Features
Tafsik: Canadian organization created in wake of October 7 has played leading role in combating anti-Israel hatred
By BERNIE BELLAN It was prior to an event featuring Col. John Spencer speaking here on September 11 that we first became of something called “Tafsik.” We had received an email from whatever Tafsik was, inviting us to attend the Spencer event, but there was absolutely no information contained within that email explaining what Tafsik was.
Then, at the actual event, there was the logo for Tafsik emblazoned on a screen overlooking the stage at the Berney Theatre where Spencer spoke. Granted, there were logos for other organizations as well, but the Tafsik logo was larger than any of the others.
We were intrigued by the notion that an organization about which we knew nothing had been involved in bringing a notable expert on urban warfare to our city – and who has established a fierce reputation as a defender of the Israel Defence Forces, so we contacted Adam Levy, Publlc Relations and Communications Director for the Jewish Federation, to ask him whether he knew anything about Tafsik?
Adam said he didn’t and referred us to the organization’s website.
When we sent an email to Tafsik directly, asking who was behind them and what they were all about, we received a rather generic reply containing information that was already available on its website, but which left us even more intrigued as to who was behind it:
“Tafsik organization emerged resolutely from the tragedy of October 7th, dedicated to combating Jew Hatred in Canada and beyond. By forging alliances with diverse communities—including Iranian, Indian, Christian, Yazidi, Venezuelan, and many other groups—Tafsik is uniting voices against Jew hatred on a global scale. The organization hosts significant events featuring prominent figures such as Douglas Murray, Gad Saad, Hillel Fuld, and Colonel John Spencer, to illuminate the challenges faced by Israel and the Jewish community worldwide. Additionally, Tafsik is leveraging cutting-edge AI technology to combat Jew Hate more effectively. As one of the fastest-growing grassroots organizations in Canada, Tafsik is committed to fostering understanding and solidarity in the fight against hatred.”
Then, on September 30, we received yet another email from Tafsik, this time advertising the upcoming appearance in Winnipeg (on October 22) of well-known Columbia professor Shai Davidai.
If you don’t know who Shai Davidai is, he came to prominence soon after October 7 last year when Columbia University in New York City became a hotbed of antisemitism, where Jewish students and professors alike were being intimidated into silence – and fear for their physical safety, by fiercely antisemitic mobs that were being allowed to run rampant on that university’s campus.
A Youtube video appeared of Davidai speaking to Jewish students at Columbia, in which he spoke quite emotionally about how “unsafe” he felt at Columbia – and it quickly went viral. (You can watch that video at https://www.youtube.com/watch?v=VPVe2CsBqmM or simply by entering “Shai Davidai” in the Youtube search bar.)
So – two well-known speakers – John Spencer and Shai Davidai, both sponsored by an organization called Tafsik – about which we still knew very little. We were determined to find out who was behind Tafsik. We sent yet another email to the organization, but this time we were rewarded with a very expansive reply – this time from the organization’s founder directly, someone by the name of Amir Epstein.
Here is what Epstein wrote to us, in response to our suggestion that the original email we had received from Tafsik explaining what the organization wall all about was rather generic in its content:
“I apologize for the ‘generic’ explanation as to what Tafsik Organization is all about and our accomplishments. I hope my overview below satisfies any curiosity and questions you may have. I’m always happy to answer any specific questions I didn’t touch on.
“I cofounded Tafsik Organization after October 7th in response to the complicity I witnessed in the communities I have dedicated my life to defending. Suddenly, our community found itself isolated. I recognized that the rise of antisemitism in Canada had eroded our institutions, such as our universities, school boards, unions, media, and politics, all leading to a troubling apathy toward the horrific attacks on our people in Israel.
“As a law graduate who briefly worked in criminal law and previously owned a successful tech company in the food and beverage industry, I felt compelled to take action. I realized our community faced a serious existential threat. I approached my tech colleague, Bryan Lipovetsky, who had built my companies framework and website, and together we launched Tafsik Organization. Initially, we acted quickly, driven by a desperate need to help, although we were still defining our purpose and how best to combat the overwhelming hate directed at Canadian Jews.
“Our focus became twofold: building alliances and leveraging technology to combat antisemitism. In February, we launched TECAH (The Emergency Coalition Against Hate) alongside the remarkable Douglas Murray in Toronto, quickly becoming Canada’s fastest-growing grassroots ally-building organization. We have formed strong connections with the Indian and Iranian communities, commemorating significant events such as the anniversary of the Air India bombing, the murder of Mahsa Amini, and the genocide in Bangladesh. We have also engaged with various communities, including Venezuelan, Afghan, Arab, Chinese, and Black communities, and are working closely with Sheikh Mirza Ismail on reunifying Yazidi families still in refugee camps in northern Iraq with their relatives in Canada.
“Additionally, we have built meaningful relationships with leaders in politics, including some of the top politicians in our country. We understand the critical role their government positions play in protecting our community.
“We have hosted numerous sold-out events featuring prominent speakers like Douglas Murray, Gad Saad, Hillel Fuld, and Colonel John Spencer, with an upcoming event featuring Shai Davidai. These events aim to present the truth to diverse communities within our city.
“On the technology front, we are actively seeking funding to develop AI software capable of identifying individuals and accounts online that glorify terrorism. This technology will assess account histories, such as comments, likes, and posts, to evaluate potential radicalization and threats. Our goal is not commercialization but to provide law enforcement with tools to prevent real danger and violence against our community and others.
“In response to the overwhelming amount of antisemitic graffiti in Toronto, we are developing a new app called ‘Graffiti Watch’ that will map instances of hate speech in public spaces, empowering our community to take action against it. Graffiti Watch will be free to download.
“While our primary focus is on ally building and technology initiatives, we occasionally respond to urgent needs outside these pillars. For instance, this past June, we received a request via WhatsApp to help children from Kibbutz Kfar Szold, who were under missile attack from Hezbollah. When a major organization in Toronto declined to support this initiative, we launched a GoFundMe campaign and successfully raised more than we needed. As a result, we flew 15 children to Canada, where they attended Camp Northland and enjoyed a week of fun activities, including visits to Canada’s Wonderland, Niagara Falls, Ripley’s Aquarium, and a shopping spree. We also organizers a big dance party for the children, fostering new friendships with children from our community. Again, all free of charge. We are not a business. We are a non profit, and soon to be charity. Everything we have done has been self funded by me and a little money from donations, with exception to the Israeli kids who we brought with donations.
“This past year has been incredibly successful, exceeding our expectations. We now have just under 10,000 subscribers on our mailing list and a growing social media presence, including followers like Douglas Murray, Aviva Klompas, The Imam of Peace, Eylon Levy, and Colonel John Spencer to name just a few. These leaders recognize us as a driving force in Canada, dedicated to protecting our community and helping those in need.
“I hope this clarifies who we are as an organization and what we aspire to do.”
We thanked Amir Epstein for his quite expansive explanation, not only about how Tafsik came about, but who he is. We asked whether he’d be willing to send us a photo of himself and he readily agreed.
By the way, we’re not sure if there are still tickets available for Shai Davidai’s appearance here on October 22, but if you’re interested in attending you could try this link: www.tafsik.com/shai-winnipeg
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.