Features
Holocaust survivor – and great boxer, Harry Haft
By MARTIN ZEILIG Harry Haft Survivor of Auschwitz, Challenger of Rocky Marciano by Alan Scott Haft is the firsthand testimony of the author’s father, Harry Haft , “a Holocaust survivor with a singular story of endurance, desperation, and unrequited love,” noted an earlier commentary on the book.
“Harry Haft was a sixteen-year-old Polish Jew when he entered a concentration camp in 1944,” says online material about Haft. “Forced to fight other Jews in bare-knuckle bouts for the perverse entertainment of SS officers, Haft quickly learned that his own survival depended on his ability to fight and win. Ultimately escaping the camp, Haft left an embittered and pugnacious young man. Determined to find freedom, Haft traveled to America and began a career as a professional boxer, quickly finding success using his sharp instincts and fierce confidence.
“In a historic battle, Haft fights in a match with Rocky Marciano, the future undefeated heavyweight champion of the world. Haft’s boxing career takes him into the world of such boxing legends as Rocky Graziano, Roland La Starza, and Artie Levine, and he reveals new details about the rampant corruption at all levels of the sport. Harry Haft is an embattled survivor, challenging the reader’s capacity to understand suffering and find compassion for an antihero whose will to survive threatens his own humanity. Haft’s account, at once dispassionate and deeply absorbing, is an extraordinary story and an invaluable contribution to Holocaust literature.”
Now, the story has been made into a major motion picture.
The biographical movie, Harry Haft, is directed by Barry Levinson (Rain Man, Wag the Dog, and numerous other movies), and stars Ben Foster as the title character. The cast also includes Danny DeVito, Vicky Krieps, Peter Sarsgaard, and John Leguizamo, notes Wikipedia and the Internet Movie Database. The movie will be released sometime this year on a streaming service.
Alan Haft, a retired lawyer in Albuquerque New Mexico, agreed to conduct an interview with The Jewish Post & News about his father, the book and the upcoming movie. It was done via email.
JP&N: What prompted you to write the book about your father?
Alan Haft: Ever since I was a college student, my father had been asking me to write the story of his life. I did not want to. I did not want to hear any of his excuses for his abusive behavior, experienced by me, my brother and sister, and mother.
But, in 2003, he was diagnosed with lung cancer – and he expressed genuine remorse for his treatment of his family. Although his memory was slipping, I felt it was the last opportunity to learn what made him who he was.
It took several weeks to record his story, and months to write. It reads like a journal, hampered by his inability to express himself and failing memory.
JP&N: What was your relationship like with your father?
AH: My relationship with my father was torturous. As a boy I was forced to work at an early age at his fruit and vegetable stand (pushcarts) on Blake Ave. in Brooklyn, then in various fruit and vegetable stores he had in African American neighborhoods.
My mother was American, and my father was a “refugee”. He could not read or write, so he could not help me with my homework, or throw a baseball and have a catch. My discipline was brutal beatings, and the belt was fast to come off his pants.
I was under constant pressure to get good grades, without any help – and since he was known in our neighborhood as ‘Harry the Fighter,’ all the other kids took pleasure in beating me up. If I lost a fight, even with someone years older, I’d get beat up again by him at home. My mother also suffered physical and emotional abuse. He was always out at night, either gambling or chasing women. I often slept with a bottle under my pillow in case he came back drunk and wanted to hurt me.
He had terrible nightmares, and a raging temper which was easy to set off. He threatened suicide all the time, scaring me half to death, forcing me to cry and beg him not to.
JP&N: I guess, then, that your father wasn’t a religious man?
AH: He lost his faith in God in the camps, and although he grew up in a Hassidic household, he always expressed his disdain for religion. Strangely enough, I never went to Hebrew school, but a Bar Mitzvah was important, so I read the English transliteration of the Torah.
JP&N: Writing the book must have been an emotionally wrenching experience?
AH: I learned about what his life was like as a boy in Poland before the war. What surprised me about his Holocaust experience was the number of civilians, in addition to the other fighters, that he had to kill to survive.
When my mother died I wrote him this letter, but I had no place to mail it to.
September 30, 2019
Dear Popsie,
You’ve been gone nearly 12 years, and I miss not having a father. Growing up, you beat me, for my childish misbehavior. The rage you had inside, you often took out on me. I feared your very presence. You broke furniture and punched out windows – abused mom to no end. Despite the abuse, mom always protected you – excused your behavior because of your “background.” I could not excuse you, until I learned what that background was. I was ashamed of you. You could not read or write. You spoke broken English with a thick accent – and had those green numbers on your arm.
I wish I knew then what I know now. You suffered terribly at the hands of the Nazis. You saw horror, and were forced to participate in it. After you told me all about your ordeal, what you had to do just to live another day, it helped me understand why you were who you were and are who you are. I now see how sorry you are for the abuse –
How can anyone judge you? They call you a holocaust survivor – but does anyone really survive. It has been said that the Nazi’s murdered your soul.
Popsie, I have spent my later years trying to make the world better for you. Your story was published by Syracuse University Press, you were inducted into the Jewish Sports Hall of Fame, there is now a major motion picture about your life; I know that you would have been happy that I made you famous.
Despite the physical and psychological abuse – I would want you to know I forgive you. Mom died this summer. She was the angel sent by God to care for you.
Now it’s your turn to take care of her.
Love,
Alan
JP&N: What was the public’s reaction when the hardcopy version of your book was released some years ago?
AH: After the book was published in 2006 his story took on a life of its own. Strangers were putting “movie teasers” on the internet. It was republished in Germany. Reinhard Kleist, a renowned German artist, turned it into a Graphic Novel.
It has been translated into German, Italian, English, Bulgarian, Portuguese, French, Greek, Indonesian, Czech, Serbian, Hebrew, Spanish, Chinese and Macedonian. In 2017 an award winning screenplay was written by Justine Gillmer, and it attracted the attention of Barry Levinson.
I read the screenplay and loved it. But aside from approving the treatment, I had no role in the production.
JP&N: Is there anything else you’d like to share with our readers?
AH: I have not seen the movie, but I was shown a 5 minute clip and it was awesome. Ben Foster, had to play my father from age 16 – late 30’s. He lost 60 pounds to play the role in the Camps, had to buff up to fight Roland La Starza and Rocky Marciano, then play my father as an out of shape late 30’s.
Filming was completed last summer, and was to open in theaters this winter, but COVID- 19 has forced them to sell it to a streaming service, like Netflix or Amazon. It should be available this year.
Harry Haft Survivor of Auschwitz, Challenger of Rocky Marciano , 208 pages, is published by Syracuse University Press, and is available in paperback for $14.95 US.
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.