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Aline Kominsky-Crumb, who transformed comics first as a muse and then as a feminist artist, dies at 74
(JTA) — Robert Crumb put the “x” in comix by setting to paper his basest sexual longings, including strong-legged Jewish women who were cowgirls and who went by the name Honeybunch Kaminski.
So when an actual strong-legged Jewish cowgirl named Aline Kominsky walked into his life, it was love at first sight, and never wavered.
Aline Kominsky-Crumb, who died Wednesday at 74 in France of pancreatic cancer, was late to the revolution her husband launched in comics a few years before they met, with his Zap Comix. The “x” was a signifier of what was then known as “underground” comics and referred to the unfiltered treatment of humanity that censorious publishers, politicians and public figures had all but washed out of the art.
She soon fully embraced the art form and then helped transform it.
Working with her husband and then on her own, Kominsky-Crumb brought to comics raw self-lacerating accountability and subverted crude stereotypes about Jewish women — including those peddled by her husband — by taking possession of them.
She started out as a self-acknowledged sex object reviled by second-wave feminists and became a hero of younger feminists for modeling unfettered sexual expression. She was the brassy Jewish stereotype who became the muse who guided her husband to a deeper consideration of Judaism.
Kominsky-Crumb, born Aline Ricky Goldsmith in 1948 in the Five Towns, a Jewish enclave on Long Island, had a Jewish upbringing that was in many ways conventional, horrifying and both at the same time. She wrote about the warmth of her grandparents’ home and how she sought in it succor and about the pressures her materialistic parents placed on her. She said she was named for a Five Towns clothing store, Aline Ricky, that sold French fashion knockoffs. She resisted her mother’s pressure to get a nose job.
In one autobiographical comic, she recalls seeing one Jewish girl after another coming into school after plastic surgery. “Me ‘n’ my friends developed a ‘big nose pride,’” she writes, and one of the characters says, “I could not stand to look like a carbon copy!”
She told fellow Jewish cartoonist Sarah Lightman about the ordeal. “Like, I kept my nose, but it was really a close call, because my mother had me in Doctor Diamond’s office and he measured my nose. I remember that. They took an instrument and measured your nose. And then he took a piece of paper and he said,’ look, we can make it look like this.’ And I said, ‘Oh my God.’ My mother said, ‘Oh, it’s gorgeous, gorgeous.’”
In her teens, Kominsky-Crumb fled the suburbs for Manhattan. She studied at Cooper Union, an art school, and lived on the Lower East Side, earning plaudits from her instructors for her painting, but getting bored. She had a baby and gave it up for adoption to a Jewish agency, an experience that scarred her, and later led her to become outspoken in advocating for abortion rights.
After she married Carl Kominsky, they moved to Tucson, Arizona, which she called “hippie heaven.” There, she left her husband for a cowboy who lived with two brothers and his father in what she said was “the middle of nowhere” where she helped out on horseback, albeit under the influence of hallucinogens. (She said her beau was killed in a shootout with a romantic rival after she left.)
In Tucson, she met two pioneers of underground comics, Kim Deitch and Spain Rodriguez. They encouraged her to move to San Francisco, which was the scene of the burgeoning movement.
She did and met Crumb at a party in 1971, within three years of his having created “Honeybunch Kaminski, the drug-crazed runaway” (1968) and “Dale Steinberger, the Jewish Cowgirl.” Kominsky-Crumb, who had kept her first husband’s last name because it sounded more “ethnic” than Goldsmith, was so taken with the her husband’s lustful Jewish imaginings, and how closely she physically resembled them, that when she started creating her own, she named her avatar “Bunch,” a shortened version of the character whose name most closely matched her own.
It was kismet, except it wasn’t at first. Crumb and Kominsky-Crumb got together, but maintained open relationships. Crumb endured Kominsky-Crumb’s dalliances with other men for decades, but Kominsky-Crumb was not as able (or willing) to reciprocate. When one of Crumb’s exes arrived at their commune in Mendocino, she told The Comics Journal in 1990, she was furious. “I had a total s— fit,” she said, “I was wearing these giant platform shoes. I ran out the door and I fell and broke my foot in six places.”
Crumb sent the ex on her way and entertained the recovering Kominsky with a pastime he and his brother worked out as children: They would co-create a comic.
That process drew the couple closer, and also became a decades-long unflinching chronicle of a relationship. A culmination, “Drawn Together,” was critically acclaimed when it came out in 2012.
In one passage in the 2012 book, she gently chides her husband for resorting to antisemitic tropes — although it was tropes about loud, slightly unhinged, sexually voracious Jewish women that drew them together.
One page depicts the couple in bed. Crumb is stung by an accusation of antisemitism from Art Spiegelman. (Spiegelman joined with Crumb to launch the underground comics scene in the 1960s, but they grew apart as Spiegelman, who would author the Holocaust chronicle “Maus,” sought to attach an overarching philosophy to the genre, while Crumb continued to crave crude authenticity.)
Crumb says that Spiegelman “seems to be taking my ruminations about the Jews as antisemitism … I certainly didn’t mean it as such.” Kominsky-Crumb draws herself into the panel, listening to her husband, as a little girl wearing tefillin, a T-shirt with “kosher” in Hebrew and a Star of David pendant. In the next panel, once again appearing as a grown woman in a negligee, she makes clear to Crumb why she feels vulnerable as a Jew in the marriage.
“Dahling, you do call the Jewish religion ‘Brand X’,” she says.. “Now I might even think that’s true in some ways … and I’m one o’ them … I’m allowed to say that!”
Crumb draws himself as wounded but also awakened. “Oh, I see … ulp.” Crumb dedicated his masterwork, “The Book of Genesis,” a searing illustrated narrative of the Bible’s first book, to Aline.
The Crumbs’ collaborative work was celebrated among aficionados, but it wasn’t until 1994’s “Crumb,” a documentary directed by Crumb’s close Jewish friend, Terry Zwigoff, that she emerged into the broader culture. A vibrant, peripatetic Kominsky-Crumb cares for their daughter, Sophie, and revels in their life in a small French village, where they had moved a few years earlier, while Crumb continues to hold back, playing the wounded, misunderstood artist.
It was an arrival of sorts for Kominsky-Crumb. She had for a time been marginalized even on the underground scene, her deceptively simple art derided as sloppy. She helped found the Wimmen’s Comix collective in 1972, and wrote about her Jewish upbringing in the first issue, a piece entitled “Goldie: A Neurotic Woman.” But she was soon frozen out because some of her colleagues thought her musings about longing to be dominated (and her tendency to dress that way to please Crumb) were denigrating to women. “The Yoko Ono of Comics,” is how the New York Times described her early years.
She left the collective and joined another Jewish woman artist, Diane Noomin, in launching “Twisted Sisters” in 1976. Its cover depicts hers seated on a toilet wondering “How many calories in a cheese enchilada.” The message to her erstwhile colleagues, who depicted women heroically, was clear: Kominsky-Crumb would indulge her full unvarnished self.
It would take decades, but a later generation of feminists would come to understand her autobiographical “Bunch” not as a self-loathing caricature but as a means of understanding ones whole self. In 2020, Lightman launched an interview with Kominsky-Crumb by reviewing a 1975 cartoon, “Bunch plays with herself” that shocked even the underground scene at the time with its graphic depictions of a woman exploring every corner of her body.
“I didn’t do it to be disgusting but it’s, like, about every horrible and fun thing you can do with your body,” Kominsky-Crumb told Lightman. “I think it’s an amazing piece of feminist art,” Lightman said in the interview, “because women are drawn to be gazed at, and [here we see] their bodily juices, and everything. … The last panel is the best. ‘My body is an endless source of entertainment’.”
In 2007, she and Crumb created a cover for the Jewish counterculture magazine Heeb, where she is cradling him in her arms. “”I feel so safe in the arms of this powerful Jewish woman!” Crumb says.
By 2018, she was scrolling through her phone to show a New York Times reporter pictures of Crumb cavorting with the grandkids. (Daughter Sophie in adulthood also is a comics artist.) The photos then transition to photos of women’s behinds, taken in Miami.
“I’m enabling his big butt fixation,” she said. “Well I don’t have a big butt anymore so I have to offer him something.”
“It was her energy that transformed the American Crumb family into a Southern French one, with her daughter Sophie living, marrying and having three French children there,” the official Crumb website said in announcing her death. “She will be dearly missed within that family, by the international cartooning community, but especially by Robert, who shared the last 50 years of his life with her.”
—
The post Aline Kominsky-Crumb, who transformed comics first as a muse and then as a feminist artist, dies at 74 appeared first on Jewish Telegraphic Agency.
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Murderer of Couple and 9-Year-Old-Son — ‘A Badge of Honor’ for Palestinians
Hamas gunmen stand guard on the day that hostages held in Gaza since the deadly Oct. 7, 2023, attack, are handed over to the International Committee of the Red Cross (ICRC), as part of a ceasefire and hostages-prisoners swap deal between Hamas and Israel, in Khan Younis, southern Gaza Strip, Oct. 13, 2025. Photo: REUTERS/Ramadan Abed
While the world is focused on the war to dismantle the danger to all humanity from the terror state of Iran, the Palestinian Authority (PA), clearly, wants to be the new terror state in the region.
The PA’s official TV station welcomed two terrorist murderers, recently released in the Hamas extortion deal in exchange for Israeli hostages, to its weekly TV program honoring terrorists.
While some naïve observers of the PA were surprised when Palestinian Media Watch (PMW) exposed that the PA supported the Oct 7 atrocities, which included mass murder of families, it should not have been a surprise as PA policy has always been to support and glorify mass murder.
And just two weeks ago, the PA did it again.
On its weekly show to honor terrorists, official PA TV interviewed two murderers. One was serving 7 life sentences, responsible for the deaths of Rabbi Ya’akov Yosef Dikstein, his wife Chana, and their 9-year-old son Shuvel Zion, and others. The terrorists were introduced as “dear brother … We will always view you as badges of honor on the Palestinian chest.”
Since the PA continues to define mass murderers as “badges of honor,” this again confirms what PMW has been insisting. The proper action for the international community is not to grant the PA statehood, but to designate it as a terror organization:
Official PA TV host: “Our two guests will be dear brother Khalil Abu Arram ‘Abu Jihad’ [i.e., terrorist, responsible for murder of 5], who was sentenced to 7 life sentences… Also with us is our dear brother Nidal Amar [i.e., terrorist, murdered 1]. Blessings to him as well. He is a free prisoner after more than 14 (sic, 12) years. His sentence was life imprisonment … We will always view you as badges of honor on the Palestinian chest.” [emphasis added]
[Official PA TV, Giants of Endurance, March 24, 2026]
That terrorist murderers are heroes and role models for the entire society is the ideology that the PA feeds Palestinians from early childhood and through all the years in the PA education system.
A high school in Jenin planted a “Martyrs’ Garden” honoring among others arch-terrorist Abu Jihad, responsible for murdering 125, and Walid Obeidi, responsible for murdering 11. At the inauguration of the Garden of the Martyrs event, at which PA Security Forces officers were also present, a Fatah official explained the rationale behind the Martyrs’ garden: Teaching youth to desire becoming terrorist “Martyrs.” He said: “Whoever honors the Martyr walks in his path,” and also stated that terrorist “Martyrs” are “more noble and precious than all of us”:
Insan National Action Association Chairman Fida Turkeman: “In honor of Palestinian Martyrs’ Day, we inaugurated the Garden of the Martyrs of Palestine here at the Jenin Vocational School…. We are proud of these important and great figures… They sacrificed their lives for Palestine, for the Palestinian cause, for liberation, for the right of return, and for the establishment of the Palestinian state on all national lands, on the occupied Palestinian lands, 1948 and 1967 [i.e., all of Israel]…”
Member of Fatah Jenin branch Osama Bazzour: “As we always say, whoever honors the Martyr walks in his path. We came to plant an olive tree… in the name of all the Martyrs of the Palestinian revolution and our Martyrs, who are more noble and precious than all of us… We will continue to walk in their path until victory, liberation, and return, Allah willing.”
Ahmad Rashid, school principal: “We hope that this [garden] will bring glory and eternity to the Martyrs of Palestine.” [emphasis added]
Some of the same arch-terrorists were honored by Fatah and the PLO at a Palestinian Martyrs’ Day event at Al-Burj Al-Shamali refugee camp in Lebanon. At the terrorists’ memorial, a PLO official explained that “Martyrdom is the path to victory [and] freedom of Palestine”:
Text on screen: “On behalf of [PA] President [Mahmoud Abbas]: Palestinian Ambassador [in Lebanon] Dr. Muhammad Al-As’ad lays wreaths on the monument of the Martyrs of the Palestinian revolution”
Secretary of Fatah and the PLO factions in Lebanon Nasser Al-Lahham: “Many are the Martyrs of Palestine who sacrificed their lives for their freedom and our freedom, and no brave person can equal them and compete with their Martyrdom, because Martyrdom is the path to the approaching victory, which leads to the freedom of Palestine and its people.” …
In the background of the stage was a large poster featuring PA Chairman Mahmoud Abbas and former head of the Black September terror organization Salah Khalaf “Abu Iyad.”
Reporter:“At every turning point in our national cause, the last wills of the Martyrs and their sacrifice continue to serve as a roadmap towards Palestine.”
Participants in the event carried a large poster featuring terrorist Khalil Al-Wazir “Abu Jihad” who was responsible for the murder of 125 people, Salah Khalaf “Abu Iyad,” Mahmoud Abbas, and former PLO and PA Chairman Yasser Arafat.
Text on poster:“Here we remain” [emphasis added]
[Official PA TV News, Jan. 7, 2026]
Earlier this year, a Fatah official also used the term “badges of honor” to describe terrorist prisoners serving long-term sentences:
Follow-up Commission for Prisoners’ Affairs Director and Fatah member Amin Shuman: “[The prisoners] merit to be a symbol for all our Palestinian people who appreciate the prisoner (i.e., terrorist) who is serving more than 20 years and even 25 years, and even the administrative detainees, the female prisoners, the children, and all the models of the prisoners’ movement inside the Israeli prisons … They are a badge of honor on the forehead of every Palestinian and Arab and every free person in this world.” [emphasis added]
[Official PA TV, Topic of the Day, Dec. 30, 2025]
So, as Israel and the US fight to destroy one terror state, the PA is actively building another beside Israel.
The author is the founder and director of Palestinian Media Watch, where a version of this article first appeared.
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Jews in Curacao: A Remarkable History (PART ONE)
A look inside the exhibit “Longing for Freedom. The World of Anne Frank” opening at the Jewish Museum Curacao. Photo: Anne Frank House
Curacao is a small island in the Atlantic Ocean near Venezuela known for its rich Jewish history. Covering 170 square miles, it is an autonomous country within the Kingdom of the Netherlands.
Curacao may ring a bell as the place Jews escaping Lithuania named as their final destination in escaping Europe, but its Jewish roots go back much further, to when it was called the “Mother Congregation of the Americas.”
This is the story of Curacao.
Curacao was conquered by a Spanish expedition in 1499 and remained under Spanish control until 1634. At that time, the Dutch decided to capture Curaçao from Spain in response to Spain’s seizure of Saint Martin from the Dutch West India Company (WIC).
In April 1634, the WIC sent Admiral Johannes Van Walbeeck to take Curacao and Bonaire from the Spanish. These islands were important for their location near the American continent and for their role in trade and shipping,
In May 1634, Van Walbeeck departed from Holland with a fleet of four ships, 180 sailors, and 250 soldiers. To their good fortune, the Spanish had mostly abandoned Curacao, which facilitated the Dutch conquest. During this time, Curacao’s first known Jew, Samuel Cohen, arrived to serve as an interpreter for the Dutch. On August 21, the Spanish forces surrendered, and Van Walbeeck was appointed the first governor of the Netherlands Antilles.
Arrival of the First Jewish Settlers
At first, the Dutch used Curaçao as a naval base against Spain. After the Peace of Westphalia in 1648, the island lost its strategic value, so the WIC encouraged Dutch settlers to farm there. In 1651, Joao d’Yllan, a Portuguese Jew, and 12 Jewish families from Amsterdam’s Portuguese community moved to Curacao. They were promised religious freedom, land, tax breaks, exemption from guard duty on Shabbat even during war, and government protection. This was the earliest charter of its kind for Jews in the New World.
The families established a plantation called Plantation De Hoop (Plantation of Hope).
A larger group of Jewish settlers came in 1659, bringing a 14th-century Torah Scroll from the Amsterdam community. This Torah is still used today at the Mikveh Israel-Emmanuel Synagogue. Most of these settlers were refugees from the Spanish and Portuguese Inquisitions. After first moving to the Netherlands or Northern Brazil, they now settled in Curacao, starting a new chapter for the Jewish community there.
Farmers? Not Quite. Financiers — Absolutely!
The settlers first tried to farm, but the dry soil made it difficult. By 1660, the Jewish community moved to Willemstad and began trading between Northern Europe and South America. They found great success in this new focus.
Once trade routes connected Curacao with Northern Europe and South America, business on the island grew quickly. The Jewish community became the largest and wealthiest in the Americas. From 1670 to 1900, Jews in Curacao owned over 1,200 sailing ships, with at least 200 Jewish captains. A 1728 report said, “the lion’s share of shipping is in Curacao Jewish hands.”
Due to the risks involved in shipping, marine insurance was invented to help distribute the risk of loss of ships or cargo among the parties involved. Most of the insurance brokers were Jewish, and they eventually also became the bankers of Curacao. By the early 20th century, three commercial banks owned by Sephardic Jews were established in Curacao: Maduro’s Bank, Curiel’s Bank, and Edwards Henriquez & Co.’s Bank. (The first two merged in 1932 to form Maduro & Curiel’s Bank, which is the oldest and most extensive bank in the Netherlands Antilles and Aruba.)
An archived photo in Maduro’s bank. Photo: provided.
In another successful business, Jewish businessmen Haim Mendes Chumaceiro and Edgar Senior started Senior & Co. in 1896 to make Curaçao liqueur. It was first made for medicine but soon became a popular drink. The founders’ families still run the company, and they are the only ones who use Curacao-grown larahas in their liqueur. The product is also Star-K Kosher certified.
Interestingly, the Jews of Curacao also provided refuge and funds to Simon Bolivar, known as the “George Washington of South America” when he was fighting for freedom from Spain. As the Jews of Curacao shared his hatred for Spain, due to their experience of the Inquisition, they were eager to help him. They provided a place for Bolivar and his family and Curacao’s Jews even served in his army.
In short, over the years, the Jewish community in Curacao gained great wealth and influence, and, as we will see, they used it to strengthen their own community and support other communities throughout the Americas.
Building The Community
While still in its early years, in 1659, the Jewish community of Curacao created Haskamos, defining how the community would be governed. A key component of rulership was a Machamad (the equivalent of a board) that would govern the community for years to come.
The Machamad was a mixed blessing. They had control over all that went on within the community, and in good times, this was positive, but in times when the members of the Machamad were more concerned with their own power than the good of the community, this led to divisions and strife that would ultimately lead to the demise of the proud Curacao community.
The Haskamos of the Curacao community were patterned after those of the Portuguese Talmud Torah Kehillah in Amsterdam, from where most of them had come, and to which they would remain deeply connected. Over the coming centuries, Rabbis for Curacao would be sent from Amsterdam, and Amsterdam would continue to lead and direct the Jewish community from across the ocean.
In 1651, the community established itself as Congregation Mikveh Yisrael. By 1674, the community had grown enough in size and finances to buy its first shul building in Willemstad. In 1703, they rebuilt it with a larger structure, and in 1730, they tore it down and constructed a magnificent edifice that remains in use to this day. It was built by a master carpenter brought in from Amsterdam and was completed by Pesach of 1732. The beautiful shul is called the Snao (which means synagogue in Papiamentu, the language of Curacao). It has 50-foot-high ceilings and 18th-century copper chandeliers, and it was built to resemble the shul in the Amsterdam community from which most Jews in Curacao had come. The shul is large enough to seat 600 people. Today, it is a major tourist attraction in Curacao.
The shul is unique for its sand-covered floors. Some believe the sand is to remember the forty years the Jewish people spent in the desert. Others say it recalls God’s promise to Abraham that his descendants would be as many as the stars and the sand. Another idea is that it comes from Jews who prayed in secret during the Inquisition and used sand to quiet their footsteps and prayers.
Inside a shul with a sand-covered floor. Photo: provided,
By the late 1740’s, the Jewish community had expanded beyond Willemstad into its neighboring Otrabanda, where a new shul, Neve Shalom, was founded in 1746. Over the next few years, disagreements arose over whether Mikveh Yisroel shul should make decisions for the new community or whether Neve Shalom was now an independent community. The conflict grew to such an extent that it affected the island’s economy (indicating the Jewish community’s importance to Curaçao’s economy), and the government got involved.
In 1750, the Prince of Holland ordered the two communities to make peace. His royal order required Neve Shalom to follow the leadership of the Machamad and the board of Mikveh Yisroel, and to obey the directives of the Portuguese community in Amsterdam.
The Curacao community had many organizations that helped the poor and the sick. In fact, the community was so renowned for taking care of the needy that the Kehillah of Amsterdam would pay the travel expenses for poor members to go to Curaçao and settle there, knowing they would be well cared for. This occurred so frequently that by 1736, Governor Juan Pedro van Collen asked the West India Company to stop giving passports to poor Jews because he worried that they would become a burden to Curacao.
The Rabbis of Curacao
The Jewish community in Curaçao was deeply committed to their faith. In the 1600s, Jews there had more rights and freedoms than anywhere else in the Western world. While more rights often led to assimilation in other places, this was rare in Curacao. For the next two centuries, the community remained strong. Unlike other Jewish communities in the Americas, they made Jewish education a top priority and worked hard to give their children a strong religious foundation.
In 1674, Chacham Josiau Pardo arrived from Amsterdam to become Curacao’s first rabbi. He came from a family of rabbis, and in fact, his father had served as a judge in the Amsterdam Jewish court of law alongside the famous Rabbi Menashe ben Israel. Rabbi Pardo’s focus was on the Torah study of the community. He set up a medras (beit medrash study hall) for the children of the community.
With Chacham Pardo as leader, the community required boys to attend the medras from age five to sixteen, showing their strong commitment to Torah study. In Europe then, only wealthy or very dedicated boys continued learning after bar mitzvah, yet in Curacao attendance was mandatory. Families that did not send their sons to the medras could be fined or even forced by the government to comply.
Chacham Pardo also started the Yeshiva Eitz Chaim v’Ohel Yaakov to train teachers, Chazzanim, and those who wanted to study Torah for additional years. This was the first yeshiva-like school in the Western Hemisphere, and many of its graduates would go on to lead Jewish communities in the Americas.
In 1683, after Rabbi Pardo moved to Jamaica, there was no rabbi for the community until 1696 when Rabbi Eliau Lopez arrived in Curacao. He had previously served as the Chacham of Barbados and as the leader of the Curacao community until his passing in 1713.
Rabbi Raphael Jesurun, a student of the Eitz Chaim Yeshiva in Amsterdam, served as rabbi from 1717 to 1748. Rabbi Raphael Mendes de Sola, who had been a rabbi in Amsterdam, came to Curacao in 1744 to serve as an assistant Rabbi to Rabbi Jesurun. After his passing, he served as the Chacham until his passing in 1761.
The next rabbi was Rabbi Isaac Henriquez Farro from Amsterdam. Tragically, he passed away just a few days after arriving in Curacao in July 1762. At this point, the community persuaded Rabbi Raphael Chaim Yitzchok Karigal, who was a Torah scholar and a fundraiser for the community of Chevron, to serve as rabbi until the native Curacaon Rabbi Jacob Lopez da Fonseca would return with semicha from the Eitz Chaim Yeshiva of Amsterdam, as he was expected to become the next rabbi of Curacao. Rabbi Karigal agreed and stayed for two years. He later became a rabbi in Newport, Rhode Island, and New York City.
Rabbi Jacob Lopez da Fonseca returned to Curacao in 1764 and served as the Chacham until his passing in 1815. He was the first Chacham born in Curacao to serve the community.
Rabbi Menachem Levine is the CEO of JDBY-YTT, the largest Jewish school in the Midwest. He served as Rabbi of Congregation Am Echad in San Jose, CA, from 2007 to 2020. He is a popular speaker and writes for numerous publications on Torah, Jewish History, and Contemporary Jewish Topics. Rabbi Levine’s personal website is https://thinktorah.org A version of this article was originally published at Aish.
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Palestinian Officials Say Oct. 7 Was Israeli ‘Plot’ to Control the Entire Middle East
Israeli protestors take part in a rally demanding the immediate release of the hostages kidnapped during the deadly October 7, 2023 attack on Israel by Hamas, and the end of war in Gaza, in Jerusalem September 6, 2025. Photo: REUTERS/Ronen Zvulun
During the Oct. 7 war, the Palestinian Authority (PA) spread different libels about Israel, ranging from claims that the massacre did not happen at all, to lies that Israel wanted the war and even planned it in advance as a way to gain control over the entire Middle East.
This libel is still alive and well. It not only whitewashes Palestinians of any responsibility for their massacre and murder of over 1,100 Israelis and foreigners in one day but also cements the PA’s narrative of victimhood that casts Israel in the role of existential danger that threatens not only the PA, but the entire region.
PA leader Mahmoud Abbas’ advisor, Mahmoud Al-Habbash, has adamantly promoted this PA narrative, and did so again recently:
PA Chairman Abbas’ Advisor on Religious Affairs and Islamic Relations Mahmoud Al-Habbash: “Some people even speculate that Oct. 7 was an Israeli plot.
Some say this, even in the Palestinian street. They say that Israel dragged Hamas and the Palestinian street into this bottomless abyss to later justify everything it is doing as part of its desire to control either Palestine primarily or the Arab region in general, the entire Middle East.” [emphasis added]
[Mahmoud Al-Habbash, YouTube channel, March 14, 2026]
Palestinian Media Watch reported this month on similar accusations against Israel, claims that Israel “shares goals with Iran” to “weaken the Arab states.”
The spokesman for Abbas’ Fatah party also portrayed Israel and Israeli Prime Minister Netanyahu as “a danger to the whole region”:
Fatah Movement official spokesman and released terrorist Abd Al-Fattah Doleh:“Today the whole world is preoccupied with Iran. The one who is benefiting the most from this is [Israeli Prime Minister] Netanyahu, who has committed all kinds of aggression and used all justifications not to adhere to [US President] Trump’s plan [for Gaza]… Today the issue of Iran came on a silver platter, and all eyes and attention were directed there…
We told [the Arab states] at the start of the war against us: The danger is not only to the Palestinian people, the danger is to the region, and if you remain silent on Netanyahu, the danger will reach [you] everywhere… Netanyahu and the occupation is the greatest danger to peace, security, and stability.” [emphasis added]
[Al-Alam radio station (Hebron), Facebook page, March 7, 2026]
A regular columnist of the official PA daily has also promoted the libel that Israel “turned a blind eye to Hamas’ weapons and tunnels” to serve its “mission” to prevent the creation of a Palestinian state:
It was no secret that the governments led by Benjamin Netanyahu gave Hamas and the armed groups in the Gaza Strip golden opportunities to enhance their power and capabilities, in order to carry out the mission that is to prevent any chance of establishing the exclusivity of the legitimate PA institutions, and specifically the official legitimate [PA] Security Forces
… No one can convince us that the military and civilian intelligence forces of the occupation system— which worked for 15 years, spent about $320 million on the operation of blowing up about 5,000 pagers with a single button press — and managed to land a blow on the Hezbollah forces in Lebanon in an unprecedented operation in the history of global intelligence – were in a deep sleep and were surprised by the Oct. 7, [2023] operation… The crime of assassinating the Palestinian state… required turning a blind eye to Hamas’ weapons and tunnels until the moment the organization expired. [emphasis added]
[Official PA daily Al-Hayat Al-Jadida, Feb. 8, 2026]
During the Oct. 7 war, Al-Habbash claimed Israel benefited from the massacre as it enabled them to carry out a “premeditated plan” to “destroy the Palestinian people”:
Al-Habbash: “Israel is behind all the obstacles and reasons leading to the continuation of this war of annihilation [i.e., Oct. 7 war].
It wanted it and pursued it and took advantage of the opportunity presented to it on Oct. 7 to execute this plot, to carry out this plan that was premeditated and incubated in the minds of the leaders of this right-wing Israeli government: The attempt to destroy the Palestinian people.” [emphasis added]
[Mahmoud Al-Habbash, YouTube channel, Aug. 27, 2025]
The author is a contributor to Palestinian Media Watch, where a version of this story first appeared.