Features
Former Liberal candidate Lesley Hughes pens her version of what happened to her in 2008 when she was accused of being an antisemite
By BERNIE BELLAN How many times are we going to revisit a story that has already received more than ample coverage within the pages of this newspaper – especially a story which one might have thought had been put to rest long ago?
The answer, in the case of Lesley Hughes, who achieved a level of notoriety in 2008 when she was unceremoniously turfed as the Liberal candidate in the federal riding of Kildonan-St. Paul during that year’s election, is: at least one more time.
The reason is that Hughes has just recently published a short book, titled “The Dead Candidate’s Report”, in which she offers her version of the events surrounding her forced exit as the federal Liberal candidate for the riding of Kildonan-St. Paul during the 2008 election, and the ensuing damage, both to her career as a journalist and her personal life as a result of that forced exit.
Looking back over our past coverage of the Hughes story, I see that we’ve run three previous articles about what happened: In July 1, 2009, we ran a story by Myron Love which I titled “Hughes Sues Jews”, in which Myron reported that “Last fall, Federal Liberal hopeful Lesley Hughes generated national headlines when it was revealed that she wrote an article in the Winnipeg Sun on May 5, 2002, alleging that the Israeli, American, German and Russian intelligence agencies all had advance warning of the Al Qaeda attack on the World Trade Centre on September 11, 2001.”
(Ed. note: Hughes’ exact words, with reference to advance Israeli knowledge of the attacks, were: “Israeli businesses, which had offices in the Towers, vacated the premises a week before the attacks, breaking their lease to do it. About 3,000 Americans working there were not so lucky.”
In that article, Hughes indicated she was quoting internet journalist Mike Ruppert who, she notes in her recently published book, “The Dead Candidate’s Report”, “claimed to have two independent sources about the move” but whose “sources were sealed forever when he allegedly committed suicide in 2014.”
In her book, Hughes admits that “a later explanation for the move was that the existing firm had decided to leave months earlier, breaking their lease as a routine cost of business.”)
Myron’s 2009 article went on to note that Hughes “also posted the article on a United Church of Canada website.
“As a result of the revelation, the former CBC broadcaster (she co-hosted the CBC Winnipeg morning show for a number of years) was forced to step down as the Liberal candidate for Kildonan-St. Paul. (She ran as an independent in the October election and finished a distant third.)
“Now Hughes is back in the news with a lawsuit she has filed against federal cabinet minister Peter Kent, the Canadian Jewish Congress and B’nai Brith Canada, as well as Frank Dimant, BBC’s executive vice-president, CJC co-presidents Rabbi Reuven Bulka and Sylvain Abitbol, and Bernie Farber, the CJC’s former CEO.
“Hughes filed the suit in Manitoba Court of Queen’s Bench on June 16. She alleges that the defendants ‘made untrue and defamatory accusations’ that she is anti-Semitic. She charges that senior members of B’nai Brith and the CJC went to see then Liberal leader Stephane Dion on September 25, with her 2002 article and persuaded Dion to drop her as a candidate on the grounds that she was anti-Semitic and ‘unfit to hold public office.
“In her lawsuit, she quotes a press release issued on September 27 by B’nai Brith’s Dimant in which he charges that Hughes has a ‘record of anti-Semitism’.”
In February 2013 Myron reported on a settlement reached between Hughes and the defendants to her lawsuit:
“This past week it was revealed that Hughes reached out-of-court settlements with the parties to her lawsuits.
“Following is an excerpt from a publication of joint statement issued by the parties concerned:
“ ‘Journalist Lesley Hughes, Canadian Jewish Congress, B’nai Brith Canada and Peter Kent MP (Thornhill) wish to clarify comments that each made during the 2008 Federal Election campaign regarding an article written by Lesley Hughes in 2002, in which she re-published statements that made presumptions of an anti-Semitic nature in connection with the September 11, 2001 attacks on the World Trade Centre.
‘Ms. Hughes was dismissed as a Liberal candidate in the election after the 2002 article was raised in the media.
‘During the election Canadian Jewish Congress, B’nai Brith Canada and Peter Kent each raised concerns about statements in the 2002 article which repeated false allegations that Israel or Israeli tenants were forewarned of the 9/11 attacks on the World Trade Center and did not warn others. Comments made by Canadian Jewish Congress, B’nai Brith Canada and Peter Kent were published in the media and Ms. Hughes filed a defamation claim in respect of the comments.
‘Canadian Jewish Congress, B’nai Brith Canada, and Peter Kent accept that Ms. Hughes does not condone the use of anti-Semitic conspiracy theories by racist groups to support anti-Semitism of any nature. They therefore acknowledge and agree that Ms. Hughes is not an anti-Semite. In fact, Ms. Hughes has been an advocate of human rights through three decades as a journalist and teacher.
‘Ms. Hughes confirms that she has and will continue to be a strong supporter of the work of any individual or group who exposes false public statements that might do harm to the Jewish community, and more specifically that are anti-Semitic and racist.
‘Ms. Hughes joins with Canadian Jewish Congress, B’nai Brith Canada, and Peter Kent in strongly condemning anti-Semitic conspiracy theories. They find anti-Semitism and all forms of racism, to be deeply contemptible behavior.’ “
Then, in December 2015, in that year’s Chanukah issue we reprinted an excerpt from a forthcoming book by Hughes, in which she offered further background to the story. Hughes had contacted us, asking whether we would run the story verbatim, including this headline: “An Enemy of the Jews”. We agreed to that and ran the story in its entirety (It ran over five different pages. You can still read the entire story on our website. Simply enter the names “Lesley Hughes” in our search engine and you will find the entire December 9, 2015 issue in which Hughes’ piece appears.)
Now, all this may seem like quite a long preamble to a book review, but I thought it necessary to put what follows into a certain context. Given that Lesley Hughes has been adamant in protesting her innocence over the charge that she was anti-Semitic – and I have no doubt of the unfairness of that charge, given the fact that we have bent over backwards to treat her fairly within this newspaper, I wonder if there really is any further need to comment on a story that has gone on for so long.
But, when we ran a story in our last issue about another defamation lawsuit that had also been settled and in which B’nai Brith had been named as a defendant, I thought the juxtaposition of the two cases reflects poorly on B’nai Brith Canada – and its occasional willingness to engage in over the top criticism.
The most recent case had to do with an article B’nai Brith had published about former Green Party candidate (and more recently, a contestant for the party’s leadership), Dimitri Lascaris.
(I should also note that in September 2018 I did an interview with Dimitri Lascaris which can still be accessed on Youtube, although I admit it’s not easy to find. As much as Lascaris is decidedly critical of Israeli policies toward Palestinians, by no means would I describe him as “an advocate on behalf of terrorists”, which is what B’nai Brith did.)
The reason I thought it important to note that B’nai Brith has now settled lawsuits with two different individuals who had filed libel lawsuits against the organization is that it illustrates the danger involved in labeling someone either “anti-Semitic”, as was B’nai Brith’s allegation about Hughes, or “an advocate on behalf of terrorists”, as was the case with B’nai Brith’s allegation about Lascaris.
Regardless what one may have thought about what Lesley Hughes had written in the particular article which ended up causing her so much grief, or what Dimitri Lascaris’s record is with regard to criticizing Israel, one should be very careful when it comes to accusing individuals either of being “anti-Semitic” or “advocates on behalf of terrorists”, especially when those individuals are Canadian citizens and have recourse to the courts here.
With all that in mind, is there anything new in Lesley Hughes’ recently published book,
“The Dead Candidate’s Report”, which is a very short read at only 107 pages (including appendices)?
On the website for her book, Hughes describes it as “a memoir of my 2008 run for parliament, my defamation as an anti-semite and conspiracy monger, and the lawsuit that cleared me of all accusations”. Unfortunately, due to the terms of the settlement agreement reached between Hughes and the defendants to her lawsuit, she is not allowed to discuss the terms of settlement.
What she does discuss, at great length, is the devastating consequences that her being forced to withdraw as the Liberal candidate for Kildonan-St. Paul had, both on her personal life and career – when she was shunned by many of her former colleagues in the media, along with many other individuals with whom she had developed relationships over her many years as a commentator and radio host, including many Jewish friends.
Leaving aside the mistake Hughes may have made in repeating a since debunked claim that Israelis had prior knowledge of the attack on the World Trade Centre, what followed was certainly devastating for Hughes.
Even when she was vindicated in a court of law and the defendants to her lawsuit apologized for having labeled her an antisemite, as she was about to discover, news of the defendants’ apologies and retractions of the charge was generally ignored within the mainstream media.
As Hughes writes, “When confronted by personal and professional devastation in 2008, at least I was able to turn to an overpriced, self-serving legal system. I have won back my reputation, by way of a lawsuit, but there is no remedy for the unyielding non-coverage of my vindication. No consequences. No accountability. No more action to be taken.”
For Lesley Hughes, at least, while the lessons she may have learned about the dangers inherent in taking any sort of a controversial position in public may have been salutary indeed, what does her experience have to say about anyone else who may be contemplating entering into politics – or who may already be involved in politics?
I certainly wouldn’t be the first to point out the dangers that exist for just about anyone who may have ever tweeted or posted to Facebook anything the least bit controversial. In 2016 this paper itself played an instrumental role in raising awareness of overtly anti-Semitic tweets that had been posted by a doctor by the name of Hussam Azzam, and which had been scrubbed from his Twitter feed – but not before someone who had been monitoring Azzam’s tweets had taken screenshots of them – and ended up giving me those screenshots.
Subsequently Assam was fired as the Chief Medical Officer at St. Boniface Hospital.
So, I’m well aware of the power even a small newspaper such as this can have in affecting the careers – and ultimately the lives, of individuals. In Lesley Hughes’ case, the likelihood is that her controversial columns about 9/11 conspiracies might well have gone ignored for the most part (although she does acknowledge that a column which she wrote for two Winnipeg weekly newspapers in 2002 about 9/11 in which she suggested that the United States brought about the attacks upon itself by its past behaviour did elicit some very angry responses from a great many readers of those papers), had she not inserted a suggestion that Israelis had foreknowledge of the attacks on the World Trade Centre, she would probably have been allowed to remain a Liberal candidate in 2008.
It was only because a blogger (whom she doesn’t identify in her book, but whom we identified as “The Black Rod”, a very well known blogger here who has a record of important scoops over the years) decided, in 2008, to publicize an article Hughes had written in 2002, that Hughes’ was cast into political and personal purgatory.
And, as we have just seen in the most recent federal election, it doesn’t take all that much to have candidates forced to remove themselves as candidates for political office. I think in particular of an NDP candidate by the name of Dan Osborne who, as a teenager tweeted at Oprah Winfrey (of all people), “was Auschwitz a real place?”
Who knows what the context was for that seemingly silly question, but let’s be honest: Is asking that question, especially by a young person who may simply be ignorant, in and of itself anti-Semitic or is it perhaps simply an indication of ignorance on the questioner’s part? But, as I’m sure Lesley Hughes can explain to Mr. Osborne: You can’t be too careful these days in posting anything that might potentially be used some day to cause great embarrassment to you. And, once you’ve been shamed in public, there’s no getting back your reputation, no matter all the apologies and retractions you might end up receiving.
Features
New autobiography by Holocaust survivor Hedy Bohm – who went on to testify in trials of two Nazi war criminals
Book Review by Julie Kirsh, Former Sun Media News Research Director
My parents were Hungarian Jewish Holocaust survivors who arrived in Toronto in 1951 without family or friends. In the late 50s my mother met Hedy Bohm outside of our downtown apartment and quickly connected with her. Both women had suffered the loss of all family in the Shoah. Over the years our families’ custom became sharing our dining table with the Bohm family for the Jewish high holidays. The tradition continues today with the second generation.
Hedy was born in 1928 in the city of Oradea in Romania. She was a pampered only child, adored by her father and very much attached to her mother. Although Hedy was an adolescent, she was kept from hearing about the rising anti-semitism around her in her hometown. She was protected and sheltered like any child. Memoirs from other adolescents like Elie Wiesel, aged 15 in Auschwitz, Samuel Pisar, liberated at 16, and Rabbi Israel Meir Lau, who was found in Buchenwald by American soldiers at age 8, made me wonder about the resilience and strength of children who survived like Hedy.
Hedy was only 16 years old when she walked through the gates of hell, Auschwitz-Birkenau. Hedy’s poignant retelling of this pivotal moment in her young life was the sudden separation from her father and moments later from her mother. Somehow Hedy’s mother got ahead of her upon their arrival at Auschwitz. Hedy called out to her. Her mother turned and they looked at each other. A Nazi guard prevented Hedy from joining her mother. Hedy has always been tormented by this moment of separation. Did her mother know that she was walking to her death?
Hedy writes that she was focused on survival in the camps. She concentrated on eating whatever food was given and keeping clean by washing daily in icy, cold water before the roll call. When she contracted diarrhea, she remembered her mother’s homemade remedy of gnawing on charred wood. Her naivete and innocence were overcome with a strong inner determination to stay alive so that she could see her mother again.
Hedy recounts the terrible hunger that everyone endured. One day, spotting some carrots in a warehouse, Hedy was appointed by her aunt to run and grab what she could. Luckily she evaded the armed guard who would have shot her on the spot.
On April 14, 1945, Hedy’s day of liberation, she learned the terrible fate of her mother. The return home for the survivors was a further tragedy when they realized the loss of family and community.
In her memoir, Hedy describes meeting Imre, an older boy from her town whom she eventually married. Their flight from Romania to Budapest to Pier 21 in Halifax to Toronto is documented in harrowing detail.
Hedy recounts how in Toronto no one wanted to know the stories of the survivors. This was a world before Eichmann’s trial in Israel in 1961 and the TV series, The Holocaust, in 1978. The floodgates for information from the survivors opened late in their lives.
In Toronto, after many failed enterprises, Imre and Hedy stumbled onto the shoe selling business. In 1959, they leased a small shoe store close to Honest Ed’s in downtown Toronto. Surprisingly, the business according to Hedy, became very profitable. Many years later, after Imre’s sudden death due to a heart attack, Hedy continued to manage their shoe business while taking care of her daughter, Vicky and son, Ronnie.
In 1996, Hedy was introduced to Rabbi Jordan Pearlson. Their love match made Hedy feel that she had been given a wonderful gift, late in life, which she welcomed.
Jordan died in 2008. Hedy endured and carried on with yoga and tai chi both as a teacher and devoted practitioner.
A new purpose in life opened up for Hedy when she was invited to be a speaker for the Holocaust Education Centre (now the Toronto Holocaust Museum). She spoke to mostly non-Jewish students whom she visited at their schools outside of Toronto.
Visiting Auschwitz with the March of the Living for the first time in 2010, Hedy faced her fears about returning to the place that held the horrors. She was fortunate to meet Jordana Lebowitz, a student from Toronto who developed a multimedia presentation called ShadowLight. Hedy’s contribution to teaching others about the Holocaust by sharing her experience, is immeasurable.
In 2014, Hedy was asked to be a witness at the trial of Oskar Groning , “the accountant of Auschwitz”, in Germany. In 2016, she appeared as a witness for the trial of the Nazi guard, Reinhold Hanning. He was sentenced to a mere five years in prison and Groning died before he could start his jail sentence. In having the courage to participate in these war criminal trials, Hedy spoke for her parents and all the innocents who could not speak for themselves.
Hedy’s talks to students always include an admonishment to be kind, to trust in themselves and work for the greater good. She rose above her own fears of sharing her story by speaking publicly.
Hedy’s story of survival and perseverance will remain a beacon to future generations, ensuring that hope and good will endure even in the worst of times.
Reflection
by Hedy Bohm
Published in 2026 by The Azrieli Foundation
To order a copy of the book go to https://memoirs.azrielifoundation.org/titles/reflection/
Features
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Features
Why People in Israel Can Get Emotionally Attached to AI—and How to Keep It Healthy
Let’s start with the uncomfortable truth that’s also kind of relieving: getting emotionally attached to a Joi.com AI isn’t “weird.” It’s human. Our brains are attachment machines. Give us a voice that feels warm, consistent, and attentive—especially one that shows up on demand—and our nervous system goes, “Oh. Safety. Connection.” Even if the rational part of you knows it’s software, the emotional part responds to the experience.
Now, if we’re talking about Jewish people in Israel specifically, it’s worth saying this carefully: there isn’t one “Jewish Israeli psychology.” People differ wildly by age, religiosity, community, language, politics, relationship status, and life history. But there are some real-life conditions common in Israel—high tech adoption, a fast-paced social environment, chronic background stress for many, and strong cultural emphasis on connection—that can make AI companionship feel especially appealing for some individuals. Not because of religion or ethnicity as a trait, but because of context and pressure.
So if you’ve noticed yourself—or someone you know—getting attached to an AI companion, the goal isn’t to panic or label it as unhealthy by default. The goal is to understand why it feels good and make sure it stays supportive rather than consuming.
Why attachment happens so fast (the psychology in plain language)
Attachment isn’t just about romance. It’s about regulation. When you feel seen, your body calms down. When you feel ignored, your body gets edgy. AI companions can offer something that’s rare in real life: consistent responsiveness. No scheduling. No misunderstandings (most of the time). No “I’m too tired to talk.” Just a steady stream of attention.
From an attachment perspective, that steadiness can act like a soft emotional “hug.” For someone with anxious attachment, it can feel like relief: finally, a connection that doesn’t disappear. For someone with avoidant tendencies, it can feel safe because it’s intimacy without the risk of being overwhelmed by a real person’s needs. For someone simply lonely or stressed, it can feel like a quiet exhale.
And unlike human relationships, AI won’t judge your worst timing. You can message at 2:00 a.m., when your thoughts are loud and the apartment is silent, and you’ll still get an answer that sounds caring. That alone is powerful.
Why it can feel especially relevant in Israel (for some people)
Israel is a small country with a big emotional load for many people—again, not universally, but often enough that it shapes daily life. A lot of people live with a background hum of stress, whether it’s personal, economic, or tied to the broader environment. When life feels intense, the appeal of a stable, gentle interaction grows. Not because you’re fragile—because you’re tired.
Add a few more very normal realities:
High tech comfort is cultural. Israel has a strong tech culture. People are used to tools that solve problems quickly. If you’re already comfortable with digital solutions, trying an AI companion doesn’t feel like a strange leap.
Time is tight. Between work, family responsibilities, reserve duty for some, long commutes, or simply the pace of urban life, many people don’t have the energy for long, messy social processes. AI can feel like connection without the logistics.
Social circles can be both close and complicated. Israeli society can be community-oriented, which is beautiful—until it’s also intense. In tight-knit circles, dating and relationships sometimes come with social pressure, opinions, and “everyone knows everyone.” A private AI chat can feel like a relief: no gossip, no explanations, no performance.
Language and identity complexity. Many Jewish Israelis move between languages and cultures (Hebrew, Russian, English, French, Amharic, Arabic for some). AI chat can become a low-stakes space to express yourself in the language you feel most “you” in—without feeling judged for accent, vocabulary, or code-switching.
None of this means “Israelis are more likely” in any absolute sense. It means there are situational reasons why AI companionship can feel particularly soothing or convenient for some people living there.
The good side: when AI attachment is healthy
Emotional attachment isn’t automatically a problem. Sometimes it’s simply a sign that something is working: you feel supported. You feel calmer. You’re expressing yourself more. You’re practicing communication instead of shutting down. You’re less likely to make impulsive choices from loneliness.
Healthy use often looks like:
You feel better after chatting, not worse.
You can still enjoy your real life—friends, work, hobbies, family.
You don’t hide it in shame; you just treat it like a tool or pastime.
You use the AI to practice skills you bring into real relationships: clarity, boundaries, confidence, emotional regulation.
In that version, AI companionship is closer to journaling with feedback, or a comforting ritual—like a cup of tea at the end of the day, not a replacement for dinner.
Where it can slip into unhealthy territory (quietly)
The danger isn’t “having feelings.” The danger is outsourcing your emotional world to something that will never truly share responsibility.
Warning signs usually look like:
You cancel plans with humans because the AI feels easier.
You feel anxious when you’re not chatting, like you’re missing something.
You start needing the AI to reassure you constantly.
Your standards for human relationships collapse (“Humans are too complicated, AI is enough”).
You feel a “crash” after chatting—more lonely, more restless, more disconnected.
The biggest red flag is when the AI becomes your only reliable source of comfort. That’s not because AI is evil. It’s because any single source of emotional regulation—human or non-human—can become a dependency.
How to keep it healthy (without killing the fun)
Here’s the approach that works best: don’t ban it, contain it.
Give it a role.
Decide what the AI is for in your life: playful flirting, stress relief, practicing communication, roleplay, bedtime decompression. A defined role prevents the relationship from becoming vague and all-consuming.
Set a “time container.”
Not as punishment—just as hygiene. For example: 20 minutes at night, or during commute time, or only on certain days. Ending while you still feel good is the secret. Don’t chat until you feel hollow.
Keep one human anchor active.
A friend you text, a weekly family dinner, a class, a gym routine, a community event—something that keeps your real social muscles moving. In Israel, community can be a huge protective factor when it’s supportive. Use it.
Use consent and boundary language even with AI.
It sounds odd, but it trains your brain in healthy dynamics:
“Slow down. Keep it playful, not intense.”
“No jealousy talk. I don’t like that vibe.”
“Tonight I want comfort, not advice.”
If you can do that with an AI, you’ll be better at doing it with humans.
Watch the “replacement” impulse.
If you catch yourself thinking, “I don’t need anyone else,” pause and ask: is that empowerment—or is it avoidance? Sometimes it’s a protective story your brain tells when it’s tired of disappointment.
Check in with your body after.
Not your thoughts—your body. Calm? Lighter? More grounded? Good sign. Agitated? Empty? Restless? Time to adjust.
And if you’re noticing that AI use is feeding anxiety, sleep problems, isolation, or obsessive thinking, it may help to talk to a mental health professional—especially someone who understands attachment patterns. That’s not a dramatic step. It’s basic self-care.
People in Israel—Jewish Israelis included—can get attached to AI for the same reason people everywhere do: it offers consistent attention in an inconsistent world. Add the local realities of stress, pace, and social complexity, and it can feel even more comforting for some individuals. The healthiest path isn’t to judge yourself for it. It’s to use it intentionally, keep your human life active, and treat the AI as a supportive tool—not the center of your emotional universe.