Features
St. John’s used to produce so many of Winnipeg’s “best & brightest”
By BERNIE BELLAN Readers may wonder why I’ve devoted so much space to writing about Aron Katz, who died tragically 49 years ago.
The reason, as I explain in my story about Aron, is that memories of a member of our community whose life was suddenly cut short – especially someone who was on the cusp of greatness, evoke strong feelings in so many of us.
As I also note in my story, a year and a half ago I wrote a very similar story about someone named Rebbie Victor. Here is what I wrote in December 2020: “It was 50 years ago this month that the life of a young woman who was loved by all who knew her was cut tragically short as the result of a totally unforeseeable incident.
“I didn’t know Rebecca Victor (who was commonly known as Rebbie), although it turns out we weren’t far apart in age.”
In that article I quoted extensively from a piece the late Abe Arnold had written about Rebbie, in which he described how immensely talented she was – and what great promise she held. Abe wrote: “Rebbie Victor was a talented young woman with mature interests in the world around her. A student of music and of dance, she showed accomplishment at the piano and had a lovely voice, but music was not all and she had a great zest for the varied experiences of life.
“Rebbie had an earnest concern for other people demonstrated by her active interest in the cause of world peace and in political activities which, to her, were truly devoted to the achievement of a just society.”
So, when I was contacted again – this time by a former classmate of Aron Katz’s by the name of Reid Linney – who asked me whether I’d be interested in writing about yet another product of St. John’s, and who was only 21 when his life came to a sudden end, I immediately responded that I would because I knew Aron’s story would also evoke a similar reaction among readers as had the story about Rebbie Victor.
Never having attended St. John’s myself, although many of my friends did, when I pored through the same online 1968-69 yearbook that I had looked at in December 2020 when I was researching Rebbie Victor’s life, I was astounded at how many names I recognized – and who have since gone on to successful careers.
There are doctors, dentists, lawyers, and businesspeople, many of whom are well known, not only in our Jewish community, but the larger community as well. And, when I looked at the names of the individuals who have contributed to the scholarship that has been established in Aron Katz’s name for a student at St. Johns’s, I was impressed with the mix of Jewish and non-Jewish names.
That was another aspect of Aron’s story that impressed me. Among the many individuals who have contributed to the scholarship established in his memory are many non-Jewish names.
Here is the wording that explains the purpose of the Aron Katz scholarship: “Aron excelled at academics, made friends easily, and exhibited uncommon courage in his life. His classmates wish to recognize a graduating student who similarly shows academic promise and exhibits empathy for others; in particular, one who has demonstrated courage when faced with a significant challenge in their life.”
To think that someone who died almost 50 years ago can serve as an inspiration for others is something that we should all keep in mind when we think of the types of role models that young people have in abundance these days.
Nowadays someone has to have a huge Instagram presence and be a social influencer of immense fame in order to attract the admiration of most young people.
But, back in the day when Aron Katz was growing up – along with his friends, the criteria for success included academic achievement and being a well-rounded person. I’m not so sure those criteria still hold when the single most important criterion for success these days seems to be how many followers you have on Instagram.
At the same time I wonder how the current generation of Jewish kids compares with kids from years past when it comes to goals and opportunities. Back in the 1950s, 60s and 70s, it was taken for granted that if you did well at school and continued on the same path at university, then doors would be open to you in almost any field you might choose. The era of facing discrimination on gaining admittance to medical school, for instance – something that was a bitter obstacle for Jewish students for years, was over. All that you needed were good marks and a willingness to work hard .
Yet, in looking at that St. John’s yearbook, as I realized that so many of the names I recognized no longer live in Winnipeg, I couldn’t help but think that so many of the best and brightest have left Winnipeg over the years. That comes as a surprise to no one, I’m sure.
Back in 2016 I was curious to find out whether the trend of leaving Winnipeg once someone had acquired an undergraduate degree had continued among more recent graduates of our school system. I decided to focus on everyone who had received a scholarship from the Jewish Foundation in 2004. It was an arbitrary choice and it could well have been any other year.
Of the 45 scholarship recipients I was able to track down 41 of them. What I found surprised me to a certain extent. Of the 45, 22 were in Winnipeg. (I noted that I wasn’t sure whether some of them had left Winnipeg for a while and returned.)
I also wrote that “Of the others who are living elsewhere, eight are in Toronto, one is in Calgary, one is in Montreal, six are in the U.S., and two are in Israel.”
I also noted that many of the scholarship winners were Russian Israelis – and that the majority of the Russian Israelis had remained in Winnipeg.
In addition, I wrote that “Many of the scholarship winners have gone on to careers in the health field. Three are doctors (one is a psychiatrist), one is a naturopath, and one is an acupuncturist.
“Three others are dentists; four are nurses.
Three are lawyers, three are engineers, one is an actuary, one is an economist, one is a Russian language school operator; three are university lecturers (although someone who I thought is a university lecturer might be a learning specialist – there were two individuals from Winnipeg with the same name who could have fit the bill); while the rest are involved in business to one degree or another – including software developer, food entrepreneur, swimming school owner, goldsmith, employee of a religious store, and a senior executive with Target in the U.S.”
It was an interesting exercise and one I ought to consider doing again. (I wonder whether anyone at the Jewish Foundation itself has ever thought to track down previous scholarship recipients to see where they ended up.)
My point in writing this is simply to try to know more about our Jewish community, especially recent immigrants to Winnipeg. If it was a given back in the 1950s, 60s, and 70s that the children of individuals who had immigrated to Winnipeg back in the first half of the 20th century or, as was the case with so many others, following World War II, would be motivated to succeed academically – not because their parents had been well educated (because most of them weren’t), but as was almost always the case – as a result not only of pressure put upon them by their parents to succeed academically, but also due to peer pressure, then what of the current generation of children whose parents also came here – from Argentina, Israel, Russia, Ukraine, and several other countries?
In the past I’ve written about educator Dina Raihman and her “Integral School,” which places on emphasis on teaching math and physics. Although not all of Dina’s students are the children of immigrants, a good majority of them are. I’d be looking for those kids to be the next generation of academic achievers.
In reading about Aron Katz I was especially moved by something David Manusow remarked upon in a 2019 speech in which he paid tribute to Aron: “Aron was the second youngest of 7 children, all academic stars, who grew up under very modest circumstances in an old, white 2-1/2 storey wooden clapboard house on Alfred Ave. (Many years later, I still recall Aron complaining that the sound of mice scurrying about in its walls interfered with his studying!)”
Many of Aron’s peer group at St. John’s came from similar circumstances. Fifty years from now, I’m thinking that if we’re going to be able to look back upon a similar group of shining academic stars who are currently in school, they too will have been the children of immigrants.
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.