Features
Fascinating Tanzania!
By MARTIN ZEILIG Our small motorized mangrove and mahogany canvas covered boat bounced along the choppy turquoise waters of the Indian Ocean as the captain and owner, Ahmed, manoeuvred the outboard engine towards Changuu Island, a small island about six kilometres northwest of Stone Town, Unguja Zanzibar.
As we sped along, a number of cargo ships and a Chinese fishing trawler were moored off shore, while long thin hulled dhows with billowing sails skimmed speedily on that sun searing day through the world’s third largest ocean.
I was at the tail end of my second trip to Tanzania in just over a year. The first trip was an eight day safari adventure in Northern Tanzania in June 2018. It was, as I wrote in a major two part article for the Lifestyles supplement of The Jewish Post & News afterwards, the fulfillment of a lifelong dream to go on safari in some of the big game parks, including the fabled Serengeti National Park, of East Africa.
This second trip in October 2019 was unplanned and unexpected. I was invited by a Canadian based representative of the Tanzanian government to attend the Swahili International Tourism Expo (S!TE), a three day event (October 18-20) held at the modern Julius Nyerere International Conference Center in Milimani City a region of Dar es Salaam, Tanzania. Dar es Salaam, which is situated on the Indian Ocean, is the largest city, former capital and commercial centre of Tanzania. The yearly event attracted 426 exhibitors, including safari tour operators from throughout Tanzania and other parts of Africa, and almost 1000 visitors over the three days. It also featured speakers, including representatives of the government of the United Republic of Tanzania.
I jumped at the opportunity. Why not? It also included a selection of four day side trips, or Familiarization Trips, afterwards to other parts of Tanzania. I chose to visit the historic town of Iringa and Ruaha National Park— the largest national park located in the middle of Tanzania and covering an area of about 13,000 square kilometres about 130 kilometres from Iringa. I also spent two days in Zanzibar upon returning from Ruaha.
Here are some other memorable moments:
The Expo centers around inbound and outbound travel business to and inside Africa. Tourism companies from 60 countries —Finland, Denmark, Lithuania, Ukraine, Malaysia, South Korea, Canada, India, among others — participated in the event.
“Protection and Sustainable tourism, and in addition tropical tourism and going inside East Africa, (is the goal of S!TE),” the Tanzanian Minister of Tourism, said during the opening address. “The tourism industry is here to help the economy of our country. Tanzania is a safari country in Africa. We are proud that Swahili was born in Tanzania. We encourage our foreign guests to see why we say, ‘Unforgettable Tanzania.’”
(at left): Being entertained by the Dar es Salaam based, Tot Jazz Band, one of the biggest jazz bands in Tanzania, at the opening entertainment event at SITE. They perform a fusion of Swahili jazz and more recognized numbers.Strolling along the shore of the Indian Ocean by my hotel, located on the outskirts of Dar, in the evening with the twinkling lights of yachts and merchant ships moored in the distance was a peaceful way to unwind after being at the hectic SITE all day. The surf’s fresh and salty smell combined with the exotic locale was intoxicatingVisiting the National Museum & House of Culture: It takes you on a journey through Tanzania’s colorful past. The museum displays important fossils of some of the earliest human ancestors unearthed during the Leakey digs at Olduvai Gorge. You can also learn about Tanzania’s tribal heritage and the impact of the slave trade and colonial periods. Other highlights of the museum include ethnographic displays on traditional crafts, customs, ornaments, and musical instruments, as well as a small collection of vintage cars, including the Rolls Royce used by former president, Julius Nyerere.
Iringa: Iringa is a city in Tanzania with a population of 1,211,900 (as of 2020), according to Wikipedia. The name is derived from the word lilinga, meaning .
Iringa is the administrative capital of Iringa Region. Iringa Municipal Council is the administrative designation of the Municipality of Iringa. “Iringa has been one of the coldest regions in Tanzania due to its geographical location but that has attracted a lot of tourists from colder regions abroad especially Western Europe,” notes online information. Iringa also hosts one of Africa’s largest national parks, the Ruaha National Park.
We also visited the Isimila Stone Age site, which lies about 20 km (12 mi) to the southwest. It contains archeological artifacts, particularly stone tools, from human habitation about 70,000 years ago. Homo Erectus lived here 300,000 years ago.
Excavation work was done by paleontologists from the University of Chicago, 1957-58; University of Illinois, 1968-70, and South Korea in 2003. Scrapers, slingshots, knives from stones, and different weapons were found and can still be seen in large open sided enclosures.
Iringa Region is home to the Hehe people.
“After their stunning defeat at Lugalo by the Hehe on August 17, 1871, led by Chief Mkwawa, the Germans built a military station at ‘Neu Iringa’ to avenge the death of their commander Emil Von Zelewski and to teach the Hehe respect for German authority,” says information in the Iringa Boma – Regional Museum and Cultural Centre. “The fortress and headquarters of Chief Mkwawa was in the nearby village of Kalenga, Alt Iringa.” It was only in July 1898, after being trapped, that Mkwawa shot himself. The Germans removed Mkwawa’s head and sent it to Germany.
Mkwawa still has “the status of a national hero in Tanzania,” even after over 120 years. A movie should be made about this man.
Ruaha NP: Ruaha is in a northern and southern transition zone. 
Ruaha National Park is the largest national park in Tanzania. It covers an area of about 13,000 square kilometres.
It is located in the middle of Tanzania about 130 kilometres from Iringa. The park, which is located in the Great Rift Valley (East African Rift), is part of a more extensive ecosystem, which includes Rungwa Game Reserve, Usangu Game Reserve, and several other protected areas.
The name of the park is derived from the Great Ruaha River, which flows along its South-Eastern margin and is the focus for game-viewing.
The park can be reached by car via Iringa and there is an airstrip at Msembe, park headquarters.
I was part of a group that included three Dutch journalists. Our safari driver/expert guide, Serafino, was the owner of the Center for Research and Action, Limited (CRA)– a new company that started in 2019– in Irigina.
During our two days exploring Ruaha we encountered lions– including a male and female that mated several times as we clicked away on our cameras or cell phones– resting under a baobab tree and along a dry river bed; a beautiful male leopard nestled in the shade of an acacia tree a few hundred metres away from the lions; elephants, Cape buffalo, zebra, giraffes, elands and more. Ruaha is believed to have the highest concentration of elephants of any National Park in East Africa.
And it’s home to over 10 percent of Africa’s entire lion population, which is estimated to be only about 20,000 animals whereas about a century ago there were more than 200,000 lions in Africa, according to the World Atlas online. The International Union Conservation of Nature, though, has estimated that there might be as many 30,000 wild lions left on the continent. “From 1993 to 2014, the planet lost 43 percent of its population of African lions, conservationists estimate,” says National Geographic magazine (October 2019).
The park is home to the Ruaha Carnivore Project, which was established in 2009 by Dr. Amy Dickman, as a Kaplan Senior Research Fellow under Oxford University’s Wildlife Conservation Research Unit, says the RCP website.
“Ruaha’s Carnivore Project’s work in protecting lions and livestock, and helping local tribes, is clearly a win-win situation,” Sue Wats, an award-winning writer who specializes in African travel and conservation, wrote in an online article, How the Ruaha Carnivore Project is saving Tanzania’s Lions (SafariBookings).
It is also a place where magnificent mammals like Kudu, Sable and Roan antelopes can easily be spotted in Miombo woodland. The park is also a habitat for endangered wild dogs, although we didn’t see any. Other animals in the park include cheetah, giraffes, zebras, impala, bat eared foxes and Jackals.
The park also harbours a number of reptiles and amphibians such as crocodiles, poisonous and non-poisonous snakes, monitor lizards, agama lizards and frogs. We also spotted hippos relaxing in the Great Ruaha River. Ruaha is famous for being “Tanzania’s bird paradise” because more than 570 species of birds have been identified inside its boundaries, and some of them are known to be migrants from within and outside Africa, says information in a the park’s headquarters.
At one point on our bouncy dusty ride in the Land Rover, Serafino stopped at the side of the narrow dirt road. He got out of the vehicle and grabbed a handful of still steaming elephant dung, and told us all about its different uses by villagers. He then broke it open to reveal insects that were using the manure as a food source and to lay their eggs.
“When I stop for animals and trees and dung, it’s best for guests to listen carefully,” Serafino said afterwards. “It’s better to share with my guests.”
“It was gross, but interesting,” said fellow traveller Noel Vanbemmel, editor of the Travel section in the Dutch newspaper De Volkakrant, the biggest serious newspaper in Holland. “I’ve been on many safaris in sixteen different African countries, but this was the first time I’ve seen this demonstrated. He was doing his best.”
I booked my two day tour to Zanzibar at the SITE with Hassan Luzuba Majid, the owner of Hazaim Holiday and Safaris. His company is based in Zanzibar City (or Zanzibar Town or Stone Town, often simply referred to as Zanzibar)–the capital and largest city of Zanzibar, in Tanzania. It is located on the west coast of Unguja, the main island of the Zanzibar Archipelago, roughly due north of Dar es Salaam across the Zanzibar Channel.
My boat trip was onboard a super fast twin turbine powered ferry boat operated by Azam Marine Boats in Dar. The trip took a little over two hours.
I stayed at the not too pricey exotically named Golden Tulip Boutique Hotel. The rooms are spacious and the service is first rate.
Its open rooftop restaurant has a stunning view of the harbour.
Among the places I visited were the Jozani Forest, the largest area of indigenous forest on Zanzibar Island. Situated south of Chwaka Bay on low-lying land, the area is prone to flooding, which nurtures a lush swamp like environment of moisture-loving trees and ferns. Josanzi is the home of rare Red Colobus Monkey, which is only endemic to Zanzibar. We also spotted some grey and black monkeys.
The nearby Jambo Spice Plantation, about 12 acres in size, is owned by three families. This is a demonstration farm where you can see all different varieties of spices grown in Zanzibar. This farm is only for demonstration system.
Changuu Island saw use as a prison for rebellious slaves in the 1860s and also functioned as a coral mine, say the historical markers.
The British First Minister of Zanzibar, Lloyd Mathews, purchased the island in 1893 and constructed a prison complex there. But, it never held prisoners. Instead it became a quarantine station for yellow fever cases. The station was only occupied for around half of the year and the rest of the time it was a popular holiday destination. Visitors are able to explore the old prison and even stop for refreshments at an outdoor restaurant.
Spending time, along with other tourists, amongst the 200 giant Aldabra tortoises on Changuu Island was a wondrous experience. In 1919 the British governor of Seychelles sent a gift of four Aldabra giant tortoises to Changuu from the island of Aldabra, say information signs. These tortoises bred quickly and by 1955 they numbered around 200 animals. The Zanzibar government, with assistance from the World Society for the Protection of Animals- Now known as World Animal Protection– built a large compound for the protection of the animals and by 2000 numbers had recovered to 17 adults, 50 juveniles and 90 hatchlings.
Their ages are painted in blue on their shells.
“The oldest right now is 195 years old,” said my outstanding guide in Zanzibar, Nemes Raphael. “The youngest brother is 161 years old, but bigger in size.”
Old Stone Town is a UNESCO World Heritage Site. It’s narrow, meandering streets mean that pedestrians vie with motorized vehicles for the right of way.
I also took a tour of the former slave market site. On June 6, 1873 the slave trade was officially abolished in East Africa. The slave trade continued underground, though, until 1909. It’s a sobering and claustrophobic experience to spend even a short time in the dank dungeons from the 16thcentury where slaves were squashed together under inhumane conditions before being taken to market for sale. The slaves from West Africa were sent to America. Those from East Africa were sent to Arab countries.
In 1869, Bishop Edward Steere from England settled in Zanzibar. Along with some British missionaries, Bishop Steere purchased the site of the slave market and began building the Anglican Christ Church there.
“He didn’t like the selling of slaves,” my guide at the site, Freddy, said. “He decided to go to the slave market. After purchasing slaves, he would teach them the bible and convert them to Christianity and then set them free. This is history. It’s very terrible. Sometimes I feel pain. My ancestors were among those who were set free from slavery by Bishop Steere.”
Having just seen the movie Bohemian Rhapsody, I visited Freddie Mercury House, which is now the Tembo House Hotel, on Kenyatta Road in Old Stone Town. Mercury, the former lead singer of Queen, was born in Zanzibar in 1946 where his name was Farrokh Bulsara. His father worked for the British colonial service and the family lived in various locations in Stone Town before immigrating to England.
Meanwhile, Forodhan Park is a busy seafood night market with n open sea front garden where people wait for friends or colleagues who are either arriving or leaving on the ferry.
I crammed so much into my two day visit to Zanzibar.
Tanzania is unforgettable.
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.