Summer 2026

The first reference to sugar in the Torah is in Shir HaShirim (5:1): “yaari im divshi – “my forest with my honey” – which some commentators[1] deem to be referring to cane sugar and deduce that sugar canes are considered trees.  

Sugar is a fascinating commodity. It was not always as plentiful or cheap as it is today. A homemaker living in London in 1319 would have had to pay two shillings for a single pound of sugar – the equivalent of roughly $50 in today’s dollars – and was unaffordable by most people. Even in the 1700s, sugar was considered a luxury item and referred to by some as “white gold.”

Fast forward to the current sugar market. Refineries nowadays can store more than 100,000 tons of raw sugar at a time. To put that staggering quantity into perspective, if all of that sugar was packed into 4 lb. bags and lined up lengthwise, the bags would stretch from New York to Israel – and beyond.

Production of Cane Sugar

Sugar can be derived from a sugar cane plant or a type of beet appropriately called a sugar beet. We will limit our discussion to sugar derived from the former.[2]

Sugar cane is a tropical plant that grows to a height of between 10 to 20 feet. The cane, where the sucrose (the chemical name for ordinary sugar) is stored, resembles a bamboo stalk. After planting, the cane will reach its full height in twelve months, and when cut regrows in another twelve months.

The process of producing sugar is accomplished in two steps: one at sugar mills and the other at sugar refineries.[3]

► Sugar Mills – are located near the cane fields. The sugar cane stalks are washed and cut into shreds. Huge rollers then press the juice out of the shredded pulp, which is then clarified, concentrated and crystallized. It is then ready for refining.

This raw sugar is approximately 97-99% sucrose. A thin film of syrup covers the nearly pure sugar crystal and contains water, minerals and other non-sugars.

► Sugar Refineries – refine the raw sugar. The syrup is removed through a washing process. The sugar crystals (now over 99% pure) are dissolved in hot water. Colorants are removed using carbon absorbents, and impurities are removed through a filtration process using diatomaceous earth, a type of pulverized rock. The sugar liquor is boiled, dried using hot air, separated into various sizes and packaged.

Kashrus Concerns During Sugar Production

Are there kashrus issues relating to sugar? There are a host of materials used at various stages in the sugar production process that could give one pause. But are they truly a reason for concern? Let us explore.

Dairy Filtering Aids

During an inspection of a Chinese sugar factory about fifteen years ago, a mashgiach discovered that a milk protein was being used as a filtering aid to remove the impurities in the sugar. Apparently, the sugar had been passed through the milk protein in order to purify it. This finding was reported in several Jewish sources with sensationalistic titles such as, “Sugar May Now Require Round-the-Clock Supervision.”

However, there is “nothing new under the sun.” Over 500 years ago, there was a letter in the responsa of the Radbaz regarding sugar.[4] At that time, milk was added to sugar during its production. The questioner, who was under the impression that the amount of milk was significant, asked whether this meant that sugar could not be eaten with meat. Due to various considerations, including the fact that the amount of milk was minuscule, the Radbaz was lenient.

The logic of the Radbaz holds true for the Chinese sugar production as well, since the amount of milk used was very insignificant. Additionally, this has not been found to be a widespread practice overseas, and to our knowledge is not being practiced in the U.S. at all. Moreover, a filtering aid does not end up in the final product.

Bone-Char Decolorants

The carbon decolorization at many cane sugar refineries occurs through the use of bone-char particles. These are electrically-charged pieces of burnt cattle bones. While one might assume that this would be a kashrus concern, in truth it poses no problem. This is because the bones are completely burnt, which causes them to undergo a chemical change that converts them to pure carbon. In addition, the bone-char is completely unfit for human consumption and, therefore, may be used in processing the sugar. The bone-char is subsequently removed from the sugar and is not chemically evident in the final product.

Treif Anti-Foaming Agents

The anti-foaming agents that control the froth which is created in the refining process can sometimes be of non-kosher animal origin. However, the amount used is insignificant and would be batel (nullified) in the sugar. Therefore, the kosher consumer may purchase any pure cane or beet sugar even without kosher certification. Of course, when STAR-K or other agencies certify sugar, the anti-foam used is always from a kosher source.

Passover-Specific Concerns

Extra care is required during Passover to ensure that raw materials used in the sugar production are free of chometz or kitniyos. Concerns specific to Pesach include:

► Confectioners’ sugar, also known as powdered sugar. Confectioners’ sugar is granulated sugar that has been ground into a smooth powder. A free-flow agent (generally 3%) is added to ensure that the sugar does not clump. Most often, this agent is cornstarch – which is kitniyos.

Since Ashkenazic custom is to refrain from eating kitniyos on Passover, STAR-K cannot recommend the use of non-Kosher For Passover (non-KFP) certified confectioners’ sugar during the holiday. Some non-domestic companies use wheat starch as the free-flow agent, in which case the confectioners’ sugar would be considered chometz. Confectioners’ sugar that is certified KFP is manufactured without kitniyos or chometz agents.

Additionally, a sugar manufacturer that uses wheat starch in its confectioners’ sugar can inadvertently create a problem for its regular sugar. If the confectioners’ sugar fails to meet the company’s standards, it might decide to “rework” it by reintroducing the confectioners’ sugar into the regular production line for reprocessing. In that case, there would be wheat starch present in the regular sugar. Although the amount of wheat starch in the sugar may be halachically insignificant and is nullified before Passover begins, one should not use such sugar on Passover. STAR-K has not found any company in the U.S. that currently uses wheat starch.[5]

► Enzymes used to process sugar. These may possibly be chometz and although added in miniscule amounts, if they are considered a maamid – a catalyst – they would render the entire batch of sugar chometz. STAR-K holds that they are in fact not a maamid, and would thus be batel in the sugar. Sugar that is certified KFP is produced without chometz enzymes.

► Brown sugar. Due to other ingredients (such as colorants) that may be added during its production, brown sugar requires Passover certification.

► Bottom line. Any pure domestic granulated white cane or beet sugar can be recommended for use on Passover.[6] One who wishes to be stringent should purchase sugar with Passover certification. Doing so will provide assurance that all the above issues have been fully addressed.

Other Halachic Questions Relating to Sugar

Aside from production concerns, we can encounter a host of fascinating halachic discussions and questions related to the use of sugar in many areas of Jewish life. See a few listed below.

What Is the Bracha on Sugar?

Generally, the sugar we eat is tafel (secondary) to some other food such as cereal, and does not require any bracha of its own. However, there is considerable dispute among the poskim regarding the proper bracha for sugar that is eaten alone.

Behag cites an opinion that the bracha for cane sugar is Borei Pri Ha’eitz because of the inference from Shir Hashirim that sugar cane is considered a tree.[7] The Rambam, however, writes that the bracha is Shehakol based on his assertion that the cane is not a fruit since people do not eat the stalk. Others hold that the bracha recited is Ha’adama. The Shulchan Aruch rules in favor of theRambam’s opinion (O.C. 202:15), since all agree that if one recites a Shehakol on any food he is yotzei (he fulfills his obligation).[8]

Do Orla, Teruma and Ma’aser Apply to Sugar?

Orla is fruit yielded by a tree during the first three years of growth. This fruit is biblically forbidden to be eaten, regardless of whether the tree grew in Israel or the diaspora. The question arises that if the cane is considered a tree, would the sugar extracted during the first three years of growth be prohibited?

The Radbaz writes that even those authorities who rule that the bracha on cane sugar is Borei Pri Ha’eitz considered the cane a tree with regard to the brachaonly. [9] With regard to orla, however,the Torah specifically states thatit applies only to fruits and not to juice squeezed out of the tree trunk.[10] The Radbaz similarly concludes that the laws of teruma and ma’aser (the tithing of fruits and vegetables grown in Israel) do not apply to sugar as it is merely an extract of the cane and neither a fruit nor a vegetable.[11]

Can Sugar Be Used for Melicha?

Some poskim permitted the use of sugar in place of salt to perform melicha (to remove blood from meat).[12] They maintained that sugar contains properties similar to salt, making it useful for preserving foods. Other authorities[13] argued vehemently against this. The consensus is that one may not use sugar to “salt” meat.

Can Sugar Be Cooked on Shabbos?

By and large, dry foods which have been cooked are permitted to be placed in a kli rishon[14]that is not set over a fire. This is due to the rule of ein bishul achar bishul (once foods have been cooked there is no prohibition to re-cook them). Since cane sugar is cooked during processing, it may be transferred to a kli rishon.[15]

However, to satisfy all opinions, it is preferable not to dissolve foods such as sugar in hot liquids that are in a kli rishon, even if the foods have been previously cooked.[16] Note, however, that even according to the more stringent opinion, one may dissolve sugar in a kli sheini.[17] Therefore, one may add sugar to a cup of hot tea or coffee without hesitation, as it is a kli sheini.

Does Sugar Have a Concern of Bishul Akum?

The fact that sugar has been heated during processing raises an interesting question regarding bishul akum. Should sugar be prohibited because it has been cooked by an aino Yehudi? Authorities who discuss this issue conclude that bishul akum is not an issue at all and cite different reasons in support of this conclusion.[18]

Some assert that since cane sugar can be eaten raw by sucking on the cane, it falls under the rule of davar hane’echal k’mo shehu chai (a food that is edible in its raw state), to which the laws of bishul akum do not apply.[19] Other authorities state that since sugar is not generally eaten, except when absorbed into other foods, it is not subject to the laws of bishul akum.[20] Thehalacha is clear that one may partake of sugar without concern of bishul akum.

Can Sugar Sweeten Wine for Kiddush?

According to one opinion cited in the Shulchan Aruch, if sugar (or another sweetener) is added to wine, it may not be used for Kiddush since the use of sweetened wine for libations on the mizbei’ach in the Beis Hamikdash was prohibited.[21] Wine used for Kiddush, which is also a holy purpose, should meet those same requirements. However, common custom is to follow the lenient opinions which do permit sweetened wine for Kiddush.[22]

That a food as simple as sugar could give rise to so many halachic issues gives us but a small taste as to the remarkable depth and breadth of our Torah.

---

[1] Tosafos Brachos 36b.

[2] It is interesting to point out that in the parlance of the USDA, there is a difference between sugars and sugar. Sugars refer to all forms of caloric sweeteners, such as corn sweeteners and honey. Sugar refers only to sugar that comes from sugar cane or sugar beets.

[3] Technical information for this article was supplied by C&H Sugar Company. The process has essentially not changed much over time. See for example a work first published in 1882 – Sugar Growing and Refining: A Comprehensive Treatise by C.G.W. Lock, G.W. Wigner and R.H. Harland.

[4] 3:606.

[5] Wheat is an allergen and companies are therefore hesitant to use it.

[6] Raw or turbinado sugar undergo the same initial steps of refining as white sugar, but is not fully refined. Its golden brown color is due to the natural molasses found in the sugar cane. Like white sugar, it may be recommended for Passover.

[7] Tosafos, Rosh, Tur, Taz and Gra similarly hold that the bracha is Ha’eitz.

[8] Beet sugar’s bracha, according to some opinions, is Ha’adama.  The halacha is that the bracha is Shehakol. Biur Halacha 202:15 (Al Hatzukar).

[9] Responsa 1:563, cited in Birchei Yosef Y.D. 331:22.

[10] Also, it is halacha l’Moshe mi’Sinai that safeik orla in chutz la’aretz is permitted.

[11] STAR-K research indicates that sugar is not currently produced in Israel in a meaningful quantity, and therefore, this is a theoretical question.

[12] Ikrei Hadat O.C. 14:36. Rav Yaakov Chagiz (Halachos Ketanos 1:218) held sugar could be used to “salt” korbanos. See Minchas Chinuch 118:1 where he quotes Rav Chagiz.

[13] Divrei Chaim Y.D. 1:25; Yad Yehuda Y.D. 69:97; Salmas Chaim Y.D. 3; Har Zvi Y.D. 66; Rav Pe’alim Y.D. 2:4. In Y.D. 69:21, the Shulchan Aruch rules that when one does not have salt, he must roast the meat to remove the blood. Rav Pe’alim contends that if sugar is effective, it would have been mentioned.

[14] A kli rishon refers to a utensil that is used for cooking, baking or roasting food or liquid, and contains that hot food or liquid.

[15] Beet sugar is also cooked during its processing.

[16] The reason is that according to some authorities, soluble foods dissolved in liquids are themselves considered liquids and subject to the prohibition of re-cooking cold liquids. Although most disagree with this view, the Mishna Berura (318:71) writes that it is best to be mindful of this.

[17] A kli sheini is the utensil into which hot food or liquid is transferred.

[18] Shoel U’meishiv 3:230 argues that since the boiling of sugar takes place at multiple stages of production, bishul akum does not apply. This is because the first time the sugar is boiled (during extraction), the result is an edible product, but it is not oleh al shulchan melachim (fit for a king’s table), and therefore bishul akum does not apply to it. The second time it is boiled, a prestigious food is produced, but the sugar was already edible prior to the boiling. See, however, Sdei Chemed, maareches bishulei akum, siman 2.

[19] Chelkas Binyamin 113:7.

[20] Tuv Ta’am Va’daas 2:225.  This reasoning would also apply to beet sugar.

[21] O.C. 272:8. See also M.B. 21.

[22] On Shabbos morning, there is additional rationale to be lenient, as one could even recite Kiddush over chamar medina. (Minchas Yitzchok 9:26.)