The Religious Formula for Ethnic Cleansing Jews

WAFA, the Palestinian Authority’s official media, has spent years describing Jews who enter the Temple Mount as “storming Al-Aqsa.” I have written about that linguistic sleight of hand before.

Now WAFA is promoting something more dangerous: that Jews have no right to enter Judaism’s holiest site without Muslim permission, and that Jewish worship there is an assault on Islamic sanctity.

In April 2026, WAFA reported a Palestinian statement declaring the site one that belongs exclusively to Muslims, to which no one else has any right of entry without their consent.

On August 13, WAFA carried an Arab League statement condemning Jews entering the site and performing religious rituals as a blatant violation of the sanctity of the mosque.”

WAFA promoted several lies:

  • Muslims do not control entry. Israel controls security and access to the Temple Mount. The Jordanian-backed Waqf administers Muslim religious affairs there. Presenting Muslim consent as a prerequisite for Jewish entry is totally false.
  • The compound does not “belong exclusively to Muslims.” That is a religious and political claim masquerading as settled fact about the Temple Mount—the holiest site in Judaism.
  • Jewish presence does not inherently violate Islamic sanctity. Islam does not have a general rule that a Jew entering Muslim sacred space desecrates it. Restrictions on Jewish prayer under the status quo are one issue; declaring Jewish worship itself an assault on Islam is another.

Then comes another sleight of hand.

Having defined Jewish presence as an offense against Islam, these organizations pivot to demanding action by the international community on behalf of Palestinians.

But those categories – Muslims and Palestinian Arabs – are not interchangeable.

Some 1.85 million Muslims live in Israel, nearly one-fifth of the country’s population. And the Muslim religious administration of the Temple Mount is handled by the Jordanian-backed Waqf. Palestinian Arabs do not exercise control over entry to the site, nor do they represent all Muslims in the region.

So why transform an asserted Muslim religious grievance into a Palestinian national claim demanding international intervention?

Because the lies are the tell.

The argument is no longer about protecting Muslim worship. It takes an assertion of Muslim religious exclusivity, converts it into a Palestinian territorial right, and then asks the world to enforce that right against Israel and Jews.

The implications become darker when the same logic is applied beyond the Temple Mount. Hamas’s 1988 charter declared all of Palestine an Islamic waqf. Combine that doctrine with the claim being promoted around Al-Aqsa—that Jewish physical presence and worship offend Islamic sanctity—and expelling Jews can be transformed into protecting Muslim holy land.

“the land of Palestine is an Islamic Waqf consecrated for future Moslem generations until Judgement Day. It, or any part of it, should not be squandered: it, or any part of it, should not be given up.” – Hamas Foundational Charter, Article 11

That is why the Arab League and WAFA’s language matters. By repeatedly publishing these false assertions, it helps turn a Palestinian territorial claim into a purported Islamic prohibition against Jewish presence.

And it begins at the most perverse possible location: Judaism’s holiest site.

The progression is stark:

  • Declare the Jewish holy site exclusively Muslim.
  • Deny Jews the right to enter without Muslim permission.
  • Call Jewish presence and worship a desecration of Islam.
  • Turn that religious claim into a Palestinian territorial right.
  • Ask the world to enforce it.

The Arab League and Palestinian Authority are building a religious and political case for removing Jews from their own holy land.

Still Waiting for What Kind of Peace?

The New York Times published a photo essay under the headline “Still Waiting for Peace in Gaza.” Its Palestinian Arab photojournalist documents the world around him: shattered buildings, displaced families, rubble and danger. The photographs powerfully show what war looks like from inside Gaza.

But what does peace look like?

For Israelis living a few miles away, peace means sleeping without rockets overhead. It means children not watching their parents gunned down before them. It means young adults attending a music festival without being hunted, families living on kibbutzim without gunmen entering their homes, and civilians never again being murdered or dragged across the border as hostages.

Those images are outside the Times’ frame. And their absence raises the central question: Are Gazans waiting for peace with Israel, or peace from Israel?

Palestinian Arab polling makes the distinction important. After October 7, the Palestinian Center for Policy and Survey Research repeatedly asked whether Hamas had been correct to launch its attack. In March 2024, 71 percent of Gazans said yes. Three months later, after enormous destruction inside Gaza, 57 percent still considered the decision correct. Support showed a desire to live with violence inside Gaza if it led to the destruction of Israel.

The pattern predates October 7. Palestinian polling over decades has repeatedly recorded substantial support for attacks against Israelis, including civilians. The question of peace therefore cannot be answered simply by photographing people who desperately want the war around them to end.

Peace is reciprocal. It requires imagining security for the people across the border as well as for oneself.

A revealing photo essay would turn its lens outward. Ask Gazans whether Jewish families should live safely in Sderot and Kfar Aza. Whether Israelis should be able to dance near Gaza without fear of armed Palestinian Arabs crossing the border. Whether rockets should stop permanently. Whether Hamas should disarm. Whether the future they envision includes Jews living securely beside them.

Those answers would tell us whether Gazans are waiting for an end to war or waiting for peace.

And this is where the New York Times itself enters the frame. This is the newspaper’s own photojournalist, presented under the Times’ own headline and editorial framing. By calling the desire for calm inside Gaza “waiting for peace,” the newspaper takes one side’s desire for relief from war and gives it the language of reconciliation between two parties. It portrays the Palestinian Arabs as desirous of coexistence when it is plainly not so.

That framing is particularly consequential when the war began with Hamas crossing into Israel on October 7 to murder and abduct civilians. When thousands of Arab civilians invaded Israel to rape women and abduct children and spit on their corpses as they arrived in Gaza. Removing Israel from a story about “peace” reduces peace to what happens to Gaza after the attack, rather than what Gazans want to happen to Israelis in the future.

The Times reinforces a distorted understanding of the conflict: Palestinian peace becomes the absence of Israeli violence against Palestinians, while the Palestinian attitude toward violence against Israelis disappears beyond the edge of the photograph.

A camera pointed only into Gaza can show us what Gazans want to stop seeing. Peace begins with asking what they want Israelis to stop seeing too.

Jihadi Protection Bills

Congress did not arrive at legislation protecting Hamas overnight. It arrived there one bill at a time.

For decades, debates over Israel revolved around diplomacy. Republicans and Democrats argued over settlements, negotiations, Jerusalem, and the contours of a future Palestinian state. Even lawmakers sharply critical of Israel generally framed their proposals around advancing a negotiated two-state solution. The disagreement was over how peace should be achieved, not whether Israel had the right to defend itself against terrorist organizations.

In 2020, as the Trump Administration unveiled its peace plan and Israel considered extending sovereignty to portions of the West Bank, progressive lawmakers introduced legislation preventing American assistance from supporting annexation. Whether one believed annexation was prudent or unwise, the objective remained fundamentally political. These bills sought to influence the outcome of negotiations and preserve the possibility of a future Palestinian state. The debate was about borders, diplomacy, and competing visions for peace.

That bill did not stand in isolation.

In 2019, Representative Betty McCollum (D-MN) also introduced legislation prohibiting U.S. assistance from supporting the military detention of Palestinian minors. On its face, the proposal carried moral appeal. No civilized society wants children caught in war, and few slogans resonate more powerfully than protecting minors.

Yet the legislation missed the point. Israel’s military justice system does not prosecute minors because they are children. It prosecutes minors accused of security offenses, including violent rioting, firebomb attacks, shootings, stabbings, and participation in terrorist organizations. Hamas, Palestinian Islamic Jihad, and the Popular Front for the Liberation of Palestine have all recruited teenagers into violent activity for decades.

Arab minors caught on camera right before they stab Israelis

The debate was no longer centered on where Israel’s borders should ultimately lie. It was becoming a debate over whether Congress should restrict Israel’s ability to prosecute those participating in terrorism.

That evolution became unmistakable after October 7.

The largest massacre of Jews since the Holocaust might reasonably have been expected to produce overwhelming congressional support for dismantling Hamas. Instead, it accelerated an entirely different legislative movement.

Arabs in Gaza take the body of Israeli woman they had just killed into Gaza where the crowds pelted her body and spat on her

One proposal after another sought to block the military tools Israel argued were necessary to fight the war. Senator Bernie Sanders (D-VT) repeatedly forced votes to halt major arms sales. Representative Rashida Tlaib (D-MI), Representative Pramila Jayapal (D-WA), Representative Delia Ramirez (D-IL), and others introduced the Block the Bombs Act. Senator Chris Van Hollen (D-MD) sought to impose additional legal restrictions before military assistance could proceed.

US Senator Chris Van Hollen attends a Senate subcommittee on the Justice Departments proposed 2027 budget, on Capitol Hill in Washington, May 19, 2026.

Supporters presented these bills as humanitarian safeguards designed to protect civilians and uphold international law. Their practical effect, however, would have been to deny or delay weapons while Israel was engaged in combat against a U.S.-designated terrorist organization that had murdered, raped, tortured, kidnapped, and burned civilians alive.

Congress was no longer principally debating the contours of a future peace agreement. It was debating how much of Israel’s wartime capability should be withheld while the war itself was still being fought.

And it continued.

In July 2026, Representative Thomas Massie (R-KY) introduced an amendment eliminating the entire $3.3 billion annual Foreign Military Financing package for Israel. Previous proposals had sought to condition aid or block particular weapons systems. Massie’s proposal went much further. It would have ended America’s regular military assistance altogether.

The amendment failed by a wide margin. But 104 members of Congress voted for it, including 103 Democrats alongside the bill’s Republican author.

That vote tells a larger story than the amendment itself.

Over the course of a few years, the legislative progression moved from opposing territorial annexation, to restricting Israeli counterterrorism practices, to limiting the weapons available to fight Hamas, and finally to questioning whether the United States should continue military assistance at all. Each bill built upon the political space created by the one before it. What once occupied the outer edge of congressional debate gradually became part of mainstream legislative discussion.

The coalition itself is unusual. Rashida Tlaib approaches the issue through Palestinian nationalism. Bernie Sanders emphasizes humanitarian law and civilian casualties. Chris Van Hollen argues for greater legal oversight of military assistance. Thomas Massie opposes foreign aid as a matter of constitutional principle. They arrive from very different ideological traditions, yet increasingly find themselves casting the same vote.

For generations, support for Israel was one of Washington’s few enduring bipartisan constants. That consensus has not disappeared; overwhelming majorities in Congress still support the alliance. But the terms of the debate have unmistakably changed.

Six years ago, Congress debated how American policy might influence a two-state solution. Today, members openly introduce legislation that would limit—or eliminate altogether—the military support Israel says it needs to defeat jihadist organizations committed not to coexistence, but to its destruction.

That is the real story of the Jihadi Protection Bills. Not that any single measure became law. But that, one bill at a time, the center of the American political conversation migrated from shaping the peace process to constraining Israel’s ability to wage war against jihadist movements to its basic ability to protect itself in a deeply hostile region.

Related

Nobody Protests the Military Bases in Germany (May 2026)

Names and Narrative: “Isolation”

Words matter. They do more than describe reality. They shape it.

This week, the Palestinian Authority’s WAFA news agency reported that Israel had advanced a housing plan that would “further isolate Jerusalem from Bethlehem.”

The proposal involves building homes, roads, and infrastructure between Jerusalem and Bethlehem. In almost any other place on earth, connecting two urban areas with transportation and housing would be described as integration, development, or greater connectivity.

But not for West Bank Arabs. They object to more Jews living in the corridor connecting them.

In this narrative, Jewish presence itself is an obstacle, an impediment. Jewish life is redefined as separation.

The inversion is striking.

The 1947 UN Partition Plan once envisioned Jerusalem and Bethlehem as a single Corpus Separatum—an internationally administered area shared by Jews, Christians, and Muslims. Whatever one thinks of that proposal, its premise was coexistence, not exclusion. Yet today, not only have the local Arabs refused coexistence, but so has the United Nations.

Contours from the 1947 Partition Plan which included Greater Bethlehem and Greater Jerusalem under a “Corpus Separatum”

Instead of asking how Jews and Arabs can both live, work, worship, and travel throughout the Jerusalem-Bethlehem region, many arguments begin with the assumption that Jewish communities are inherently illegitimate. Under that framework, the more Jews who live or travel there, the more “isolated” the majority-Arab areas are said to become.

“settlement expansion around the city is deepening its isolation” – United Nations January 20, 2026

That is a remarkable redefinition of language.

Connection becomes isolation. Coexistence becomes fragmentation.

When the Partition Plan was being conceived on February 18, 1947, Secretary of State for Foreign Affairs, Ernest Bevin (1881-1951) said “for the Arabs, the essential point of principle is to resist to the last the establishment of Jewish sovereignty in any part of Palestine.” Today, we are not only witnessing the continued entrenchment of that tenet, but the profound hostility to the basic presence of Jews.

Don’t let the word isolation fool you. It is not describing geography. It is describing Jews as obstacles, not neighbors.

Related:

Names and Narrative: “Right to Exist” (July 2026)

Genocide Math

We know that every death is a tragedy. We all wish there wasn’t war. Yet wars happen.

There have been several attempts to portray the current Gazans war against Israel in various lights. Some people have used the civilian-to-death ratio in this war of roughly 2-to-1 as historically low compared to any urban combat in modern times, especially one in which the army hides underneath the homes and hospitals of the civilian population.

Here, we lay out the civilian death figures relative to other modern wars which had many civilian deaths.

Assuming:

  • 73,356 reported total deaths in Gaza from October 7, 2023 to August 2, 2026
  • 25,000 of those were Hamas or other militants (a rough figure supplied by the Israeli army in January 2026)
  • Civilian deaths = 48,356
  • Prewar population = 2.2 million
  • Duration = 34 months

The calculation is:

  • Overall civilian mortality: 48,356 ÷ 2,200,000 = 2.19% of Gaza’s population.
  • Average civilian mortality per month: 2.19% ÷ 34 = 0.055% per month.

That yields the following comparison:

CaseEstimated monthly percentage killedMultiple of Gaza civilian rate (0.055%/month)
Gaza [2023-present]0.055%
Guatemala (Ixil) [1981-3]0.10%1.8×
Darfur [2003-5]0.11%–0.17%2.0-3.1x
Roma genocide [1939-45]0.20%–0.69%3.6–12.5×
Anfal (Kurds) [1987-8]0.22%–0.44%4–8×
Ustaše genocide [1941-5]0.36%6.5×
Cambodia [1975-9]0.44%–0.59%8–10.7×
Rohingya [2017-8]at least 0.67%12.1×
Holodomor [1932-3]0.73%–1.04%13.2–18.9×
Holocaust [1941-5]1.32%24×
Yazidi genocide [2014-7]0.65%–2.5%11.8–45.4×
Rwanda [1994]13.8%–22%250.9–400×
Srebrenica (monthly equivalent) [1995]~80%~1,454×
Monthly toll of civilian deaths in wars over last 100 years, as a percentage of the total population, in comparison to current Gazan war against Israel
Yazidis are a non-Muslim ethnic group in and around Iraq targeted for persecution and annihilation by ISIS. They continue to suffer persecution from Muslims in Turkey and Iraq.

“IS fighters invaded Yazidi villages and towns in Northern Iraq and Iraqi Kurdistan, rounding up men, women, and children. Yazidi men were ordered to convert to Islam; those who did not, and even some who did, were executed in mass graves. Yazidi women and girls were abducted and sold into sexual slavery, being forcibly “married” to jihadists and other individuals in Iraq, Syria, and other countries. Yazidi boys were also kidnapped by the Islamic State and sent to training camps, where they were indoctrinated into the group’s severe interpretation of Islam and trained to become soldiers. IS glorified its atrocities online in gruesome videos, propaganda magazines, and religious publications, emphasizing its commitment to eradicating Yazidi identity.” – Vicken Cheterian, “ISIS Genocide against the Yazidis and Mass Violence in the Middle East,” British Journal of Middle Eastern Studies 48, no. 4 (2019): 1-7, doi:10.1080/13530194.2019.1683718.

Measured against the last century’s ethnic group civilian deaths, the war in Gaza has produced a far smaller death toll than the wars that shaped recent history. Yet few conflicts of comparable scale have generated such an extraordinary level of international media attention, UN action, street protests, and campus activism.

The conflict has spilled far beyond the battlefield. Around the world, Israelis and Jewish communities have increasingly become targets of hostility, harassment, and violence tied to the war. Whatever one’s views of the prosecution of the war, the global reaction has extended well beyond criticism of a government and the borders of Israel unlike every other conflict, raising profound questions about why this war has become so singular in international political and cultural life.

The numbers remind us that history matters. A world that loses its sense of proportion does not become more moral but selective, narrow and biased.

Related:

We Let Minorities Die In The Middle East (July 2025)

Stealing a People’s Past

For generations, antisemitism sought to remove Jews from the future. Today, it increasingly seeks to remove them from the past.

That is the deeper significance of the growing campaign to recast Jewish history as Palestinian history. It is not simply a dispute over archaeology or competing national narratives. It is an effort to strip the Jewish people of their origins, their memory, and ultimately their legitimacy and basic human rights.

The examples are becoming impossible to ignore.

The Holocaust—the systematic murder of six million Jews—is routinely appropriated as a metaphor for Palestinian suffering. Jewish victims become a rhetorical device rather than a people with a unique history. The descendants of Holocaust survivors are cast as the new Nazis, while the actual genocide of European Jewry is emptied of its historical meaning.

Some Europeans have taken the Jewish girl, Anne Frank, and dressed her in an Arab kefiyeh as if she were a Palestinian Arab or would have supported the murder of Jews. During World War II, Anne hid in an attic while Nazis hunted her and other Jews for years, before the Nazis took her and murdered her in a concentration camp.

Now even Jesus is being rewritten.

Rather than acknowledging the historical reality that Jesus was a Jew who lived, taught, and died among the Jewish people in Judea, activists increasingly describe him as “Palestinian.” The purpose is to transplant one of history’s most influential Jews from the Jewish story into a Palestinian national narrative that not only didn’t exist in his lifetime, but Arabs didn’t invade the Jewish holy land until the seventh and eighth century CE, hundreds of years after Jesus lived.

The same pattern extends across nearly every cornerstone of Jewish civilization.

The First and Second Temples become myths or located in far-way lands. The Western Wall is detached from Jewish history. Jerusalem is reframed as an exclusively Muslim city. The Jewish patriarchs and matriarchs are recast. Ancient Israel is dismissed as colonial fiction. Hebrew becomes a borrowed language rather than the indigenous language of the Jewish people. Even Jewish holy sites are repeatedly described as exclusively Islamic or Christian.

United Nations 1949 map of of holy sites in Jerusalem lists the Jewish Temple Mount as only holy to Muslims

Each claim may appear isolated. Together they reveal a coherent project.

The goal is not simply to elevate a Palestinian Arab identity or an Islamic one. Every people is entitled to tell its own story. But no national movement has the right to build its identity by erasing another people’s history, heritage and human rights.

If a Palestinian Arab national identity is legitimate, it should be able to stand on its own. It shouldn’t require denying that Jews are indigenous to the Land of Israel. It does not require pretending the Temples never stood in Jerusalem. It does not require transforming Jesus into an Arab. It wouldn’t require appropriating appropriating words and people from their national tragedies.

Anti-Israel author Susan Abulhawa repeatedly uses terms like “Holocaust” to turn Jews into Nazis, in an attempt at misdirection from the popular Palestinian Arab political-terrorist group Hamas, which are actual modern-day Nazis

Yet this pattern of historical theft has increasingly been accompanied by something darker: the revival of some of Europe’s oldest antisemitic ideas.

The Hamas Charter drew explicitly from antisemitic conspiracy theories and echoed themes long propagated by Nazi ideology. Since October 7, the world has again witnessed chants, slogans, and propaganda that do not merely oppose Israeli government policies but deny the legitimacy of Jewish peoplehood itself. Public figures, writers, and activists have too often trafficked in narratives that portray Jews not as an indigenous people with a continuous history, but as impostors who fabricated their past.

If Jews can be separated from Jerusalem, from the Temple, from Abraham and Sarah, from David, from Hebrew, from the Holocaust, and even from Jesus, then they become a people without roots. A nation without ancestors is easier to portray as foreign. A foreign people is easier to cast as colonizers. And colonizers, in the moral framework of today’s activists, can be removed. Should be removed.

Historical negation is not an academic exercise. It prepares the ground for political exclusion, eviction, and violence.

The attempt to steal Jewish history is not ultimately about the past. It is about deciding whether the Jewish people have any legitimate place in the future.

Related:

The Burden of Proof

An Israeli strike destroys a warehouse beside Al-Aqsa Martyrs Hospital in Gaza. A crater remains. Medical supplies are scattered across the site.

Those facts are visible.

What the warehouse actually was is not.

Palestinian officials say it was a medical supplies warehouse. Israel says Hamas had turned the site into a weapons cache hidden beside the hospital.

Reuters reported both claims. But after Israel’s explanation came an important sentence:

The Israeli military… did not provide any evidence.

Fair enough. But where is the equivalent sentence for the Palestinian claim?

What evidence was presented that the warehouse contained only medical supplies? Who independently verified it was not also being used by Hamas? The reporting does not say.

Reuters and CNN took the Palestinian Authority version of events as plain facts but left a question outstanding about the Israeli account. The reader is left with one side making a factual assertion, while the other appears to be offering an unsupported excuse.

Journalists should demand evidence from Israel. They should also demand it from Palestinian authorities. If neither side has independently substantiated its account, then neither claim should receive a presumption of truth.

In war, the burden of proof should not belong to only one side. Journalism earns trust when it applies the same evidentiary standard to everyone.

Qatar’s Trojan Horse

Christopher Nolan’s The Odyssey will introduce a new generation to one of civilization’s oldest stories. Yet the tale of the Trojan Horse is not really about ancient Greece. It is about human nature.

For ten years, the Greeks could not breach the walls of Troy. So Odysseus abandoned force in favor of deception. The Greeks appeared to sail home, leaving behind a magnificent wooden horse as a peace offering. The Trojans admired it. They celebrated it. They pulled it through their own gates as a symbol of victory.

Only after nightfall did they discover what they had really accepted.

Clip from movie “Troy” on the Trojan horse

The lesson has survived for nearly three thousand years because it was never simply about a horse. It was about the danger of lowering one’s guard in the presence of an extraordinary gift.

Which brings us to a Boeing 747 from Qatar.

When Qatar offered President Donald Trump a 14-year old luxury aircraft for eventual use as Air Force One, the gesture was unlike almost anything in modern American history. The discussion quickly became political. Was it legal? Was it ethical? Should the United States accept such an expensive gift from a foreign government?

Those are important questions. But the first question national security professionals must ask is Can we trust it?

Air Force One is not merely an airplane. It is the President’s office, military command center, intelligence platform, and secure communications hub. Every inch of the aircraft—from its wiring and electronics to its communications systems and defensive capabilities—must be assumed vulnerable until proven otherwise.

Recent reporting highlighted the practical reality behind that principle. Secret service advised the president from flying on the Qatari aircraft as he left a NATO summit in Turkey. Heightened threats from the Islamic Republic of Iran on the president’s life, while he flew on a gifted plane from Qatar, another leading state sponsor of terrorism, as he departed from Turkey, an increasing radical Islamic country, demanded precaution.

None of this requires believing Qatar intended harm. In fact, that misses the point entirely.

The Trojan Horse was not a warning about any particular adversary. It was a warning about the responsibilities of those charged with protecting a nation. Their job is not to assume good intentions. Their job is to imagine every possibility before someone else does.

Caution is the foundation of prudent statecraft.

Changing the Map, Changing the Politics

The Israeli-Palestinian conflict is often described as frozen. It isn’t.

Both Israelis and Palestinians appear to believe that now is NOT the moment for a final peace agreement. Instead of negotiating, each side is using this period to improve its position for whatever comes next.

They have adopted two very different strategies.

Israel’s strategy is physical.

The settlement movement is racing to create new facts on the ground – approving settlements, establishing outposts, extending infrastructure, and expanding the Israeli presence in disputed territory of Judea and Samaria. The calculation is straightforward: when negotiations eventually resume, the map itself will have changed.

The pace has been striking.

ACTION20252026 (through April)What it Measures
Official settlements approved5434 additional approvals (bringing the current government’s total to 102 since January 2023)Government approval of new settlements or legalization of existing communities.
New unauthorized outposts established86Total outposts reached 363, with 212 created under the current governmentNew communities established before formal authorization.
Agricultural (herding) outposts60Continued expansionAgricultural communities that often extend practical control over large surrounding areas through grazing, roads, fencing, and infrastructure.
Outposts established in Judea and Samaria since 1991, according to Peace Now

Every month that passes without negotiations leaves more roads, homes, infrastructure, and communities for future negotiators to contend with.

New communities in Judea and Samaria approved by Israel according to Peace Now

The Palestinian strategy is political.

Rather than altering the geography, Palestinian leaders have concentrated on shifting international opinion. They have sought additional recognition from foreign governments, expanded support within international organizations, pursued legal and diplomatic campaigns against Israel, and strengthened ties with constituencies – particularly within the U.S. Democratic Party – that may wield greater influence under a future American administration. Their calculation is equally straightforward: when negotiations eventually resume, the political environment will have changed.

That effort has also produced measurable gains.

Diplomatic MilestoneSince October 7, 2023Why It Matters
New recognitions (2024)Norway, Ireland, Spain, Slovenia, Armenia, Bahamas, Barbados, Jamaica, Trinidad & TobagoExpanded formal recognition beyond the Global South.
Major Western powers (2025)France, United Kingdom, Canada, AustraliaFirst major Western/G7 countries to recognize Palestine, signaling a shift among traditional allies of Israel.
International legal initiativesExpandedIncreased reliance on the UN, the International Court of Justice, and the International Criminal Court to advance Palestinian objectives.
Political supportIncreasedGrowing support in parts of Europe and among segments of the U.S. Democratic Party.

Measured by their own objectives, both sides can point to progress. Israel has expanded its physical footprint while the Palestinians have expanded their diplomatic footprint. One strategy seeks to change the map while the other seeks to change the politics surrounding the map.

What is striking is what neither side is emphasizing.

Neither is devoting comparable energy to the difficult work of strengthening governance at home: confronting corruption, reforming institutions, addressing political dysfunction, or building the domestic political consensus that any lasting agreement would ultimately require.

Instead, each is attempting to improve its negotiating position by changing the external environment. It is a race between geography and diplomacy.

The next round of negotiations will not begin where the last one ended. It will begin with a new map and a new political landscape.

The Antisemitic Status Quo Must End

The United Nations speaks constantly of justice, equality and freedom of worship in Jerusalem. Yet when confronted with the denial of the most basic religious freedom at Judaism’s holiest site, it demands that the discrimination continue.

This is not the position of one committee or one conference. It is the official position of the United Nations.

Following a recent visit by Israel’s National Security Minister to the Temple Mount, Secretary-General António Guterres declared that “the status quo at the Holy Sites must be upheld.” His spokesman, Stéphane Dujarric, went further on July 23, insisting that “there is a status quo regarding the holy sites of Judaism, Christianity and, of course, Islam in Jerusalem” and that “the faithful of all religions are able to interact with those sites… in a free manner.”

Those statements cannot both be true.

On the Temple Mount—the holiest site in Judaism—the “status quo” bars Jews from praying openly. Jews may visit during limited hours, but they are prohibited from conducting public prayer under the religious administration of the Islamic Waqf.

The United Nations therefore advocates preserving a system that denies Jews the freedom to pray at their holiest site while simultaneously claiming that people of all faiths are able to worship freely.

That is not religious equality. It is institutionalized religious discrimination.

Imagine the United Nations calling for the preservation of a system that prohibited Christians from praying at the Church of the Holy Sepulchre or Muslims from praying at the Al-Aqsa Mosque. Such a position would rightly be condemned around the world. Yet when the restriction applies to Jews, it is described as preserving the “status quo.”

The phrase has become a euphemism for unequal rights. For sanctioned antisemitism.

The UN states that the “Palestinian people” have “inalienable rights” in Jerusalem, while insisting that Jews have none

Peace is not built by requiring one religion alone to surrender the right to pray at its holiest place.

The United Nations should stop demanding preservation of the Temple Mount status quo and instead demand its reform.

  • The UN Human Rights Council should establish a permanent agenda item asking a single question: Why are Jews still barred from praying openly at Judaism’s holiest site?
  • Every report by the Secretary-General on Jerusalem should state whether that prohibition remains in force.
  • Every General Assembly debate on Jerusalem should require Jordan and the Islamic Waqf to explain why the ban continues and what concrete steps are being taken to end it.
  • Every UNESCO discussion of the Temple Mount should address not only Jewish history at the site, but whether Jewish freedom of worship is being respected there today.
  • Every UN conference on Jerusalem should repeat the same demand until the answer changes:

End the prohibition on peaceful Jewish prayer on the Temple Mount.

The United Nations cannot credibly champion freedom of worship while defending a religious order that denies Jews that very freedom at Judaism’s holiest site.

The antisemitic status quo must end.