Features
Jack London’s memoir an entertaining, as well as an educational read
Reviewed by BERNIE BELLAN
When Jack London set out to write his memoir, he told a Zoom audience Wednesday, October 15, he went through 27 different drafts before arriving at the final version.
The result is an absorbing story, titled “Serendipity: My Path Through Life and Law”.
Why “Serendipity” you might ask? Because, as London explains at the very beginning of the book, he attributes a very major part of his considerable success in life to nothing more than sheer luck. Of course, one can easily dismiss that as deliberate self-effacement, but when you do read of some of the amazing twists and turns that his endlessly fascinating life has taken, it’s not hard to agree with his assessment that good luck was very much something that accompanied London at some very key points.
In the final chapter of the book London summarizes the reasons that he considers himself so darn lucky:
“I am seventy-seven but I still feel eighteen. I mean that! My mind has never got past that age. I feel like a kid with a sense of spunk and optimism about the future and the new opportunities it will bring. I know intellectually that’s ridiculous, but that knowledge for the most part doesn’t affect my life. I’m lucky that way and as I have said, luck is the key variable to survival and accomplishment in life.”
The book is partly a personal story of London’s life, including his formative years – of which working at his mother’s arcade at Winnipeg Beach played a pivotal role, and partly a discussion of the law.
It’s written in chronological form; London’s early years are described in a wry and open manner. He admits that a good part of his youth was what could be described as misspent – something, by the way, that he says he doesn’t for one moment regret. Again, London admits throughout the book that he very often managed to find success by being in the right place at the right time.
Whether it was as a student or later as a lawyer, including stints as a professor of law and dean of the University of Manitoba Faculty of Law though, London was constantly interested in exploring new fields. Again, lucky for him, his wife Belva was always willing to encourage him as he set out on one new course change after another, whether it was his going to Harvard for a year, working for the Federal Government as a tax lawyer in Ottawa, or taking a sabbatical year in France.
Readers of this paper will probably find most interesting London’s referencing other well-known lawyers from this community, especially Izzy Asper, Hymie Weinstein, and Harvey Pollock. While he worked with both Asper and Pollock professionally, his lifelong friendship with Weinstein, however, almost ended tragically when they were both passengers in a car when they were 18, along with a third fellow, and their car was involved in a head-on collision on the road to Minneapolis.
Amazingly, as London describes it, he was propelled 200 feet out of the car, but got up with only a scratch on his head. When you read that story and another similar story of yet one more almost fatal accident, you do begin to understand how fate always seemed to be on London’s side.
Not to give away all the juicy parts – but one more enthralling adventure took place in 1992 when Jack and Belva went to Rwanda to observe mountain gorillas in their natural habitat. They happened to be there though just as the horrific slaughter of Tutsis by the majority Hutu tribe began to transpire. Reading London’s account of what he and Belva went through for 36 hours, trapped in a bathroom as shells, bullets, also a Kaytusha rocket whizzed all around them is as terrifying an account of a near-death experience as you’re likely to find anywhere.
Anyone who has heard Jack London speak would know that he’s a master of the English language, able to tailor his remarks so that they’re understandable to just about anyone. Yet, when he refers to his voluminous output as a lawyer, including his many appearances before the Supreme Court of Canada, it’s easy to see that he is as skilled at legal argument as the very best lawyers.
And, while he does introduce many concepts in law through the course of the book, London always explains things in a clear and concise fashion. He has also advocated a consistent liberal philosophy throughout the course of his career, in particular when it comes to advancing the case for the right to die and a woman’s right to exercise control over her own body.
London’s Jewish identity is something that he has always proudly worn. Twice, in fact, he has been called upon to mediate two particularly thorny issues within Winnipeg’s Jewish community. The first was when the Talmud Torah and I. L. Peretz Folk School were both in financial difficulty and a merger was necessary in order to insure the future of at least one Jewish day school in the city.
Later, London’s skill as a mediator was brought into play when three synagogues: the Beth Israel, Bnay Abraham, and Rosh Pina, were brought together in a merger that bruised many egos. Ultimately though, London notes that the most difficult challenge faced by the newly formed congregation was how to assign seats for the high holidays!
In the latter part of his career London began to forge a new path entirely as he developed an expertise in Indigenous legal issues. His writing about the 30 years that he spent serving as counsel to various Native groups provides as clear an explanation as one can read why Native rights deserve to be upheld. At the same time London developed a close relationship with Phil Fontaine, former Chief of the Assembly of First Nations, about whom he writes with the utmost respect and affection.
London played an important role during the Meech Lake discussions, helping to fashion the essential arguments why that particular attempt to amend the Canadian constitution was so deeply flawed (for not recognizing the First Nations as having equal status to the English and French nations).
Ultimately though, London describes an encounter in Vancouver when he was barred from entering a meeting by four Native chiefs in a clear demonstration of anti-Semitism. The bitter effect of that demonstration of bigotry affected London deeply to the point that he no longer engages in working on Indigenous issues
(Ed. note: Following publication of this review in the Oct. 28 issue of the JP&N, Jack London sent me a note in which he wanted to correct what I had written. Here’s what Jack wrote:
‘Your suggestion that I no longer engage in working on Indigenous issues is misleading, I have not been active recently in resolving ‘political Issues’ for the major First Nations lobby groups, concentrating instead on commercial, charitable and litigious cases for First Nation individuals and Bands. I am still of the view that Reconciliation is the pressing social issue of our time.”)
Jack London has traveled down so many paths during his life, it’s hard to imagine that he’s still only 77 years old which, these days, would make him well qualified to run for President of the United States – if he were American. The fact that, as he remarks often during his memoir, he’s always come back to Winnipeg, is a testament to his love for this city and, if I can be so bold, a reflection also on the hold that our Jewish community has on so many individuals who could have made a far bigger name for themselves had they left Winnipeg.
Even if you’re not familiar with Jack London (and it’s hard to imagine too many of our readers being in that position), reading this book will take you back in time to the 1950s and through the ensuing decades. Lucky for us, Jack London hasn’t written his final chapter – and, unlike other notable lawyers who never bothered to write their memoirs (most notably, the late Harry Walsh, who always put off the idea of doing that), London has given us a book that will both charm and educate.
Serendipity: My Path Through Life and Law
By Jack London
Published by Heartland, Winnipeg, 2020
Available at McNally Robinson Booksellers or directly through the publisher
Email:hrtland@mts.net Tel: 204-284-089
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.