rise of Shas as a political entity, and the recognition that kashrut supervision offered significant earning potential, leading to new competitiveness among kashrut authorities.
Tzohar’s approach aims to reflect what they believe is the original intent of the Halacha. The organization states their strong belief that religious practice should not be a reason for division in Israeli society. Rabbi Yisrael Samet, of the Tzohar Rabbinical Council, has affirmed their commitment to proper kashrut, stating it requires deep insight into Halacha and utmost respect for traditions, and that they do not shy away from full transparency. This ruling enables small wineries without the financial resources for other kosher certifications to receive a Tzohar certificate. Approximately 25 Israeli wineries have already joined Tzohar’s kosher wine program.
Reactions to Tzohar’s initiative have been mixed. Critics worry that Tzohar’s program could blur lines and erode hard-won standards that ensure trust in kosher wine. Rabbinic authorities, including the Chief Rabbinate, question the halachic basis. Professor Ari Zivotofsky, a prominent kosher expert, has argued, as reported in the Washington Jewish Week, that Tzohar introduced “radical, novel leniencies” in wine kashrut and hasn’t provided the necessary transparency. Zivotofsky contends that these departures from normative practice should have been clearly disclosed on labels, allowing consumers to choose whether to rely on them.
However, many in the kosher wine aficionado community are more positive. Simon Jacob, host of the Kosher Terroir wine podcast, views Tzohar as providing a private alternative to make kosher wine more accessible. He shared his personal stance with Montefiore, expressing that he is “tired of all the division” and, in the spirit of shalom bayit (peace in the home/household of Israel), especially after October 7th, he supports what Tzohar is doing and would drink their wine. The image of wineries that once felt alienated, now working hand-in-hand with rabbis, is a powerful testament to the potential for greater unity.
In a society often grappling with the chasm between religious and secular populations, Tzohar’s venture into kosher wine certification represents more than just a change in dietary laws; it signifies a conscious effort to narrow societal schisms. By making Judaism more accessible and less rigid without compromising Halacha, Tzohar demonstrates a forward-thinking approach that prioritizes inclusion and communal harmony. While the debate surrounding these halachic interpretations will undoubtedly continue, Tzohar’s new kosher wine certification offers a promising taste of a future where tradition and unity can coexist harmoniously in the Holy Land.
