Features
New thriller by Israeli-Canadian Herschy Katz combines love of hockey with intrigue behind the Iron Curtain in 1972
By BERNIE BELLAN In 2019 I wrote a review of a book titled “The Clarinetist”. It had been sent to me by an expatriate Canadian who had moved to Israel in 1984 by the name of Herschel Katz.
As I noted in that review, the book was quite good for a first-time author. In it we were introduced to a young Montreal high school student by the name of Danny Kahn who ends up enmeshed in an intriguing situation having to do with the Montreal father of his girlfriend.
The father, it turns out, is tied in with some very shady characters and, one thing leading to another, Danny becomes involved in some hair-raising adventures that take him from Montreal to New York, and then Israel.
Katz had become a writer, he noted on the book jacket, because “Several years ago, the author worked as a part time book reviewer, then decided to try writing his own story.”
Now, two years later, Katz has come up with another mystery novel, again featuring Daniel Khan (who, I guess, has graduated from being called “Danny”). By this time Daniel has progressed to becoming a 22-year old medical student at McGill, also a writer for the McGill student newspaper. The book is titled “The Ninth Terrorist” and, after reading it, I sent Katz a note saying he had the makings of another Daniel Silva, who is one of the world’s most popular mystery writers and who has also created a recurrent hero by the name of Gabriel Allon.
As good as “The Clarinetist” was for a first-time effort, “The Ninth Terrorist” shows terrific improvement on Katz’s part in terms of plot structuring and dialogue. The book actually blends three different plots into one overarching story, which has to do with nefarious activities involving East Bloc bad guys in the 1970s – when the Soviet Union was still very much a Communist dictatorship and closely aligned with Palestinian terrorist organizations .
The story begins with the legendary “Summit Series” between Canada and the USSR in 1972, in which a team composed of Canada’s best professional hockey players from the NHL faced off against the powerful Soviet team in an eight-game series.
I had forgotten though, that at the same time as that series was being played, the Munich Olympics were also being staged and, anyone who was around then will no doubt recall how horrified we all were at the tragic murder of 11 Israeli athletes by members of the terrorist group known as “Black September”.
Into that backdrop of high drama Katz inserts Daniel Khan, who continues to display the ability as a clever agent that he first demonstrated in “The Clarinetist”. This time, however, Daniel is enmeshed in a series of events in which he has to play multiple roles, all the time fully aware that one slip-up could lead to his arrest and imprisonment in the Soviet Union.
Katz is clearly a great hockey fan and his depictions of the action during games are quite vivid. You don’t have to be a sports fan at all in order to enjoy the book though, as hockey merely serves as the excuse for Daniel to be able to go to the Soviet Union as a reporter. Still, setting so much of the action in venues that would resonate with Canadian sports fans makes “The Ninth Terrorist” all the more appealing.
I would note, too, that in my review of “The Clarinetist” I was somewhat critical of the dialogue in that book, writing that Katz could have used help in creating some more authentic sounding conversations between characters. This time around, the dialogue is much improved and sparkles with often very clever exchanges.
Turning Khan into a reporter is an especially credible device, as reporters have often served as agents for various intelligence services. The fact that Khan is a Canadian Jewish reporter who can easily substantiate his wanting to go to the Soviet Union (and who also speaks German, it turns out) certainly adds plausibility to his becoming an agent for not just one intelligence agency, but several, all of which are aware just how useful he can be to them.
One aspect of “The Ninth Terrorist”, however, that seems drawn straight out of the 1960s “Mission Impossible” television series (and later, the movies as well), is the use of facial disguises. Having a number of different characters put on masks that are so lifelike they can get you through any number of checkpoints is something that still remains a largely fictitious plot device – even at a time when 3D print technology has certainly made it more feasible.
Still, the ruse that Daniel Khan must employ in going back to the Soviet Union a second time – four months after the first Canada-Soviet series, certainly adds to the complexity – and intrigue of what is already a terrific spy novel. In fact, not only must he adopt a disguise at various times, he has to help others disguise themselves. At times it all becomes a little dizzying trying to remember just who it is that not only Daniel is pretending to be, but others as well.
Into this already fairly complicated plot Katz inserts a quite clever subplot having to do with someone who purportedly assisted the members of Black September when they went about kidnapping the 11 Israeli athletes in 1972. The individual, who is the “ninth terrorist” referred to in the title, turns out to be an extremely dangerous agent and Katz certainly makes this character come alive.
With action aplenty and very creative plotting, “The Ninth Terrorist” is an excellent thriller. When one considers that both “The Clarinetist” and “The Ninth Terrorist” have been self-published by Herschy Katz, one wonders how long it will be before he’s approached by a major publisher with a juicy offer to continue producing more in what could become a Daniel Khan series.
I asked Herschy how one could buy “The Ninth Terrorist”. (He had sent it to me as a pdf.) He replied that “My book is available directly from Pomeranz Booksellers in Jerusalem. www.Pomeranzbooks.com. My previous book, “The Clarinetist”, is also available through them.”
Both “The Clarinetist” and “The Ninth Terrorist” are now available on Amazon – Kindle for $9.99 CDN.
Then Herschy sent me another quite interesting tidbit of information after I told him that I was going to print an accompanying article, also about someone who entered into some subterfuge in the Soviet Union (in his case, smuggling tallisim and sidurim), during a hockey tournament. (See my story about Sherry Bassin on the opposite page.)
After I wrote Herschy about Sherry Bassin’s escapade, he sent me this note:
Dear Bernie,
A personal note about me you may want to add to your book review. My late father, Boris Katz, z”l, escaped Stalin in 1924 and came to Montreal as a young man. He and his nephew founded a business making men’s clothes, which became quite successful. During the 1950s, 60s and 70s, he would send packages of clothes to his family back in the USSR. Knowing how the Russian customs inspectors would steal the contents, he would pack extra jeans and put some American dollars inside the box, which, of course, were stolen. However, inside the cuffs and collars of the clothes that weren’t stolen, he sewed large amounts of cash, which his family ended up getting.
This tidbit I incorporated into my story, “The Ninth Terrorist”.
Herschy
I enjoy helping to publicize Jewish writers (in particular, writers from Israel) whose works might not otherwise receive much publicity because they’re self-published. In Herschy Katz’s case, providing a boost to a former Canadian who made aliyah 37 years ago, but who’s also remained a huge hockey fan, should be ample reason for some readers to want to proceed to buy “The Ninth Terrorist”. Herschy even sets some of the action in Winnipeg – in case you needed any more cajoling!
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.
Features
Three generations of Wernicks all chose to become rabbis
By GERRY POSNER Recently I was at a Shabbat service at Beth Tzedec Synagogue in Toronto and the day unfolded in some unexpected ways for me.
It began when I was asked to be a Gabbai for the service, that is to stand up at the table where the Torah is placed and to check the Torah reading to make sure there are no errors. I have done this before and it has always gone smoothly. I attribute that fact in large part to the Torah reading ability of the reader at Beth Synagogue. He is fast, fluent and flawless. Well, on this particular day after he had completed the first two portions, he began the shlishi or third aliyah. I could not find his reading anywhere. It was as if he had started somewhere fresh, but not where he was supposed to be. I looked at the other Gabbai and he did not seem to recognize what had happened either. So, I let it go. I had no idea where the Torah reader was. He then did another and still I was lost. He came to what was the 6th aliyah when a clergy member walked over to him and indicated to him that he had read the fourth and fifth aliyah, but that he had missed the third one. The Torah reader then said to me “this is what you are here for.” Now, it might have been one thing if I had missed it entirely. Alas, I saw the error, but let it go as I deferred to the Torah reader since he never makes a mistake. He ended up going back to do the third aliyah before continuing on. This was a very unusual event in the synagogue. I felt responsible in large part for this gaffe. A lesson learned.
The feeling of embarrassment was compounded by the fact that on this particular day the service was highlighted, at least for me, because of the rabbi delivering the sermon. This rabbi, Eugene Wernick, was none other than the father of my present rabbi, Steven Wernick of Beth Tzedec Synagogue. He was also the same rabbi who was the rabbi at Shaarey Zedek between 1979-1986 and who had officiated at my father’s funeral in 1981, also a few years later at my oldest son’s Bar Mitzvah in Winnipeg in 1984. As I listened to him speak, I was taken back to the 1980s, when Rabbi Gene was in the pulpit at Shaarey Zedek. Of course, he is older now than in his Shaarey Zedek days, but the power of his voice was unchanged. If anything, it’s even stronger. As in the past, his message was relevant to all of us and resonated well. Listening to him was a treat for me. Still, my regret in not calling out the mistake from the Torah reading was compounded by the fact that I messed up in front of my former rabbi, Eugene Wernick – never mind my present rabbi, Steven Werinck.
On this Shabbat morning, aside from all the other people present, there were not only the two Rabbis Wernick, but one Michelle Wernick was also there. Michelle, daughter of Rabbi Steven Wernick, is a first year student at the Jewish Theological Seminary. She is following in the family business – much like with the Rose rabbinical family in Winnipeg.
As it turned out, there was a Bat Mitzvah that day. And the Bat Mitzvah family had a very real Winnipeg connection as in the former Leah Potash, mother of the Bat Mitzvah girl, Emmie Bank and the daughter of Reuben and Gail Potash (Thau). It occurred to me that there might be a few Winnipeg people in the crowd. As I scanned the first few rows, I was not disappointed. Sitting there was none other than Chana Thau and her husband Michael Eleff. I managed to have a chat with Chana (even during the Musaf service). In the row right behind Chana and Michael was a face I had not seen in close to sixty years. I refer to Allan Berkal, the eldest son of the former rabbi and chazan at Shaarey Zedek, Louis Berkal. I still remember the first time I met Allan at Hebrew School in 1954 when his family moved to Winnipeg from Grand Forks, North Dakota. That was many maftirs ago. So this was another highlight moment for me.
Of course, there are other Winnipeggers who attend Beth Tzedec most Shabbats. I speak of Morley Goldberg and his wife, the former Marcia Billinkoff Schnoor. As well, Bernie Rubenstein and his wife, the former Sheila Levene were also present for this particular Shabbat. In all, this Shabbat had a particularly Winnipeg flavour to it. Truth be told, you do not have to go far in Toronto at any synagogue and the Winnipeg connections emerge.