Features
Jaron Rykiss’s half-year spent on exciting “Kivunim” program in Israel cut short by COVID
By BERNIE BELLAN
In 2019 Winnipegger Jaron Rykiss embarked on what, for almost any recent high school graduate, would probably be considered the adventure of a lifetime.
Jaron, who had just graduated from Gray Academy in the spring of last year (and doesn’t that seem like an eternity ago, even though it’s really only a little more than a year and a half ago?), had decided to enroll in a program that is probably not all that familiar to many Winnipeggers, known as “Kivunim”.
Kivunim, which means “directions” in English, is a program begun in 2006. Here is how the Kivunim website explains what it’s all about:
“KIVUNIM succeeds in delivering an immersive and transformative gap year experience of serious academic study, focused international travel and cross-cultural dialogue. These take place within the context of impressive intellectual and aesthetic exploration and growth that develops and deepens our students’ Jewish identity as engaged global citizens.
“KIVUNIM students forge a lifelong connection with Israel and the Jewish people through thoughtfully and intentionally-designed travel experiences that impart what other Jewish education programs can only envy: a nuanced and integrated understanding of Jewish civilization through sophisticated contact with the remarkable spectrum of religious traditions, cultures and world views among which the Jewish people grew throughout our 2,000-year Diaspora. Israel, our gap-year program home for the academic year, provides a challenging and surprisingly inspirational setting for appreciating the possibilities of Muslim-Jewish and Christian-Jewish co-existence and informs our broader international encounter with ‘the other’.”
Sounds pretty fantastic – right? And for any graduating high school student with the resources to participate in a program like this, it has to be considered a dream come true.
I spoke with Jaron Rykiss about his experience in Kivunim, which sadly for him and everyone else in the 2019-20 program, was cut short by COVID.
I began by asking Jaron how he heard about Kivunim in the first place?
Jaron explained that back in high school he was very involved with BBYO. Through BBYO he was exposed to a certain amount of international contact and realized “that there’s more to life than just Winnipeg”.
As graduation from Gray Academy was approaching Jaron “sat down with Avi Posen” (who was still in Winnipeg at that point, although in the fall of 2019 Avi himself made aliyah to Israel with his wife, Illana Minuk), and “we began talking about the possibility of a gap year” (the year between graduating from high school and entering a post-secondary institution).
After spending considerable time researching various programs Jaron came upon Kivunim which, he says, was perfect for someone like him – someone who didn’t have much experience outside of Winnipeg.
I asked Jaron whether he had ever been to Israel before?
He answered that he had – “twice” – once when he was nine, for a family occasion, and then again in 2017 when he was one of the students participating in the P2G (partnership together) program that Gray Academy has with Dancinger High School in Kiryat Shemonah, Israel. “That was really when I fell in love with the country,” he noted.
Fast forward to September 2019 and Jaron is in Jerusalem – “which is now my favourite city on the planet,” he said. There were 54 students in the program with Jaron – mostly from the U.S., but one other Canadian from Toronto as well.
“We all lived in a dormitory together – in the Mamillah area,” Jaron explained.
Under the original plan, Jaron said, he would have been in the program for eight and a half months, which would have taken him to the end of May.
As it was, he came back in March of this year – “exactly five months after I left”.
I asked Jaron at that point to describe what exactly he was studying during the program?
He answered: “The program goes to show you religion in other countries, so we spent the year studying Judaism, Islam…a Buddhist monk came to live with us for a couple weeks in Jerusalem and then when we got to India he showed us around.”
Which countries did Jaron actually visit as part of Kivunim? I asked.
Jaron said that the first month was spent in Jerusalem, followed by what was supposed to have been the first of several international trips.
“We ended up going to Greece and Bulgaria for two weeks,” after which the group returned to Israel for a month and a half, then India, but trips to Spain, Portugal, Italy, Germany, Hungary and Morocco were all canceled due to the outbreak of COVID.
“We were supposed to end up in Morocco and meet the king there,” Jaron noted. “It’s too bad that never happened.”
(Jaron added that they were also supposed to visit Turkey at the same time as they visited Greece and Bulgaria, but that didn’t happen either. As he explained, “there were a lot of political issues” – what with the heightened civil unrest in Turkey at that time.)
What was the actual learning experience like? I wondered.
Jaron described the learning as “experiential”.
“While we were in Israel we would study the places we were going to visit,” Jaron observed, “then we would experience what we had just learned about – so it was a combination of classroom and experience.”
I was still uncertain, however, what the overall purpose of the program was – beyond exposing students to a wide variety of experiences.
According to its website, Kivunim aims to provide a “liberal arts” type of education: “The power of conceptual and intellectual integration is the ultimate (and all-to-often illusive) goal of a liberal arts education.
The website goes on to say:
“Why do we train our children in the liberal arts? It is not because these studies can grant someone virtue, but because they prepare the soul for accepting it.”
“KIVUNIM represents the beginning of a unique intellectual journey for our students and our staff and faculty. KIVUNIM succeeds in creating a thoughtful, comprehensive, and resilient intellectual foundation for our students and alumni.”
Here are the five courses taught to students in Kivunim. (There are no optional courses and all students must take the same five courses):
Civilization and Society: Homelands in Exile
Land, People, Ideas: The Challenges of Zionism
Hebrew Language and Literature
Arabic Language and Culture
Visual Learning – The Art of Seeing
A more detailed examination of each course gives a clearer understanding of just what it is that Kivunim is attempting to convey to students. Here, for instance, is an excerpt from the course outline of Land, People, Ideas: The Challenges of Zionism: “Here we seek to make the history of the Zionist movement come alive and allow KIVUNIM students to truly appreciate the capacity of the human being to become an historical actor: to make things happen. The course explores the growth of Pan-Arab nationalism and the specific development of Palestinian identity and nationalism. We encourage our students to imagine solutions while studying problems and to develop their sense of empowerment in glimpsing a future more positive than the past or today.”
If this all seems slightly airy-fairy, then I wondered how a program like this would be perceived by other institutions of higher learning – for instance, at a university here in Manitoba? After all, on its website Kivunim maintains that its courses will give students 30 academic credits, which would be equivalent to a normal year of study in an Arts program at a Manitoba university.
Jaron, who is now enrolled in an Arts program at the University of Manitoba, said that the university has not yet accepted for credit all the courses that he took in Israel.
Thus far, he has received credit for two of the courses: “Civilization and Society: Homelands in Exile”, and “Land, People, Ideas: The Challenges of Zionism”.
He noted though that he is being asked to take aptitude tests in both Hebrew and Arabic to determine whether the courses he took in those languages will be accepted for credit. As for the fifth course – “Visual Learning”, he explained that he is not expecting to obtain credit for that course, since it was more of a “photography” course than anything.
The problem, however, as Jaron noted during our conversation, is that due to COVID, so much of the university’s decision making is backed up that he doesn’t know how long it will be before he knows what the status of the two language courses that he took will be vis-à-vis receiving credit for them.
As far as his future studies go, Jaron added that he plans on majoring either in Political Studies or Philosophy, with his ultimate goal to get into law. (By the way, did I mention that Jaron’s grandfather is Jack London, about whom I have a review of his book elsewhere in this issue? As a disclaimer though, I want to explain that I contacted Jaron long before I knew that Jack had even written his memoir.)
One final aspect of the Kivunim program that hasn’t been mentioned yet in this article is the question of cost. I sent an email to the Kivunim program, asking for information as to the cost of the program. Here is the response I received:
“Our tuition is $55,000 which includes room and board, international travel, academics, a round trip from New York, etc. Tuition plus a small fee also includes 30 academic credits from Hebrew College (a full college year) accepted by most colleges in the U.S. and Canada. Every year we offer scholarships and interest free loans. We give about 40-50% of our students scholarship each year. Jaron’s year, 45% of students received a scholarship totaling approximately $375k.” (By the way, as one might expect, Kivunim is not being offered in person this year, although there is an online program.)
Features
Ancient Torah Lessons Students Can Still Use Today In Class
Texts don’t survive through age alone; they survive because each generation finds something new and intriguing in them. One such text is the Torah. Students will find it useful in classes ranging from religion to philosophy, literature, or cultural studies, but many of its teachings aren’t confined to the past either. Stories from the Torah touch upon topics like stress, conflict, leadership, confusion, errors, accountability, and meaning. It sounds remarkably contemporary.
A student approaching the study of Torah has several options: religious text, historical source, literary piece, and a basis for philosophical contemplation. They all provide opportunities to explore the text in unique ways. The student writing on ancient texts or ethics can use EssayPro, the company employs experts, including Paul S., a full-time writer, who could assist the student with structuring their research. But great essays on ancient texts require more than just the approach of a museum curator.
The goal is not to shoehorn ancient narratives into a modern form or to look for an easy life hack in every single passage. Rather, students need to think about what made those stories stand the test of time. What did they observe about people? What did they try to warn against? And last but not least, what virtues did they celebrate? As soon as students start asking such questions, the Torah appears much closer.
Ancient Texts Teach Students To Be Patient Readers
Modern students are trained to read quickly. Just skim through the article. Scan all the comments. Read the summary and move forward. It does not quite work with the Torah, though. Many of the passages are rather short but rich in conflict, repetition, silence, and subtle details. Sometimes a person’s name, a long journey, an order given, or even a family squabble means more than expected.
For this reason, it is a great practice for students to deal with, as education is mostly geared toward finishing chapters faster, submitting assignments sooner, and hitting deadlines regularly. However, profound reflection requires patience, and the Torah is the perfect tool.
This type of reading goes past religious education alone. Students who learn to pace themselves with Torah can carry this approach into their literature, legal, historical, philosophical, and even scientific readings. Details are crucial. Contexts are crucial. Silence is equally crucial to speech.
Questions Do Not Denigrate One’s Faith Or Cognition
One of the best lessons for students from the Torah is that sincere people pose serious questions. The texts are full of debates, disagreements, doubts, tests, and misunderstandings. The addressees do not understand the demands placed on them. They argue, they bargain, and sometimes make mistakes.
It is necessary for the reason that many students view good studying as a process of getting clear and immediate responses to questions. It is usually not the case. Learning can start from frustration and confusion, since such a passage can serve better than an easy one.
During lessons, students should not fear questioning why a character did something like that, what their motivation was, what the possible consequences of their actions were, how it was perceived at that time, or how other cultures interpret the passage. Asking questions neither denigrates the subject nor learning itself.
Responsibility Is Greater Than Personal Success
In contemporary educational circles, the discourse of success often revolves around the personal gain that follows from achievement. Earn good grades. Construct your résumé. Land scholarships. Map out your future career path. On numerous occasions, the Torah asks a much larger question: what are our obligations to one another?
Themes associated with the concepts of justice, community, caring for the weak, honesty, and responsibility recur regularly throughout the work. These recurring motifs serve to undermine the narrow understanding of education and suggest that knowledge informs conduct.
To students, this message could be particularly relevant, as they face a daily opportunity to exercise their responsibility as members of the academic community. Education is more than a competitive pursuit, and the values that are promoted by the Torah can manifest themselves in group projects, class discussions, peer interactions, and other facets of college life.
Leaders Need Humility
Many students picture great leaders as people with big voices and confidence, who seem to have power from birth. Torah portrays leaders in a more complex way. They are hesitant, flawed, fearful, impatient, and highly human. Greatness is not portrayed as an absolute quality; rather, it is viewed as an ordeal.
This makes for some valuable insight for all those students who believe they lack “leader type” personalities. Leaders are not necessarily extroverts or people who get along easily with everyone else. Sometimes they speak up against injustice; at other times, they own up to their mistakes. Most of the time, they take responsibility even if it is hard.
This is also a useful perspective for all those people who lead student organizations and groups and manage projects for them. Being in charge doesn’t mean one can afford arrogance. A leader needs to know how to listen and learn, and leadership entails responsibility rather than power.
Memory Allows For Self-Understanding By Humans
There is a reason why the Torah speaks of memories time and again: remembering journeys, vows, commandments, failures, oppression, and liberation. This is not a form of nostalgia. Memories create identity. Memories tell people about their origin and things they cannot forget.
Students can take a lesson from it. In a world where everything keeps changing, memories may appear too slow or impractical. However, memories are useful to a student because they help one understand one’s place within a larger scheme of things. One learns about oneself through family history, national narrative, religious traditions, personal experience of migration, community experience, and culture.
It does not imply that students should blindly follow anything and everything handed down by others. Students should know where they stand and where they come from. Otherwise, they cannot make proper decisions in the present.
Features
Cricket in Israel: where it came from, why it’s barely visible, and who plays it today
Cricket made its way to Israeli soil back in the British Mandate period, and later got a boost from waves of immigration from India, South Africa, and the United Kingdom. Despite such a long history, it barely registers in the mainstream: it never found a place on TV, and the rules remain a mystery even to many sports journalists. Today, cricket grounds are used mostly by immigrants and a handful of local enthusiasts, for whom the game has become something far more than just a pastime.
The British trace and the first matches on Israeli soil
The history of cricket in the region goes back to the days when the British flag flew over Palestine. Officers and officials of the Mandate administration brought with them not only bureaucratic traditions, but also the habit of gathering on trimmed lawns with a bat and a red ball. For the local population, used to passionate football and fast-paced basketball, it looked utterly foreign: hours-long matches, strict white outfits, tea breaks.
The “exotic” sport was slow to take root. When the Mandate ended and the new state shifted to completely different priorities, cricket quietly slipped to the margins of the sports scene, surviving only in the memory of a few.
Waves of immigration that brought cricket back all over again
The game was given a second life by immigrants from countries where cricket was an everyday thing. People from India, South Africa, and England, as they settled in Israel, looked for familiar ways to spend their free time and quickly found one another. For them, a weekend match meant not so much sport as a way to unwind and speak their native language.
However, even within these communities, cricket never became a mass pastime. It remained an activity for a narrow circle, like home cooking—made for special occasions, not put on a restaurant menu.
Why cricket didn’t break into the Israeli mainstream
There are several reasons the game remains invisible, and each one on its own would already be enough:
- Competition with football, basketball, and extreme sports, which take viewers’ attention and sponsorship budgets.
- The near-total absence of cricket on TV and in major sports media.
- The complexity of the rules for newcomers: many Israelis still don’t see the difference between cricket and baseball.
- A cultural unfamiliarity with spending half a day on the field for a single match, watching tactical nuances from a blanket on the grass.
Taken together, this creates a situation where even the rare bits of cricket news slip past in people’s feeds unnoticed.
Who takes the field today
The core of the community is made up of students and IT specialists from India, engineers who arrived on work visas, and immigrants from South Africa and the United Kingdom. They’re joined by a small group of locals who discovered cricket while studying or traveling abroad.
For many of them, the ground turns into a space for cultural memory: Hindi and English can be heard, whole families come along, and children run around the field while their parents discuss the finer points of the last delivery. There are no roaring fan sections here, but everyone knows everyone, and the sense of belonging turns out to be stronger than in the stands at any stadium.
Where and how matches happen without a major league
A typical place to play: a park on the edge of town, a rented pitch, hand-marked lines. Organizers combine the roles of coaches, umpires, and commentators. Matches are put together on weekends, and the whole thing feels more like a club scene than a professional structure.
Everyday hassles have become part of the folklore: soccer players take over the field, the ball disappears into the bushes, someone among the key players can’t get away from work. Every attempt to organize a full match feels like tilting at windmills.
Cricket’s prospects: the barriers are stronger than the hype
You can count specialized fields across the country on one hand, government funding is minimal, and media attention goes to sports that are more spectacular and easier to understand.
Even so, things have started to move. Israel’s national team periodically plays in international tournaments, and every win becomes a small celebration for the community. Youth sections have begun to appear within communities—more like after-school clubs for now—and enthusiasts are experimenting with shorter formats to lower the barrier to entry for newcomers.
Does growth in betting activity point to cricket’s popularity?
An indirect indicator of interest in cricket in any country has long been activity in the online betting segment. Industry iGaming portals regularly publish regional statistics, and we reviewed data from several major bookmakers: 1xBet, PinUp, Melbet. On the website, in a review of the 1xBet cricket betting app, we learned that the number of downloads from Israel is still small, but a slight uptick is still being recorded. This matches the overall picture: the cricket community in the country is growing slowly but steadily, and the betting-platform figures only confirm a trend that enthusiasts can see on the ground, in person.
Cricket in Israel is unlikely to turn into a mass sport in the foreseeable future, but it continues to live on thanks to a resilient community of immigrants and local fans who keep the game going despite the circumstances and make it visible at least within its own small, if modest, world.
Features
Are Niche and Unconventional Relationships Monopolizing the Dating World?
The question assumes a battle being waged and lost. It assumes that something fringe has crept into the center and pushed everything else aside. But the dating world has never operated as a single system with uniform rules. People have always sorted themselves according to preference, circumstance, and opportunity. What has changed is the visibility of that sorting and the tools available to execute it.
Online dating generated $10.28 billion globally in 2024. By 2033, projections put that figure at $19.33 billion. A market of that size does not serve one type of person or one type of relationship. It serves demand, and demand has always been fragmented. The apps and platforms we see now simply make that fragmentation visible in ways that provoke commentary.
Relationship Preferences
Niche dating platforms now account for nearly 30 percent of the online dating market, and projections suggest they could hold 42 percent of market share by 2028. This growth reflects how people are sorting themselves into categories that fit their actual lives. Some want a sugar relationship, others seek partners within specific religious or cultural groups, and still others look for connections based on hobbies or lifestyle choices. The old model of casting a wide net has given way to something more targeted.
A YouGov poll found 55 percent of Americans prefer complete monogamy, while 34 percent describe their ideal relationship as something other than monogamous. About 21 percent of unmarried Americans have tried consensual non-monogamy at some point. These numbers do not suggest a takeover. They suggest a population with varied preferences now has platforms that accommodate those preferences openly rather than forcing everyone into the same structure.
The Numbers Tell a Different Story
Polyamory and consensual non-monogamy receive substantial attention in media coverage and on social platforms. The actual practice rate sits between 4% and 5% of the American population. That figure has remained relatively stable even as public awareness has increased. Being aware of something and participating in it are separate behaviors.
A 2020 YouGov poll reported that 43% of millennials describe their ideal relationship as non-monogamous. Ideals and actions do not always align. People answer surveys about what sounds appealing in theory. They then make decisions based on their specific circumstances, available partners, and emotional capacity. The gap between stated preference and lived reality is substantial.
Where Young People Are Looking
Gen Z accounts for more than 50% of Hinge users. According to a 2025 survey by The Knot, over 50% of engaged couples met through dating apps. These platforms have become primary infrastructure for forming relationships. They are not replacing traditional dating; they are the context in which traditional dating now occurs.
Younger users encounter more relationship styles on these platforms because the platforms allow for it. Someone seeking a conventional monogamous partnership will still find that option readily available. The presence of other options does not eliminate this possibility. It adds to the menu.
Monopoly Implies Exclusion
The framing of the original question suggests that niche relationships might be crowding out mainstream ones. Monopoly means one entity controls a market to the exclusion of competitors. Nothing in the current data supports that characterization.
Mainstream dating apps serve millions of users seeking conventional relationships. These apps have added features to accommodate other preferences, but their core user base remains people looking for monogamous partnerships. The addition of new categories does not subtract from existing ones. Someone filtering for a specific religion or hobby does not prevent another person from using the same platform without those filters.
What Actually Changed
Two things happened. First, apps built segmentation into their business models because segmentation increases user satisfaction. People find what they want faster when they can specify their preferences. Second, social acceptance expanded for certain relationship types that previously operated in private or faced stigma.
Neither of these developments amounts to a monopoly. They amount to market differentiation and cultural acknowledgment. A person seeking a sugar arrangement and a person seeking marriage can both use apps built for their respective purposes. They are not competing for the same resources.
The Perception Problem
Media coverage tends toward novelty. A story about millions of people using apps to find conventional relationships does not generate engagement. A story about unconventional relationship types generates clicks, comments, and shares. This creates a perception gap between how often something is discussed and how often it actually occurs.
The 4% to 5% practicing polyamory receive disproportionate coverage relative to the 55% who prefer complete monogamy. The coverage is not wrong, but it creates an impression of prevalence that exceeds reality.
Where This Leaves Us
Niche relationships are not monopolizing dating. They are becoming more visible and more accommodated by platforms that benefit from serving specific needs. The majority of people seeking relationships still want conventional arrangements, and they still find them through the same channels.
The dating world is larger than it was before. It contains more explicit options. It allows people to state preferences that once required inference or luck. None of this constitutes a takeover. It constitutes an expansion. The space for one type of relationship did not shrink to make room for another. The total space grew.