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Rape Deniers: Evidence of Hamas Sexual Assault Ignored Despite Proof (Part Two)
An aerial view shows the bodies of victims of an attack following a mass infiltration by Hamas gunmen from the Gaza Strip lying on the ground in Kibbutz Kfar Aza, in southern Israel, Oct. 10, 2023. Photo: REUTERS/Ilan Rosenberg
Where there are anti-Jewish atrocities, there are deniers. And on Oct 7, there were atrocities, including countless acts of murder and mutilation, as well as brutal acts of sexual violence by the Palestinian attackers.
In this three part series, CAMERA will expose some of these deniers, and offer irrefutable proof of the sexual abuse of Israeli women by the Palestinian attackers both during and after the October 7 atrocities.
Part One of this story laid out the facts about Hamas’ sexual violence, proof it happened, and some information about the critics who are disputing these facts. Part Two follows below.
Denial
As with the broader Hamas apologia, the forms of denial of sexual violence range from heavy-handed to more refined. Mondoweiss, for example, contends that the most well-known testimonies are “nothing more than a repetition of fake news and government propaganda.” Another writer who is a college professor describes a compendium of sexual assault charges as “a manipulative betrayal of actual victims” (emphasis added). Arun Gupta in Yes! magazine insists that “alternative explanations applies [sic] to nearly every sexual violence claim in the media.”
Others cast doubt with a bit more subtlety, arguing there is no evidence of “mass” or “systematic” rape while ignoring or dismissing all evidence of rape. Perhaps the most “generous” — and rarest — subcategory accepts that rape “may have occurred” but brushes it off as par for the course: “The question has never been whether individual acts of sexual assault may have occurred on October 7. Rape is not uncommon in war,” shrugs The Intercept. (Their point of contention, they continue, is whether there was a “pattern of gender-based violence on Oct. 7.”)
Which brings us to some of the specific arguments by the deniers.
Argument: Rape Crisis Centers Didn’t Confirm Rapes. (They did.)
The Intercept, in its attempt to both discredit a New York Times article on sexual violence and suggest an absence of evidence of sexual violence, cite silence from Israeli rape crisis centers. Co-authors Jeremy Scahill, Ryan Grim, and Daniel Boguslaw point to an interview with one of the New York Times reporters, Anat Schwartz, that was recorded after the publication of her piece. They write:
In the podcast interview, Schwartz details her extensive efforts to get confirmation from Israeli hospitals, rape crisis centers, trauma recovery facilities, and sex assault hotlines in Israel, as well as her inability to get a single confirmation from any of them. [emphasis added]
The Intercept authors never revisit this, leaving readers to believe the relevant professionals are unaware of any sexual assaults.
But just a week before the Intercept piece was published, the Association of Rape Crisis Centers in Israel released a report concluding that “Hamas’s attack on October 7 included brutal sexual assaults.” The report assessed open-source information as well as “information that arrived at the ARCCI from professionals and confidential calls.” It was very much a “confirmation” from rape crisis centers.
The Intercept piece, which speaks only of silence by those centers, does not mention the existence of the report.
If there’s doubt that the omission might be calculated, we should consider how the authors also cover up Schwartz’s reference to learning of a sexual assault survivor at the start of her investigation. They write:
After seeing [media] interviews [with a unit 669 paramedic who shared unfounded accounts], Schwartz started calling people at Kibbutz Be’eri and other kibbutzim that were targeted on October 7 in an effort to track down the story. “Nothing. There was nothing,” she said. “No one saw or heard anything.” She then reached the unit 669 paramedic who relayed to Schwartz the same story he had told other media outlets…
If readers were to cross-check with the podcast itself, though, they would notice a glaring elision from this summary. (Or more likely, they wouldn’t notice — the interview is in Hebrew, leaving most Intercept readers unable to check for themselves.) Just after Schwartz’s reference to calling people at kibbutzim and just before her description of reaching out to the paramedic, she tells the interviewer:
Then there started to be some drips [of information], and suddenly a psychologist who worked, volunteered, with survivors of the Nova [music festival]– so she says, “Actually a woman wrote on our site that she endured sexual assault. But I’m not qualified at all to care for victims of sexual assault, so I passed her to a colleague.” [emphasis added]
It would have been impossible for The Intercept, which says it fully translated the interview, to miss Schwartz’s comment. The relevant section lasts just over a minute. Schwartz speaks of the kibbutzim for six seconds; then about the assault victim for thirty seconds; and finally then about the paramedic for roughly 20 seconds.
Claim: There is no “testimony.” (There is.)
A November headline on Haaretz reads, “The Scope of Hamas’ Campaign of Rape Against Israeli Women Is Revealed, Testimony After Testimony.”
According to Ali Abunimah and Electronic Intifada, the article itself disproves the headline, as it notes that a newly formed Israeli commission has “thus far … not taken testimony directly.” This, Abunimah insists, is a “giveaway” of foul play.
Anyone bothering to read the piece would learn that the headline is unremarkable and appropriate. The story speaks of “testimony collected by the police,” testimony “from volunteers at the forensic medicine institute,” and “testimony from Hamas terrorists.”
Argument: Shari Mendes Didn’t Mention Rape Before November. (She did.)
Shari Mendes, who worked at a makeshift morgue used to process and identify bodies from Hamas’ massacre, described evidence of sexual assault: corpses of many young women bloodied “particularly round their underwear,” others shot in the breasts, some with broken pelvises.
So Mondoweiss works to discredit her. First, the publication charges that, in her Nov. 18 interview with CNN, she appeared under a pseudonym. (She appeared under the name Shari.)
The larger attempt to discredit her focuses on a supposed inconsistency in Shari’s CNN interview: “In [a] written report in Ynet, published on October 31, 2023, she did not mention any claims of sexual violence.”
In other words, Mondoweiss casts her CNN testimony about rape as a new embellishment, because 18 days earlier she said nothing of the sort.
The “written report” cited by Mondoweiss is a news story that cites five workers at the morgue. Here, from that Hebrew article, is the entirely of the section that quotes Mendes:
“In my civilian life, I’m actually an architect,” [Shari] says, “but on October 7, the world changed, and from my routine life we went over to rooms for identification and purification of the bodies, some of which were in terrible condition, and yet, I cleaned them all with love, dedication and respect.”
As time passed, she tries to come to her senses, and it is not easy for her. “We are still shocked by the amount of evil we saw in the bodies and the condition of some of them. We still have nightmares from the smell. It will take some time before we manage to forget it.”
She says that until this interview she did not allow herself to cry. “I’m afraid that if I cry, I’ll fall apart. I’m a woman who runs away from crying and holds a passion. I also don’t let myself feel. What I want most is for every mother to know with what love and tenderness we purified her daughter,” she says.
Then she bursts into tears.
This is meant to be proof that Mendes’ dishonestly lied to CNN.
At any rate, contrary to Mondoweiss’ insinuation, Mendes did discuss evidence sexual violence before her CNN appearance, and even before the publication of the cited Ynet article.
On Oct. 20, she was quoted in the Daily Mail referring to “evidence of mass rape so brutal that they broke their victims’ pelvis — women, grandmothers, children.” In a video posted on Oct. 24, she notes that those at the morgue saw “genitals cut off” and stated that “woman have been raped.” Ynet itself had previously quoted a video clip in which Mendes says that morgue workers have “seen women who had been raped.” She is similarly quoted in an Oct. 30 piece on a Fox News.
Mondoweiss’ argument, then, relies not only on weak argumentation, but also egregious cherry picking.
And Rami Shmuel …
Mondoweiss pulls a similar stunt with another of CNN’s interviewees, a recovery volunteer named Rami Shmuel. Shmuel told CNN that “There is not a doubt about what our girls went through with terrorists. We found naked women stripped out without any clothes, their legs were spread out.”
Mondoweiss counters:
CNN fails to mention the fact that Rami Shmuel was not present at the festival location during the attack. According to Shmuel’s Facebook post, published on the afternoon of October 7, he was “safe” in a villa in Netivot settlement.
Shmuel claims the next day that he joined efforts to search for bodies and survivors in the area in a personal, unofficial capacity. What Shmuel told his followers on the evening of October 8 did not have any hint of sexual violence: “An hour ago, I left the area, and the scenes are very, very difficult and (…) A war zone in every sense of the word. Hundreds of abandoned bullet-riddled cars, fires still burning in some open areas.” (ellipsis in original)
No hint, they say.
The fact that Shmuel was not at the festival is irrelevant — a red herring with no value beyond throwing off readers. His discussion on CNN is about recovery efforts after the massacre.
More strikingly, although Mondoweiss holds up the Oct. 8 Facebook post as if it is the extent of Shmuel’s testimony, it only represents a sliver of the picture. Shmuel was in the field for 10 days, during which his posts went well beyond references to abandoned cars.
On Oct. 9, he wrote that with every hour that passes and every bit of territory wrested from Hamas, “the magnitude of the disaster, the cruelty of the human animals, and the severe horrors are revealed.” Like in his Oct. 8 post, he shares no specifics about the human impact. Are we meant to conclude from this that he saw no victims?
On Oct. 10, he described a “difficult night” during which the “reality of the great horrors and the disaster” hit him and, for a brief moment, he “cried like a child broken to pieces.” And later that day: “The sights and stories I was exposed to in the last days are something I will never forget until the day I die.”
On Oct. 11, he wrote of “another day of being exposed to horrors” that aren’t shared in the media. It is the front line of hell, he says.
On Oct. 17, he wrote: “Come see how cruelly everyone was murdered here. There is almost no corpse that hasn’t been abused.”
For Mondoweiss to point to Shmuel’s Oct. 8 post as evidence he did not see atrocities — bodies, burned bodies, naked and splayed bodies, or anything else — is plainly dishonest.
Part Three of this series will appear tomorrow.
Gilead Ini is a Senior Research Analyst at CAMERA, the foremost media watchdog organization focused on coverage of the Arab-Israeli conflict, where a version of this article first appeared.
The post Rape Deniers: Evidence of Hamas Sexual Assault Ignored Despite Proof (Part Two) first appeared on Algemeiner.com.
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Israel Declares Start of Gaza Ground Operations, No Progress Seen in Talks
Palestinians inspect the damage at the site of an Israeli strike on a tent camp sheltering displaced people, in Khan Younis, southern Gaza Strip, May 18, 2025. Photo: REUTERS/Hatem Khaled
The Israeli military said on Sunday it had begun “extensive ground operations” in northern and southern Gaza, stepping up a new campaign in the enclave.
Israel made its announcement after sources on both sides said there had been no progress in a new round of indirect talks between Israel and the Palestinian terrorist group Hamas in Qatar.
The office of Israeli Prime Minister Benjamin Netanyahu said the latest Doha talks included discussions on a truce and hostage deal as well as a proposal to end the war in return for the exile of Hamas militants and the demilitarization of the enclave – terms Hamas has previously rejected.
The substance of the statement was in line with previous declarations from Israel, but the timing, as negotiators meet, offered some prospect of flexibility in Israel’s position. A senior Israeli official said there had been no progress in the talks so far.
Israel’s military said it conducted a preliminary wave of strikes on more than 670 Hamas targets in Gaza over the past week to support its ground operation, dubbed “Gideon’s Chariots.”
It said it killed dozens of Hamas fighters. Palestinian health authorities say hundreds of people have been killed including many women and children.
Asked about the Doha talks, a Hamas official told Reuters: “Israel’s position remains unchanged, they want to release the prisoners (hostages) without a commitment to end the war.”
He reiterated that Hamas was proposing releasing all Israeli hostages in return for an end to the war, the pull-out of Israeli troops, an end to a blockade on aid for Gaza, and the release of Palestinian prisoners.
Israel’s declared goal in Gaza is the elimination of the military and governmental capabilities of Hamas, which attacked Israeli communities on October 7, 2023, killing about 1,200 people and seizing about 250 hostages.
The Israeli military campaign has devastated the enclave, pushing nearly all residents from their homes and killing more than 53,000 people, according to Gaza health authorities.
The post Israel Declares Start of Gaza Ground Operations, No Progress Seen in Talks first appeared on Algemeiner.com.
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Pope Leo Urges Unity for Divided Church, Vows Not To Be ‘Autocrat’
Pope Leo XIV waves to the faithful from the popemobile ahead of his inaugural Mass in Saint Peter’s Square, at the Vatican, May 18, 2025. Photo: REUTERS/Alessandro Garofalo
Pope Leo XIV formally began his reign on Sunday by reaching out to conservatives who felt orphaned under his predecessor, calling for unity, vowing to preserve the Catholic Church’s heritage and not rule like “an autocrat.”
After a first ride in the popemobile through an estimated crowd of up to 200,000 in St. Peter’s Square and surrounding streets, Leo was officially installed as the 267th pontiff of the Roman Catholic Church at an outdoor Mass.
Well-wishers waved US and Peruvian flags, with people from both countries claiming him as the first pope from their nations. Born in Chicago, the 69-year-old pontiff spent many years as a missionary in Peru and also has Peruvian citizenship.
Robert Prevost, a relative unknown on the world stage who only became a cardinal two years ago, was elected pope on May 8 after a short conclave of cardinals that lasted barely 24 hours.
He succeeded Francis, an Argentine, who died on April 21 after leading the Church for 12 often turbulent years during which he battled with traditionalists and championed the poor and marginalized.
In his sermon, read in fluent Italian, Leo said that as leader of the world’s 1.4 billion Roman Catholics, he would continue Francis’ legacy on social issues such as combating poverty and protecting the environment.
He vowed to face up to “the questions, concerns and challenges of today’s world” and, in a nod to conservatives, he promised to preserve “the rich heritage of the Christian faith,” repeatedly calling for unity.
Crowds chanted “Viva il Papa” (Long Live the Pope) and “Papa Leone,” his name in Italian, as he waved from the open-topped popemobile ahead of his inaugural Mass, which was attended by dozens of world leaders.
US Vice President JD Vance, a Catholic convert who clashed with Francis over the White House’s hardline immigration policies, led a US delegation alongside Secretary of State Marco Rubio, who is also Catholic.
Vance briefly shook hands with Ukrainian President Volodymyr Zelensky at the start of the ceremony. The two men last met in February in the White House, when they clashed fiercely in front of the world’s media.
Zelensky and Leo were to have a private meeting later on Sunday, while Vance was expected to see the pope on Monday.
In a brief appeal at the end of the Mass, Leo addressed several global conflicts. He said Ukraine was being “martyred,” a phrase often used by Francis, and called for a “just and lasting peace” there.
He also mentioned the humanitarian situation in Gaza, saying people in the Palestinian enclave were being “reduced to starvation.”
Among those in the crowds on Sunday were many pilgrims from the US and Peru.
Dominic Venditti, from Seattle, said he was “extremely excited” by the new pope. “I like how emotional and kind he is,” he said. “I love his background.”
APPEAL FOR UNITY
Since becoming pope, Leo has already signaled some key priorities for his papacy, including a warning about the dangers posed by artificial intelligence and the importance of bringing peace to the world and to the Church itself.
Francis’ papacy left a divided Church, with conservatives accusing him of sowing confusion, particularly with his extemporaneous remarks on issues of sexual morality such as same-sex unions.
Saying he was taking up his mission “with fear and trembling,” Leo used the words “unity” or “united” seven times on Sunday and the word “harmony” four times.
“It is never a question of capturing others by force, by religious propaganda or by means of power. Instead, it is always and only a question of loving, as Jesus did,” he said, in apparent reference to a war of words between Catholics who define themselves as conservative or progressive.
Conservatives also accused Francis of ruling in a heavy-handed way and lamented that he belittled their concerns and did not consult widely before making decisions.
Referring to St. Peter, the 1st century Christian apostle from whom popes derive their authority, Leo said: “Peter must shepherd the flock without ever yielding to the temptation to be an autocrat, lording it over those entrusted to him. On the contrary, he is called to serve the faith of his brothers and sisters, and to walk alongside them.”
Many world leaders attended the ceremony, including the presidents of Israel, Peru and Nigeria, the prime ministers of Italy, Canada and Australia, German Chancellor Friedrich Merz and European Commission President Ursula von der Leyen.
European royals also took their place in the VIP seats near the main altar, including Spanish King Felipe and Queen Letizia.
Leo shook many of their hands at the end of the ceremony, and hugged his brother Louis, who had traveled from Florida.
As part of the ceremony, Leo received two symbolic items: a liturgical vestment known as a pallium, a sash of lambswool representing his role as a shepherd, and the “fisherman’s ring,” recalling St. Peter, who was a fisherman.
The ceremonial gold signet ring is specially cast for each new pope and can be used by Leo to seal documents, although this purpose has fallen out of use in modern times.
It shows St. Peter holding the keys to Heaven and will be broken after his death or resignation.
The post Pope Leo Urges Unity for Divided Church, Vows Not To Be ‘Autocrat’ first appeared on Algemeiner.com.
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The ‘Nakba’ Is Not Our Problem
Pro-Palestinian demonstrators during a protest against Israel to mark the 77th anniversary of the “Nakba” or catastrophe, in Berlin, Germany, May 15, 2025. REUTERS/Axel Schmidt
JNS.org – A smattering of Arabic words has entered the English language in recent years, the direct result of more than a century of conflict between the Zionist movement and Arab regimes determined to prevent the Jews from exercising self-determination in their historic homeland.
These words include fedayeen, which refers to the armed Palestinian factions; intifada, which denotes successive violent Palestinian uprisings against Israel; and naksa, which pertains to the defeat sustained by the Arab armies in their failed bid to destroy Israel during the June 1967 war.
At the top of this list, however, is nakba, the word in Arabic for “disaster” or “catastrophe.” The emergence of the Palestinian refugee question following Israel’s 1948-49 War of Independence is now widely described as “The Nakba,” and the term has become a stick wielded by anti-Zionists to beat Israel and, increasingly, Jews outside.
Last Thursday, a date which the U.N. General Assembly has named for an annual “Nakba Day,” workers at a cluster of Jewish-owned businesses in the English city of Manchester arrived at the building housing their offices to find that it had been badly vandalized overnight. The front of the building, located in a neighborhood with a significant Jewish community, was splattered with red paint. An external wall displayed the crudely painted words “Happy Nakba Day.”
The culprits were a group called Palestine Action, a pro-Hamas collective of activists whose sole mission is to intimidate the Jewish community in the United Kingdom in much the same way as Sir Oswald Mosley’s British Union of Fascists did back in the 1930s. Its equivalents in the United States are groups like Within Our Lifetime and Students for Justice in Palestine, who have shown themselves equally enthused when it comes to intimidating Jewish communities by conducting loud, sometimes violent, demonstrations outside synagogues and other communal facilities, all too frequently showering Jews with the kind of abuse that was once the preserve of neo-Nazis. These thugs, cosplaying with keffiyehs instead of swastika armbands, can reasonably be described as the neo-neo-Nazis.
The overarching point here is that ideological constructs like nakba play a key role in enabling the intimidation they practice. It allows them to diminish the historic victimhood of the Jews, born of centuries of stateless disempowerment, with dimwitted formulas equating the nakba with the Nazi Holocaust. It also enables them to camouflage hate speech and hate crimes as human-rights advocacy—a key reason why law enforcement, in the United States as well as in Canada, Australia and most of Europe, has been found sorely wanting when it comes to dealing with the surge of antisemitism globally.
Part of the response needs to be legislative. That means clamping down on both sides of the Atlantic on groups that glorify designated terrorist organizations by preventing them from fundraising; policing their access to social media; and restricting their demonstrations to static events in a specific location with a predetermined limit on attendees, rather than a march that anyone can join, along with an outright ban on any such events in the environs of Jewish community buildings.
These are not independent civil society organizations, as they pretend to be, but rather extensions of terrorist organizations like Hamas and—in the case of Samidoun, another group describing itself as a “solidarity” organization—the Popular Front for the Liberation of Palestine. If we cannot ban them outright, we need to contain them much more effectively. We can start by framing the issue as a national security challenge and worry less about their “freedom of speech.”
But this is also a fight that takes us into the realm of ideas and arguments. We need to stop thinking about the nakba as a Palestinian narrative of pain deserving of empathy by exposing it for what it is—another tool in the arsenal of groups whose goal is to bring about the elimination of Israel as a Jewish state.
When it was originally introduced in the late 1940s, the word nakba had nothing to do with the plight of the Palestinian refugees or their dubious claim to be the uninterrupted, indigenous inhabitants of a land seized by dispossessing foreign colonists. Popularized by the late Syrian writer Constantine Zureik in a 1948 book titled The Meaning of Disaster, the nakba described therein was, as the Israeli scholar Shany Mor has crisply pointed out, simply “the failure of the Arabs to defeat the Jews.”
Zureik was agonized by this defeat, calling it “one of the harshest of the trials and tribulations with which the Arabs have been inflicted throughout their long history.” His story is fundamentally a story of national humiliation and wounded pride. Yet there is absolutely no reason why Jews should be remotely troubled by the neurosis it projects. Their defeat was our victory and our liberation, and we should unreservedly rejoice in that fact.
The only aspect of the nakba that we should worry about is the impact it has on us as a community, as well as on the status of Israel as a sovereign member of the international society of states. As Mizrahi Jews know well (my own family among them), the nakba assembled in Zureik’s imagination really was a “catastrophe”— for us. Resoundingly defeated on the battlefield by the superior courage and tactical nous of the nascent Israeli Defense Forces, the Arabs compensated by turning on the defenseless Jews in their midst. From Libya to Iraq, ancient and established Jewish communities were the victims of a cowardly, spiteful policy of expropriation, mob violence and expulsion.
The inheritors of that policy are the various groups that compose the Palestinian solidarity movement today. Apoplectic at the realization that they have been unable to dislodge the “Zionists”—and knowing now that the main consequence of the Oct. 7, 2023 pogrom in Israel has been the destruction of Gaza—they, too, have turned on the Jews in their midst.
They have done so with one major advantage that the original neo-Nazis never had: sympathy and endorsement from academics, celebrities, politicians and even the United Nations. Indeed, the world body hosted a two-day seminar on “Ending the Nakba” at its New York headquarters at the same time that pro-Hamas fanatics were causing havoc just a few blocks downtown. Even so, we should take heart at the knowledge that nakba is not so much a symbol of resistance as it is defeat. Just as the rejectionists and eliminationists have lost previous wars through a combination of political stupidity, diplomatic ineptitude and military flimsiness, so, too, can they lose this one.
The post The ‘Nakba’ Is Not Our Problem first appeared on Algemeiner.com.
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