Features
Harold and Harry – a friendship that spanned seven decades
Ed. note: It’s been quite some time since we had run a piece by Harry Warren in the print edition of the JP&N. Harry’s often whimsical musings were regular features in the paper for many years. So, when I happened to call Harry not too long ago, I was more than a little concerned that I might find out there was something seriously wrong that had prevented him from sending us any more contributions.
But, when I asked Harry why it was that he had stopped writing for us, his answer, quite simply, was that he just couldn’t think of anything else to write about. In response, I asked him if it would be all right with him then if I looked back at his many pieces and chose one to reprint for our Rosh Hashanah issue. I should also mention that, in his meticulous manner, Harry numbered every one of his articles.The last one we received, for instance, was #110. I chose the following piece, #102 as it happens, because it’s both humourous and poignant, as in it Harry looks back on a lifelong friendship with his dear friend, Harold.
It all began in 1946, when I met Harold at The University of Manitoba Ski Club. Harold was enrolled in Electrical Engineering faculty and I in the faculty of Civil Engineering. This was the beginning of a friendship that lasted over 65 years.
When Harold was invited to become the editor of the annual publication “The Slide Rule” he accepted on the condition that Iwould be his co-editor. That’s how we both became members of the Engineering Council.
This was usually a fairly technical publication where students usually reported on their summer work experiences.
We decided to jazz it up a bit by adding humorous articles and lots of photos of the students. One of the articles that Harold wrote about was on German inventions. It was our understanding that the copyrights on these inventions ended when Germany capitulated to the Allies at the end of World War II. We discussed possibly going into partnership after we graduated, but it never came to pass.
Harold headed for Montreal after graduation in 1947, and I stayed in Winnipeg with a job at the Dominion Bridge Co. as a Concrete Design Engineer. Harold corresponded with me and ultimately convinced meto move to Montreal because there were more opportunities for engineers in that city. I was able to get a job with the Dominion Structural Steel Co. in Montreal and found a room for rent on Esplanade Ave., near Mount Royal. This was a rooming house shared by another friend of mine, Al Yentin, an architect from Winnipeg.
Harold and I took a week-end trip to Ste Agathe, a resort, north of Montreal. We had intended to take a swim in the beautiful lake, but had trouble finding a public beach, as the resort hotels were able to build on private lots that stretched to the water’s edge. When we finally did find a public beach it was littered with trash and empty beer cans.
It was a very warm day and we decided to go for a swim. There was a fixed raft about 100 yards from the lakeshore. When we arrived we lay down on it, and thought we would take in some sun. Presently we heard someone shouting at us from the lakeshore. At first, we ignored it, until we realized he was trying to get our attention, but we couldn’t make out what he was saying, until he swam up to us climbed aboard and said:
“C’est privée monsieur!”
Imagine a diving platform out in the lake that was private property and owned by one of the resort hotels! Unheard of in the province of Manitoba! We passed one of the hotels that had a sign on its front lawn: “Restricted Clientelle”.
Just for fun we went to the main desk to inquire and were told that they did not allow Jews or Coloured guests on their property – blatant bigotry and anti-Semitism – something we had not experienced in Manitoba. We were gaining an education in the province of Quebec. If you were not registered in one of the hotels there was simply no place to go! We finally found a bit of shade by sitting on the grass beside the road with our backs up against a retaining wall. Presently we heard someone calling us from the top of the retaining wall:
“C’est privée monsieurs”
Even the grass beside the roadway was private!
I persuaded Harold to take a drawing course. We proceeded to buy our supplies, some drawing paper and charcoal sticks and showed up at the studio. There were a number of students already in front of their easels. We looked around and thought that perhaps we would start by drawing some still life, like apples or oranges in a dish.
As we waited a door opened into the studio and an attractive young woman proceeded to the centre of the floor, dressed in a robe. Presently she dropped her robe, and she was absolutely stark naked! The other students started drawing immediately while Harold and I simply stood there with our mouths open, and took it all in. The teacher came up to us, and with a stern look on her face and exclaimed: “You better put something on paper, fast, or out you go!”
So much for our venture in to the art world of Montreal.
On another occasion Harold received an invitation to visit some friends at their cottage in Ste. Agathe. He asked our host if I could join them on this trip, and it was agreed. We acted like a couple of twins, joined at the hip. It was a beautiful cottage and appetizers were being served. Harold introduced me to our host, a Jewish businessman from Montreal, in the shmata business (clothing manufacture) – also his daughter. He took me aside into the solarium and said.
“Harold tells me you’re an engineer.”
I said that was correct.
“I like you, and my daughter likes you. I am getting ready to retire and am looking for someone to take over my business.”
Holy mackerel! I was being propositioned! On our very first meeting! I withdrew with some lame duck excuse. And I was furious! Harold had set me up! Obviously he had been propositioned first, and obviously he wasn’t interested. Neither was I! Everything moves much faster in Montreal than it does in Winnipeg! I was gaining an education!
My boarding housemate, Al Yentin, took me aside one evening and said:
“Harry, do you like to play tennis?”
“Sure”, was my reply, “What’s up?”
“I have a tennis date, on the mountain, tonight, and my girl friend has a girl friend who would like to play doubles.
“I don’t like blind dates.” was my response.
“Come on, be a sport, it wouldn’t hurt you to try it once.”
Reluctantly I agreed to join them.
When we reached the tennis courts on Mount Royal, I was introduced to my tennis partner, Nora Bain. I can’t remember who won the match. It didn’t seem to matter! We talked a great deal that evening. I discovered that she came from a small Jewish community in Quebec city, and was working as a Burroughs Bookkeeping machine operator. She was interested in sports. And so was I. She was also interested in downhill skiing. Wow! So was I! We had a lot in common and I was definitely interested in dating her again.
Harold noticed that we weren’t seeing each other much, and his curiosity was aroused. Try as he might he wasn’t going to extract this information. I was in love with Nora and I was going to ask her to marry me! Soon, I proposed and she accepted.
I was prepared to introduce Nora to Harold. One weekend we went to Quebec City to see Nora’s family, including her younger sister Ray, and her younger brother, Ossie.
Our wedding date was set for January 15th. 1949, in Montreal and Harold was invited to attend. The best man at my wedding was my older brother, William (Val), and it was held on his birthday. William and I had shared the same bedroom for 18 years, and he was my mentor. If he had refused, Harold would have been my second choice. On our 60th wedding anniversary, Harold was asked to verify this fact.
A year after we were married I persuaded Nora that Winnipeg would be a better place to raise a family. We left for Winnipeg. In May of 1950, in time for the worst flood Winnipeg had experienced in 50 years! Harold returned to Winnipeg at a later date.
Subsequently, Harold met the love of his life, Laura Newhouse, in Winnipeg and they were married on September 8th. 1953. We attended their wedding, our wives got along very well, and we double dated. Harold had acquired a manufacturing business in Winnipeg called JR Wire and he proceeded to build a very successful future for his family of Laura and their daughters Joy, Sally and Rebecca. Rebecca graduated in Mechanical Engineering and joined her dad in the manufacturing business for a short period of years. Joy pursued a career in Dentistry, ultimately receiving her Phd in Dentistry. She was engaged in research and gained an international reputation as a speaker in the area of dental research. Sally graduated from the Ryerson Institute in Toronto and pursued a career in clothing design.
Our family consisted of Paul and Martin. Paul graduated in Commerce and Law and ultimately moved to Calgary, where he became successful in the sale of pre-owned cars. His younger brother, Martin, graduated in Dentistry from The University of Manitoba and followed Paul to Calgary, where he established a dental practice. Subsequently, he purchased several dental practices in Edmonton. Our children became friendly with Harold and Laura’s children.
In December of 1993 Nora and I purchased a winter home built in Sun City West, Arizona, a small retirement city about 45 miles north and west of Phoenix. We were really enthusiastic about our new winter home and communicated our excitement to Harold and Laura. As a result they also bought a home in Sun City West a year later. This was a city of active retirees, age 55 and older, with over 100 different clubs! Harold and I shared many common interests. We enjoyed participating in photography, writing and the Rio Institute of Senior Education. Harold also became interested in the Metals Club, and produced some very fine metal furniture for their winter home.
In November of 2006 we lost our son Paul in Calgary as a result of complications from Type One Diabetes. In March of 2008 I had an operation in Winnipeg for colon cancer and miraculously survived, thanks to my surgeon, Dr. Clifford Yaffe.
In October, 2010 Laura informed Nora that Harold had been diagnosed with leukemia and was being treated with blood transfusions. Cancercare Manitoba did everything they could do to save him, but tragically he passed away on Thursday, October, 21st. 2010.
We will all miss him. He was the consummate engineer. When he faced a problem his philosophy was:
“The difficult we can do right away, the impossible will take a little longer.”
Harold and I attended courses in anthropology at the University of Manitoba, together, as well asat the Manitoba Naturalist Society and the Rio Institute of Senior Education. He was generous to many worthy causes and always ready to help out when he was needed.
Editor’s post script: In the original version of this story, Harry never did disclose Harold’s name – for reasons I never quite understood, but I don’t suppose that Harry would be upset if I mentioned that the Harold in the story was Harold Richman, z”l.
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.