Features
The World in 2025 May Become an Even Darker Place
By HENRY SREBRNIK On November 12, the former New York Times journalist Bari Weiss, did a brave thing. Speaking to the annual conference of the General Assembly of the Jewish Federations of North America, in Washington, DC, she didn’t provide uplifting words or an assurance that things will somehow get better.
She is the founder of the Free Press newspaper – “for free people,” as its masthead states – and has been courageously fighting against the antisemitic tide that has enveloped the Western world since October 7, 2023. I can do no better than to quote her opening statement:
“When did you know?
“Looking back, now that we are on the far side, I wonder: When did you realize that things had changed?
“When did you know that the things we had taken for granted were suddenly out of our reach? That the norms that felt as certain as gravity had disappeared? That the institutions that had launched our grandparents had turned hostile to our children?
“When did you notice that what had once been steady was now shaky ground? Did you look down to see if your own knees were trembling?
“When did you realize that we were not immune from history, but living inside of it?
“When did you see that our world was actually the world of yesterday — and a new one, one with far fewer certainties, one where everything seems up for grabs, was coming into being?”
How well we now realize that it applies even more so, in Canada, where a veritable chasm has opened up, as in a horror movie, and it is filled with antisemites as vicious as rarely before seen in this country.
Since October 7, 2023, all levels of government in Canada have failed, either by design or due to incompetence, to understand and act on the gravity of the moment.
Those on the front lines already feel it. Jewish students at the University of British Columbia this past summer hung posters throughout campus that read: “I am a Jew. I hide my identity because I feel threatened and unsafe,” and “Stop terrorizing Jews.” No police chief instructed them to hide; Jewish students could detect the tenor and a mounting risk of violence on campus.
And it keeps getting worse. Dawson College in Montreal shut down classes for almost 10,000 students on November 21 after students voted 447-247 in favour of a strike to demonstrate solidarity with Gaza. The closure of the public college was prompted by numerous emails and calls from members of the community expressing concerns about the safety of students and employees on the day of the boycott.
Demonstrators gathered outside Dawson’s campus and left after an hour, marching east to Concordia University, where they met up with more strikers. Concordia had a phalanx of security guards manning the doors, police officers inside the lobby and large panels of plywood on the inside of their windows. Dozens of other student associations voted to strike. At McGill, activists planted a tree in solidarity with Palestinians.
There were several protests a day later, including one at Université du Québec à Montréal. An effigy of Israeli Prime Minister Benjamin Netanyahu was set on fire and smoke bombs were lit as demonstrators chanted “Free Palestine” and “Israel is terrorist, Canada is complicit.” Rioters that evening clashed with police officers, smashed windows of businesses, and even set vehicles ablaze in the downtown area.
How has all this come about? We must face facts: Canada in recent decades adopted a policy of unfettered and incautious immigration, and with it have come some immigrants who are steeped in antisemitic values. We now realize that, in our big cities, they have changed the very nature of Canadian society. They have not adapted to liberal western values. Rather the reverse: they are bending this country towards theirs – to the detriment of Canada’s Jewish population. The examples are many, and they would have been beyond belief a mere decade ago.
A vigil that was scheduled to be held in Mississauga, Ont., November 26 in memory of “the great Martyr” Yahya Sinwar –the Hamas leader responsible for the Oct. 7 attack on Israel — did not, after numerous complains, occur on the originally scheduled date. A flyer for the event, which was shared on social media, used the slogan, “Lest we forget our heroes,” and red poppies on top of a black and white photo of the architect of October 7.
However, the city’s mayor, a onetime Liberal MP, had no problems with it, even comparing Sinwar to Nelson Mandela. “I just want to point out, and I’m not being facetious, Nelson Mandela was declared a terrorist by the United States of America until the year 2008,” Carolyn Parrish stated. “Your terrorist and somebody else’s terrorist may be two different things.” Not surprisingly, anti-Israel rallies are almost a weekly occurrence in her city.
An Ottawa school played an Arabic-language Palestinian protest song associated with fighting in Gaza as the soundtrack to its Remembrance Day presentation, causing outrage and distress for some students and parents. Principal Aaron Hobbs of Sir Robert Borden School defended the selection, saying it was chosen to bring diversity and inclusion to Remembrance Day.
Speaking of Remembrance Day, the New Democratic Party, which was once led by David Lewis, a Jew, and supported by many in the Jewish community, is now completely supportive of the Palestinian cause. Edmonton NDP MP Heather McPherson, one of the most vocally anti-Israel members of the House of Commons, had just delivered a statement accusing Israel of genocide, compared her wearing of a watermelon pin to the wearing of a Remembrance Day poppy. The watermelon slice has been adopted by the anti-Israel movement as representative of the Palestinian flag because it has the same colour scheme, of black, red and green. “I stand here proudly wearing a pin that shows that I stand in solidarity with the Palestinian people,” she stated.
The University of Victoria in British Columbia cancelled a scheduled November 24 on-campus talk by an extremist preacher who is on record calling for the annihilation of Jews. Invited by the Muslim Students Association, one of the central organizers of anti-Israel rallies outside the B.C. Parliament Buildings, the event was widely criticized on local forums, forcing the university to decline the booking request for the event.
Sheikh Younus Kathrada himself blamed the cancellation “on a Zionist run organization which is clearly pro-ethnic cleansing, pro-genocide, pro-apartheid and pro-murder.”
Meanwhile, Canada finally listed the pro-Palestinian group Samidoun, based in Vancouver, as a terrorist entity October 15, after endless hesitation. Known as the Palestinian Prisoner Solidarity Network, it has close links with and advances the interests of another group that Canada already lists as a terrorist entity, the Popular Front for the Liberation of Palestine.
Vancouver police launched a criminal investigation into a rally Samidoun organized on the one-year anniversary of the Hamas attack on Israel, which included a masked speaker who told the crowd that “we are Hezbollah and we are Hamas.” She also led cries of “death to Canada, death to the United States and death to Israel.” More recently, the home of Charlotte Kates, a director of Samidoun, was searched by the police.
Behind much of this we find a web of more than 100 anti-Israel organizations operating in Canada, according to a recent study by NGO Monitor, and nearly all of them overlap in activity and funding.
“The NGO Network Driving Antisemitism in Canada” was released on November 4. It highlights the structure and dynamics of the NGO network. The “dangerous spike” in Jew-hatred is concurrent with “an increase in activity by an interconnected and coordinated network of NGOs, whose campaigns of anti-Israel demonization, antisemitism and intimidation create a hostile environment throughout Canada,” the report declared. “A number of the leading groups are linked to Palestinian terror organizations and hide their sources of funding.”
Despite their small numbers, campus-operating organizations play a prominent role in the network, collaborating with many nonprofits, including those receiving funding from the Canadian government. These groups were “leading the campaigns, the attacks, the antisemitism on university campuses within Canada, and are closely interrelated,” according to Gerald Steinberg, president of NGO Monitor.
To top all this off, Prime Minister Justin Trudeau defended his assertion that he would support the arrest of Israeli Prime Minister Netanyahu and ex-Israeli defence minister Yaov Gallant on an International Criminal Court warrant issued on November 23 should they come to Canada. The court stated that there were “reasonable grounds” to believe that the two intentionally targeted civilians in Gaza during Israel’s ongoing retaliatory war against Hamas. This is the first time that a democratic country, with a robust and independent judiciary, has had arrest warrants issued for its leadership. It is international lawfare in its most extreme form, and a reward for terrorism.
I could go on ad infinitum with other examples, but the bottom line is this: Everything I just described would have seemed unimaginable. Had you predicted it, you would have been laughed at or seen as a doomsayer.
But, as Bari Weiss knows, and so should the rest of us, we are in the midst of a worldwide eruption of antisemitism not seen since the Holocaust. And there’s no sign it’s going to get better.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
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
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.