Features
Faye Rosenberg-Cohen has been at the forefront of some of the most momentous changes in the history of Winnipeg’s Jewish community
By BERNIE BELLAN Faye Rosenberg-Cohen is one of the longest serving staff members at the Jewish Federation of Winnipeg. She actually got her start at the forerunner of the Federation, the Winnipeg Jewish Community Council. (During the course of our interview, she was able to find the date of her first day of employment at the WJCC: May 18, 1994.)
For the past many years Faye has been serving as the Chief Planning and Allocations Officer for the Federation, a role that carries with it a great many different responsibilities.
Recently though Faye has announced that she will be retiring from the Federation as of this coming December and entering into a totally new phase of her life.
I contacted Faye and asked her whether she’d consider being interviewed – about how she came to be doing what she has been doing for the Federation, the changes she’s seen in the Jewish community over her time as a senior administrator, and what life holds for her as she moves into retirement.
I should note that I had the opportunity to sit with Faye at a recent session of the Remis Lecture Series, which is held now at the Gwen Secter Centre on Thursdays at noon. Faye was the guest speaker one Thursday in July and, although she didn’t reveal back then that she would be retiring soon – and I wasn’t taking notes (which I would have had I known that Faye was summing up her career for perhaps the last time in public), much of what she had to say stuck with me, and so when I began my phone interview with her one recent Friday morning, I was able to look back upon much of the information she had disclosed that particular Thursday afternoon.
During the course of the interview, which was conducted August 12, Faye disclosed that her oldest son had just got engaged the night before. Faye and husband Harvey Cohen have three sons altogether (in order): Binyamin, Yitzchak, and Meir. As Faye put it succinctly: “three weddings in three years….One got married last October, one will get married this October and the one who got engaged will get married next summer.”
JP&N: “Where do your sons live?
Faye: “Binyamin lives in Chicago (where he’s a Jewish educator and his fiancé is doing a PhD in the school of divinity), Yitzchak (who obtained an engineering degree from McGill and is now moving on to acquire another degree in computer science) lives in New York where his wife is a resident in pediatrics, and my youngest, Meir, has lived in Toronto for many years, where his fiance is doing a PhD in clinical psychology.”
I observed that Faye and Harvey’s situation is, in some ways, emblematic of the problem that has affected Winnipeg’s Jewish community for years now: “Retaining people in Winnipeg.” I asked Faye to respond.
Faye: “Yes, because we have a global Jewish community and they can move back and forth whenever they need.”
I referred to Faye’s having told at that Remis lecture how she had transitioned from being a volunteer for the Winnipeg Jewish Community Council in the early 1990s to a paid staff member. I asked her to repeat the story.
Faye: “I was on the planning committee for the WJCC and it was really an exciting time because we were talking about what would be needed on the campus.
“The planning committee was vetting the needs and the requirements to go into the campus development plan.”
JP&N: “So this is in the early 90s then. And you were already working in data management – so your skills would have been a perfect fit for what the campus planners were looking for.”
Faye: “I had a masters in computer science (from the U of M. Faye noted that she was one of “three women in the masters class… My mother was one of three women who graduated in commerce.) I had been working in data design and executive information systems management for almost 13 years (at that point).”
I asked how she became involved with the WJCC?
Faye: “I started as a volunteer with the Young Women’s Division. Then I was invited to take a seat on the board as (a representative) from Young Leadership and chaired the young leaders course. I was given a Young Leadership award when my oldest son was a baby.”
I remarked to Faye that I recalled her telling the Remis Lecture audience that when she began working for the WJCC she was actually doing work for which she had previously volunteered.
Faye: “I was on the planning committee, but then the actual Director of Planning, Loraine Bentley, moved to Ottawa because her husband got a job there. So Bob (Freedman, who was then the executive director of the WJCC) called me. He knew that at that particular moment I was not working and he invited me to apply.”
JP&N: “Were you not working because you were looking after one of your kids?”
Faye: “No, I was not working because I had a brief but very bad experience at another job – which is a whole different story.”
JP&N: “So Bob offered you the position that you’ve been holding ever since, although your title has changed slightly.”
“You were involved in the original development of the campus – right?”
Faye: “It was a campus committee before it became the campus corporation. Sheldon Berney was the chair. The meetings were held in a little building on the site.”.
“I worked with the planning committee to finish vetting some of the requests and the expectations. I had been in technology so I worked on the technology requirements part of it…the rfp for putting in phone systems and networking.”
I remarked that the offices of the WJCC used to be at the former YMHA building at 370 Hargrave. “So you must have worked there first?” I asked.
Faye: “I did. I got the job offer from Bob – another offer for a different systems job – and a positive pregnancy test – all in the same morning.”
“I didn’t know I was pregnant when I got the job offers so I called both of them back and said, ‘I’m going to give you a chance to withdraw the offers.’”
But – the offer from the WJCC still stood – even though Faye says that she did take a pay cut to take the job.
Faye: “I remember trotting along with Evelyn Hecht – who is a very fast walker and I was very pregnant, and we walked over to the Immigration Office and we met with someone who was a prospective immigrant to Manitoba. He was from Buenos Aires – and he was Jewish, and lo and behold that became the inspiration for ‘Grow Winnipeg’.”
At that point I wanted to switch gears, and I asked Faye to give a description of how her role as the community’s principal planner has evolved since the first took on the role 28 years ago?
Faye: “I was very fortunate in that I was given the freedom to grow it – to identify the most important areas to work on, and bring those forward to different leadership and planning committees. So I got to work writing the ‘Grow Winnipeg’ strategy. We were going to have a new home and we could focus more on bringing the community back together and focus on other issues rather than worrying about whether all the buildings were going to leak.
“I was just going through some files. We got to work on youth engagement as part of that. I was involved in helping build the ‘Club Fed’ leadership training program. Then, much later we got to build a ‘Jewish engagement strategy.’
“I say ‘we’ because that was the point when we had other people come on board, like Rena Elbaze (Secter), Avi Posen, and Florencia Katz – who’s now the director (of Education and Engagement). We brought Limmud to Winnipeg, PJ Library…PJ Library is probably the best thing that’s happened to Jewish communities in North America – maybe in the world – in over 40 years. It’s such a fantastic way of engaging young families and getting to know them.”
JP&N: “In terms of ‘Grow Winnipeg’, what were the basics of the plan? I take it it was to encourage immigration.”
Faye: “It was actually more than that. It was to encourage immigration, it was also to encourage people to stay. It turns out that the factors that allow young people to stay include that it’s easier to live here, they find significant others, they build lives here…it’s actually been a growing population. We’ll find out for sure when we see the next census data (which is not scheduled to start being released until November).”
JP&N: “There’s always been much talk about the initiative to Argentina. I assume you were quite involved in that, weren’t you?”
Faye: “Yes, I worked alongside Evelyn (Hecht) and after two years I was responsible for Grow Winnipeg, where I supervised Dalia (Szpiro) (GrowWinnipeg director), so I was part of it right from the start.”
JP&N: “Speaking of immigration, I know there’s been a bit of a downturn in the numbers coming here since Covid, but since all provinces have been given increases in the numbers of immigrants they’ll be allowed to bring under Provincial Nominee Programs, can you put your finger on how many new immigrants have come here over the years?”
Faye: “I can honestly say when I look at those numbers it’s somewhere around 1/3 of the community.”
JP&N: “So you’d say it’s somewhere between 4-5,000?”
Faye: “I think it’s more than that.”
JP&N: “You know that I’ve always been skeptical about the numbers that have been used for the population of the Jewish community by the Federation. I think though that it’s always been more of a case of identification – who identifies as Jewish? Has part of your role been trying to get people who didn’t identify as part of the community more involved?”
Faye: “Yes, in the 1990s it was called Jewish continuity and Jewish renaissance and now we talk about welcoming and engagement, but I think the key issue is trying to build the community and make everyone feel welcome in some part of Jewish life. That doesn’t necessarily mean that they have to have a membership somewhere.”
JP&N: “I know we’ve spoken about this before. Evelyn Katz used to be the unofficial demographer for the community. Is there a database for what you would consider the entire Jewish community?”
Faye: “No, once privacy legislation came along, that was it. Evelyn used to talk to real estate agents, and find out who died, who was born. And then it stopped, nobody could tell her anything. It was against the rules.”
JP&N: “So how do you arrive at your estimates for the size of the Jewish population then?”
Faye: “I rely on the analysis from the census.”
JP&N: “But the last census that was really valid was the 2011 National Household Survey.”
Faye: “So we had to make the best guess that we could – what we could see with our own eyes, and where the gaps were in the data.”
JP&N: “I remember when you started a community planning process in 2016 where Carol Duboff was the chair.”
Faye: “Yes, we called the consultations community conversations.”
JP&N: “What do you think are the keys to maintaining a strong and vibrant community?”
Faye: “That’s always been my focus, Bernie. I’m the person who’s been tasked with looking ahead as the planning director. If you look at our webpage, which is jewishwinnipeg.org/planning, you’ll see that we lay out those priorities. I talked to more than 400 people that year.
“We focused it around four priority areas. It turns out that one of those priority areas, which was Jewish connection, is not something that you act on by itself. It’s the glue that says everything we do needs to promote more and more connections between Jews and with the Jewish community
“Then we focused on the priority areas in terms of goals that we could set – an action plan including: vibrant Jewish life, an inclusive and caring community, and then the things that were the supportive structures.
“I think there are a lot of different kinds of vibrant Jewish life; there’s not just one kind.”
JP&N: “Let’s talk about your retirement. Are you going to be fully retired when you leave your position?”
Faye: “I am. I have an ambition and a plan. I’m going to go be a student for a term.”
JP&N: “And what about Harvey (Faye’s husband)? Is he also retired?”
Faye: “Harvey is also about to retire. He’s worked at the Convention Centre for many years where he worked as the systems manager for the director of the Convention Centre. Once he retired from there he worked at a Catholic counseling centre for the past six years, where he was the equivalent of a CFO.”
Faye then proceeded to explain that both she and Harvey will be going to Israel in the near future. “Harvey is going first and I will go in January when I’m finished (at the Federation). I will be a student at the Pardes Institute…where I’ll be studying Talmud and maybe Chasidut, maybe something about Jewish history…When I was graduating high school those things weren’t available to girls in the same way it was for my boys. You couldn’t go to a program in Israel where you were allowed to study Talmud in a co-ed situation.”
JP&N: “I think there’s something to be said for the Federation, too, as people have come in. It seems to me there’s always been someone there to provide them with mentorship.” Are you the longest-serving employee at the Federation?”
Faye: “No, Elaine Goldstine came a year before me. She worked with (the late) Gerry Kaufman on the fundraising side, who was also a mentor to me. Gerry told me that when he went out on calls he wasn’t soliciting funds, he was finding Jews. If you found the pintele Yid (the Jew inside) the money would follow. But first you need the connection.”
At that point I told Faye that I would send her this interview and offered to let her add anything pertinent that we might have missed during the course of our half-hour conversation.
She sent this post script:
I have worked with so many brilliant lay leaders who taught me so many things, I can’t even make a list small enough for the paper. In the last few years, we’ve been able to build up process, create continuity with vice chairs set to become the next chair, building strong collaboration across the community.
We are not a large enough community to have too many separate groups and agencies and silos. Our great advantage in Winnipeg is that we are out here in Winnipeg. We have to work together to get things done for ourselves and embrace the diversity of our community. We have a long history of doing just that.
I feel like I’m leaving behind something robust enough to let the next planning and allocations director dig in, get started, and then put their own self into the work. And I am grateful for having had the chance to serve my own Jewish community.
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.