Features
Canadian Associates of Ben Gurion University hold online gala event featuring Shira Haas of “Shtisel” and “Unorthodox” fame
By BERNIE BELLAN Shira Haas may be only 26 years old, but she has already become one of Israel’s best known actors, having starred as an Orthodox Jew in both “Shtisel” and “Unorthodox”. (In real life Shira is not Orthodox, by the way.)
On Wednesday, July 7th, Canadian Associates of Ben Gurion University presented a cross-Canada online event promoting brain research at Ben Gurion University, during which Senator Linda Frum, who was in Toronto, took a leaf from her late mother, Barbara Frum’s playbook, and interviewed Shira Haas, who was in Tel Aviv, in what turned out to be an enjoyable and quite interesting 40 minutes back and forth.
In introducing the event, CABGU National CEO Mark Mendelson said that the event had raised a total of $850,000 toward brain research at BGU.
Mendelson also noted that last year’s “Support our Students” campaign had also raised $1.4 million starting in the spring of 2020 – when Covid was taking an especially heavy toll in Israel. The funds raised were used to allow students at the university to remain in school rather than having to drop out due to financial constraints brought about by Covid.
“Canadian Associates of Ben Gurion University” is “the number one Israel based organization in Canada,” Mendelson said.
Proceeds from the gala event will “fund research into neuro-degenerative disease,” Mendelson explained, including Epilepsy, ALS, Alzheimer’s,
Parkinson’s, Dementia, and Stroke. Prior to Senator Frum’s interview of Haas, some 1500 audience members were given an overview of the advances various researchers at BGU have been making in the treatment of different disorders associated with the brain.
Five different researchers at BGU offered explanations of new developments in which they have been involved in each of those areas. In commenting on the challenges they face, BGU President Daniel Chamovitz quoted David Ben Gurion himself, who once said: “If an expert says it’s impossible, find another expert.”
Chamovitz, who was born in Pennsylvania and obtained his undergraduate degree from Columbia before transferring to the Hebrew University of Jerusalem, where he obtained his Ph.D. in plant science, offered the audience some very personal reflections about the toll Covid had taken on both him and his wife.
Chamovitz noted that he had his own experience dealing with Covid, when both he and his wife, Shira, came down with Covid last September. (Chamovitz has been keeping a very interesting online journal tracking Covid at BGU, called “My Covid Year”.) He said that he’s still dealing with the effects of Covid many months later, noting that “Post Covid Syndrome” affects about 10-15% of individuals – mostly women, who have come down with Covid.
Later, however, during the portion of the evening in which Shira Haas was being interviewed, Chamovitz, who displayed a wry sense of humour whenever he appeared during the event, made a funny observation about his Hebrew-speaking ability.
It turns out that Haas’s next starring role will be as a young Golda Meir in a movie about Golda’s life, to be produced by none other than Barba Streisand, called “Lioness”. Haas was asked how she will master Golda’s American-accented Hebrew. (Golda Meir, although born in Russia, moved to Milwaukee as a young woman, which is where she learned to speak English.)
Haas said it was really just a matter of mastering an accent, to which Chamovitz added that he can readily identify with Golda Meir, whom Israelis often made fun of for her American English manner of speaking Hebrew.
In accepting the position of President of BGU, Chamovitz said, he was proud to become head of a university that has been at the forefront of so many advances within Israeli society, including its inclusion of many members of the Bedouin minority who live near Beer Sheva.
Ben Gurion University is now home to the first female Bedouin professor in Israel, he noted: Sarab Abu-Rabia-Queder, who was also the first Bedouin woman to receive a Ph.D.
When it comes to innovation, Chamovitz observed, “All the nations in the Middle East are looking to us (in Israel) for answers. We’ve been living in the desert” – no university more so than BGU.
Turning to Senator Linda Frum’s question and answer session with Shira Haas, while Frum was seated in some sort of studio, Haas was in a room in her home, which looked quite unadorned – hardly what you would expect to see in the home of a major television star. Following are excerpts from the interview:
Frum: “What’s it like to be an Israeli celebrity?”
Haas: “It’s a feeling of being a family in Israel. Everyone knows everyone. When you walk in the streets and get compliments it’s like people feel they know you.”
Frum: “How did you know you were going to be an actor?”
Haas: “I was very shy. I never thought I’d be an actor. Thanks to Facebook I auditioned for a part just before I turned 16. One of my first auditions was for ‘Shtisel’ (in which she played the part of Ruchamie). It’s hard to believe that was already 10 years ago.”
Frum: “Did you think you’d have a career only in Hebrew or did you want to be an international actor?”
Haas: “When we were doing ‘Shtisel’ or ‘Unorthodox’ nobody ever thought it would get to Netflix – so I never thought I would become an international actor.”
Frum: “When you choose your projects, you don’t take the easy road. Of all the difficult things you’ve done, what was the hardest?”
Haas: “Your question reminded me that a few weeks ago someone stopped me on the street and complimented me. I gave him a big smile and he said: ‘Omigod, it’s so nice to see you smile!’” (in reference to Haas’s roles in “Shtisel” and “Unorthodox” where she faced unremittingly difficult choices and hardly ever smiled.)
“My most challenging role was in ‘Asia’ (pronounced A-seea – in which Haas plays a young girl struggling with a degenerative neurological disease. It hasn’t reached Winnipeg yet.) It was very personal for me.” (Haas had kidney cancer when she was 2, and saw her growth stunted as a result of her chemotherapy treatments, according to a story we ran in our June 23 issue.)
Frum: “You are obviously secular. How did you prepare yourself for ‘Shtisel’ and ‘Unorthdox’?”
Haas: “I was very young when I started doing ‘Shtisel’. I didn’t know much about the Orthodox world. It didn’t occur to me that it’s an Orthodox story. It’s a story about people. It brings people together.”
Frum: “It’s popular because it’s unusual, but also because it humanizes a group about which we don’t know very much. Did it change the dialogue in Israel?”
Haas: “It opened people’s minds – the power of watching art. People all over were suddenly interested.”
Frum: “Did you learn Yiddish for ‘Unorthodox’?”
Haas: “I found out that the Yiddish I needed to learn was completely different from the Yiddish I learned for ‘Shtisel’. Two of my favourite words from ‘Shtisel’ were a ‘bissel’ (meaning “a little”) and ‘koach’ (pronounced “coy-ach” – meaning “strength”).
“I know there are a lot of curse words in Yiddish, but I played Orthodox characters, so I didn’t learn any Yiddish curse words.”
Frum: ‘You’re on a list of the ten hottest Israeli women. (Haas blushed.) How are you going to play Golda Meir?”
Haas: “When she was a young lady she had lovers. I’m going to tell her story. I’m not going to imitate her.”
Frum: “Golda had an American accent. How are you going to pick it up?”
Haas: “Her Hebrew was good, but not as good as her English or Yiddish. She learned Hebrew in her 20s.”
Question from Daniel Chamovitz: “Without Covid, would you be where you are today” (referring to the fact that ‘Unorthodox’ first debuted on Netflix on March 26, 2020 – just as so much of the world was going into lockdown mode)?
Haas: “The first time I knew it (‘Unorthodox’) was a big success was when I was in quarantine and I looked out my window and saw my face on so many screens. I wish circumstances were different.”
Chamovitz: “Covid opened up markets for smaller scale TV shows. Shira, I read that you said you might have been a psychologist. Is that something you’d still consider doing? We have a great psychology program at Ben Gurion University.”
Haas: “Yes, I know. My sister studied psychology at Ben Gurion for her first degree.”
Frum began reading questions sent in by audience members. The first one was: “Time Magazine named you one of the 100 most influential people in the world. How do you feel about that?”
Haas: “It’s amazing. Here I am in Tel Aviv in my pajamas. It’s hard to think of me as one of the 100 most influential people in the world!”
Question: “Are you very active on social media?”
Haas: “Not much. I have an Instagram account, but to me it is something that doesn’t come naturally.”
Chamovitz: “You said that as a child you were shy. Maybe that explains it (her not being active on social media).”
Frum: “I wonder about that – you’re being private and interior, and forcing yourself to expose yourself A lot of times actors let their acting speak for themselves rather than talking.”
Frum: “Why do you feel it’s important to do events such as these? We’re in a moment when it’s not so easy.”
Haas: “I am Jewish, I am Israeli. Even if I play Mary Magdalene, I’m still Shira. I’m very proud Ben Gurion University is where my sister studied, and where my best friend is now studying.”
Frum: “Do you feel pressure to be a voice for Israel?“
Haas: “I don’t have to be political to do what I do.”
Frum: “Are you close with the ‘Shtisel’ family? Will there be a Season 4?”
Haas: “Very close. They will forever by my ‘mishpoche’. (But), it doesn’t feel like there will be a fourth season.”
At that point, various representatives of CABGU came on screen to thank Shira Haas and Linda Frum. And, even though it was the middle of the night in Israel, Shira said she had enjoyed herself so much she would have liked to continue. (There’s an idea for some other Winnipeg organizations.) It was a truly delightful evening. There’s something to be said for a well-planned online event. Congratulations to the organizers.
Features
The Torah on a Lost Dog: Hashavat Aveidah in a Modern Canadian City
A neighbour’s dog wanders into your yard on a Wednesday morning in May, dragging a leash and looking confused. You have a choice. You can close the door and assume someone else will deal with it, call the city, or take a photo, knock on a few doors, and try to find out where he belongs.
For most people in Winnipeg and elsewhere in Canada, that choice plays out in a flash of moral instinct rather than reflection. The hand reaches for the phone and the walk around the block begins. The neighbour, if it goes well, is at the door before lunch. The decision feels minor, but it matters more than it looks.
In Jewish tradition, the act of returning a lost animal sits at the centre of one of the oldest practical commandments in the Torah. Deuteronomy 22, near the end of Parashat Ki Teitzei, contains a passage that has become the foundation for an entire body of Jewish ethical law: “If you see your fellow’s ox or sheep going astray, you shall not hide yourself from them; you shall surely bring them back.” The verse goes on to extend this duty beyond animals to any lost property. “So shall you do with every lost thing of your brother’s which he has lost and you have found.” Then comes the line that has occupied rabbis for two thousand years: “You may not hide yourself.”
The Hebrew name for this mitzvah is hashavat aveidah, the returning of a lost thing. It is one of the more practical commandments in a tradition full of practical commandments, and the rabbinic literature surrounding it is unusually thick.
A small commandment with big implications
The reason hashavat aveidah occupies so much rabbinic attention is that, on closer reading, it sets a high ethical bar. The Talmud, particularly the second chapter of tractate Bava Metzia known as Eilu Metziot, devotes pages to questions a modern reader would immediately recognize. How long must you wait for the owner to claim the item? How hard do you have to look for them? What if the animal needs feeding while you search? What expenses can you recover, and what counts as fair? What if the item is too inconvenient to safely return?
The rabbis answer all of these. The answers are not always intuitive. The finder is obligated to feed and shelter the animal while looking for the owner. The animal must not be put to work for the finder’s profit. The owner, when found, repays reasonable costs but is not on the hook for unreasonable ones. If the search takes too long, there are procedures for what to do next, none of which involve quietly keeping what is not yours.
Underneath the legal detail is a moral assumption that is easy to miss in a hurried reading. The Torah does not say to return the animal if it is convenient. It explicitly forbids the act of hiding yourself, of pretending you did not see, of crossing to the other side of the street. The commandment is as much about the person who finds as it is about the animal that is lost.
What this looks like in 2026
Most people who encounter a stray dog in a Winnipeg neighbourhood today are not thinking about Bava Metzia. They are thinking about whether the dog is friendly, whether they should call the City, whether they have time. The instinct to help is usually present. The question is what to do with it.
The practical infrastructure for hashavat aveidah in this country has changed considerably in the last decade. A finder in Winnipeg in 2026 has access to a regional humane society, a network of local Facebook groups, neighbourhood newsletters, and a handful of national platforms that gather sightings and missing-pet alerts across more than 180 Canadian cities. The mechanism is straightforward. A clear photo and a location pin can reach the right owner within hours when the system works, which it usually does.
The most underused of these resources, in any community, is the simple act of posting a sighting. Many people who find a stray feel they need to first catch the animal, find it food, take it home, or in some way solve the problem in full. The rabbis would actually disagree with that framing, and so does modern pet-recovery practice. The first responsibility is to make the sighting visible. The owner is almost certainly already looking. The finder’s main job is to surface what they have seen.
For people in Winnipeg looking for a place to start, a practical guide for what to do when you find a stray walks through the basic steps. Take a clear photo, note the cross-streets and time, check for a tag, and post the sighting where local owners will see it. The work is small. The effect, on the owner who has been awake for two nights and then sees a photo of their dog with a phone number underneath, is much larger than the work itself.
The ethical centre of the commandment
There is a strain of Jewish thought that reads hashavat aveidah as a kind of training in noticing. The deeper commandment goes beyond returning what is lost. It asks the finder to be the kind of person who sees what is lost in the first place, who does not cross to the other side of the street, who does not pretend not to have noticed.
That reading lines up with another Jewish ethical concept that often gets paired with this one: tza’ar ba’alei chayim, the obligation to prevent unnecessary suffering to animals. The Talmud derives this principle from several places in the Torah, including the rest commanded for animals on Shabbat. The two principles overlap in the case of a lost pet. The animal is suffering. The owner is suffering. The finder is, briefly, the only person in the position to do anything about it.
In a small way, the entire Canadian volunteer ecosystem around lost pets, from neighbourhood Facebook groups to national platforms to the dog walker who recognizes a posted photo, is an example of this ethical structure in action. People do not necessarily think of it in those terms. The framework is there anyway, doing its quiet work.
A community-scale point
Winnipeg’s Jewish community has always understood itself as a network of responsibilities to others, the kind that get described as chesed when they are visible and assumed when they are not. The work of returning a lost animal sits comfortably in that frame. It is not heroic, does not make the bulletin, and is exactly the kind of small obligation that knits a community together when nobody is paying attention.
The dog in the yard on a Wednesday morning in May, leash trailing, is one version of the question Deuteronomy asks. The answer, then and now, is the same. Do not hide yourself.
Features
Basketball: How has Israel become one of the best basketball countries in Europe in the last few years?
When Israeli Deni Avdija became the first Israeli to be drafted as the highest Israeli draftee in NBA history in 2020 – then emerged as a key NBA wing in Portland, it was not so much the breakthrough it appeared to be, but a portent of things to come. Israeli basketball development has been decades in the making, and in recent years its clubs have made Europe take notice.
This is why Maccabi Tel Aviv, Hapoel Tel Aviv, and the national basketball team of Israel are now the subjects of serious discussion in European basketball. It is only natural that fans and bettors reading form, depth of the roster, and momentum would look at our Euroleague predictions and then evaluate how Israeli teams would fit into the continental picture.
A rich history: The Maccabi Tel Aviv mythos
The contemporary narrative dates back to before Avdija. Maccabi Tel Aviv won its maiden European Cup in 1977, beating Mobilgirgi Varese and providing a nation under pressure with a sporting icon. Tal Brody’s declaration: “We are on the map” became not just a quote, it became a declaration of Jewish confidence, Israeli strength and a basketball dream.
Maccabi turned out to be the team of the nation since it bore Israeli identity past the borders. Maccabi has been a cultural ambassador before globalization transformed elite lists into multinational conundrums. Its yellow jerseys were the symbol of excellence, rebellion, and identification for the Israeli people at home and Jewish communities abroad.
The six European championships for the club provided a benchmark that has influenced the Winner League and Israeli basketball. Children were not just spectators of Maccabi, they dreamed of Europe as something accessible. Coaches studied in the continental competition. Sponsors and broadcasters realized that basketball had the potential to be the most exportable Israel team sport.
The modern pillars of Israeli basketball’s success
The recent ascendancy of Israel is no magic. It is the result of history, astute recruiting, youth-building and pressure-tested league culture. The nation has made its size its strength: clubs find talent at a young age and enhance the potential with foreign professionals.
Nurturing homegrown talent: The Deni Avdija effect
The most obvious example is that of Avdija. He was a high-ranking contributor in the system of Maccabi Tel Aviv, was chosen as a teenager, and was picked number 9 by Washington in the 2020 NBA Draft. His career was a reminder that an Israeli prospect could be more than a local star; he could be a lottery pick with two-way NBA potential.
Israeli NBA player Omri Casspi had already opened that door, and Avdija opened it even further for the next generation. Their achievements captivated the expectations of youthful players in Tel Aviv, Jerusalem, Holon, Herzliya, etc. An Israeli teenager is now able to envision a path from youth leagues to the Winner League, the EuroLeague, and ultimately – NBA minutes.
It is that dream that has been followed by investment. Israeli clubs put more emphasis on skills training, strength training, and analytics, as well as international youth tournaments. The success of the national program in the face of the best of Europe has also helped.
A global approach: The role of international and naturalized stars
The other pillar of the Israeli basketball program is the openness of Israel to global talent. The Winner League has been an important destination, not a stopover, for American guards and forwards. Most come in with NCAA or G league experience and become leaders due to the fact that the league requires scoring, speed and tactical flexibility.
It is enriched with naturalized players and Jewish players, who are able to use the Law of Return to come to Israel to play. Inspired by legendary players like Tal Brody, current imports who can bond both professionally and personally with Israelis have provided teams with uncharacteristic diversity in their rosters. The outcome has been a mixture of Israeli competitiveness, American shot making, Balkan toughness, and European spacing.
Making waves in Europe: Israel’s modern Euroleague footprint
Even in challenging seasons, Maccabi Tel Aviv has remained the flagship team. Currently, Maccabi is out of a playoff spot in the EuroLeague, but Hapoel Tel Aviv has shot up in playoff discussion. That juxtaposition speaks volumes: Israel is no longer represented by one lone, iconic club. Its profile has expanded.
Nevertheless, it is true that the reputation of Maccabi in the EuroLeague does count. Menora Mivtachim Arena in Tel Aviv is one of the most intimidating arenas for EuroLeague teams to play in: loud and emotional. Recent security and travel realities have affected the usual home-court advantage but the name of the club is still a potent brand.
It is the reason why there is an interesting betting discussion within Israeli teams. The name Maccabi still retains a historical impact, but analysts also need to quantify the present defensive performance, injuries, substitution of venues and guards, and fatigue in the schedule. The emergence of Hapoel has provided another Israeli point of reference and markets have to regard the nation as a multi-club force.
What’s next? The future of Israeli basketball on the world stage
Sustainability is the second test. The Israeli national basketball team desires more serious EuroBasket performances and a future world cup. It requires Avdija types – fit and powerful, more domestic big men, and guards capable of playing elite defense to get there.
The pipeline is an optimistic one. Israeli schools are more professional, teams are bolder with young talents, and the Winner League is a test ground where potential talents have to contend with older, tougher imports each week. Not all players will turn into an Avdija, yet additional players ought to be prepared to participate in EuroCup, EuroLeague, and even NBA games.
To the Jews in the Canadian diaspora, the impact is not only sporting, it is also emotional. Israeli basketball brings pride, drama and a common language to the continents. To the European fan, it provides tempo, creativity and unpredictability. To analysts, it provides a sign that a small nation, with memory, ambition and adaptation, can rise to become a true basketball power. Israel has ceased to be the unexpected guest on the table of Europe. It is a part of it, season after season.
Features
In recent years, we have been looking for something more than a house in Israel – we have been looking for a home
For many Jewish families in the diaspora, Israel has always been more than a destination. It is the land of tefillah, memory, family history and belonging. But in recent years, many families have begun asking a practical question too: should Israel also become a place where we have a home?
Not necessarily immediate aliyah. Sometimes it begins with a future option, something good to have just in case, or simply roots with a stronger connection to Eretz Yisroel.
But what does it mean?
A Jewish home is shaped not only by what is inside the front door, but by what surrounds it: neighbours, synagogues, schools, parks, local services, safe streets and the rhythm of Jewish life. For observant families, these are not small details. They are the things that turn a house into a place of belonging.
This is not a new idea. It is a need that has helped shape Jewish communities in Israel before. The Savyonim idea is rooted in the story of Savyon, the Israeli community established in the 1950s by South African Jews who wanted to create a green, safe and community-minded environment in Israel. It was a diaspora dream translated into life in the Jewish homeland.
That idea feels relevant again today. Many Jewish families abroad are now making plans around where they can feel connected in the years ahead.
Recent figures point in the same direction. Reports based on Israel’s Ministry of Finance data showed that foreign residents bought around 1,900 homes in Israel in 2024, about 50% more than the previous year, with Jerusalem emerging as the most popular place to buy. In January 2026, foreign residents still purchased 146 homes, broadly similar to January 2025, even as the wider housing market remained cautious.
For Lior David, International Sales & Marketing Manager at Africa Israel Residences, part of the continued interest may lie in the fact that today’s residential projects are increasingly built around the wider needs of Jewish families abroad: not only buying a property in Israel, but finding a setting that can support community, continuity and everyday Jewish life. That idea is reflected in Savyonim, the company’s residential concept, which places the surrounding environment at the heart of choosing a home.
This can be seen in Savyoney Givat Shmuel, where the surrounding environment includes synagogues, parks, educational institutions, local commerce, playgrounds and transport links, and in Savyoney Ramat Sharet in Jerusalem, located in one of the city’s established green neighbourhoods.
For families abroad, these things matter. Jerusalem and Givat Shmuel are never just another location. They are home to strong Jewish communities, established religious life and surroundings that allow a family to imagine not only buying property, but building a Jewish home in Israel.
Together, these projects reflect a broader understanding: that for many Jews in the diaspora, the decision to create a home in Israel is not only practical, but rooted in identity, continuity and community. The Savyonim story began with a Zionist community from abroad that succeeded in building a real home in Israel; today, that same vision continues in a contemporary form.