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A Jewish museum exhibit features the Palestinian flag. Some visitors wonder if it belongs.
(J. The Jewish News of Northern California via JTA) — Tucked in the far corner of a large, brightly-lit exhibition hall on the ground floor of the Contemporary Jewish Museum in San Francisco, there is a delicate-looking piece of art with a strong political message.
At first glance, it appears to be three circular vases with flowers in them. The ceramic vases sit on shelves attached to the wall, and colorful collages hang above them. On closer inspection, visitors will notice that the flowers are made out of paper and that affixed to each vase is an image of the Palestinian flag printed on foam board.
A nearby label written by the curators of the exhibit, titled “Tikkun: For the Cosmos, the Community, and Ourselves,” explains that the piece was inspired by a conversation the artist, Tosha Stimage of Berkeley, had with a Palestinian man. He told Stimage about the plants that are native to Palestine — “a place which he can no longer access due to the ongoing conflict in the region,” the curators write.
The label also includes a note about the flag: “Some may find its presence at The CJM troubling or confusing, while others may find it appropriate and forthright. Stimage recognizes the potential for these divergent responses and hopes to use them as a means of generating dialogue.”
On a Sunday afternoon in October, Maury Ostroff read the label and walked away without inspecting the artwork.
Visitors to the “Tikkun” exhibit are encouraged to share their responses to the artwork via comment cards. (Andrew Esensten)
Asked how the presence of the flag made him feel, Ostroff, who is Jewish and lives in Muir Beach, in Marin County, replied, “Unhappy.”
Why?
“It’s not offensive to me in the same way that a swastika is. My skin is a little bit thicker than that. But I wish it weren’t here.”
He added, “What’s so Jewish about this? What’s so ‘tikkun olam’ about all of this?”
For the “Tikkun” exhibit, which opened Feb. 17 and runs through Jan. 8, the CJM invited both Jewish and non-Jewish Bay Area artists to contribute new works on the theme of repair, however they chose to interpret it. “No one is listening to us,” the piece by Stimage, who is not Jewish, is the first work of art featuring the Palestinian flag to be shown at CJM in recent memory; the museum could not say when or if the flag has been displayed on its walls before.
The piece prompted several internal conversations among CJM staff when it was first submitted and, since it has been on display, has generated a variety of responses from museumgoers who have left comments in a box at the entrance to the exhibit. Intentionally or not, Stimage has raised numerous questions with the artwork, including: Does a work of art that is sympathetic to the Palestinian struggle for statehood belong in a Jewish museum? And what is the role of a contemporary Jewish museum, anyway?
“To truly be a contemporary art museum, meaning embedded in the contemporary issues of our day, our job is to provide a platform for dialogue and to share a diversity of perspectives on our walls,” said Chad Coerver, CJM’s executive director since September 2021. “If any institution [like ours] took the path of withholding artwork that troubled our staff, our board or our community, it would be very difficult to mount exhibitions.”
CJM is a member of the Council of American Jewish Museums, a network of 76 museums across the country. CAJM does not have guidelines about the kind of art its member museums can and cannot display, according to Executive Director Melissa Yaverbaum.
J. reached out to several CAJM member museums in New York, Los Angeles and other places by email to ask if they had ever shown artwork with Palestinian iconography or works by Palestinian artists. The museums declined to answer or did not respond.
In recent years, two Jewish museums have been embroiled in controversy over issues relating to the Israeli-Palestinian conflict. The Spertus Institute for Jewish Learning and Leadership in Chicago staged an exhibit in 2008 on Israeli and Palestinian concepts of homeland that included maps and portraits of Palestinians. Following outcry from members of the local Jewish community who felt the exhibit presented Israel in a negative light, the museum decided to close the exhibit after only a few weeks. And in 2019, the director of the Jewish Museum Berlin resigned after the museum tweeted a link to a pro-BDS article in a German newspaper. (The museum previously came under fire for welcoming anti-Zionist scholar Judith Butler and representatives of Iran.)
In a joint interview with J., two CJM staffers who worked on “Tikkun” — co-curator Qianjin Montoya, who is not Jewish, and a Jewish senior curator who served in an advisory role, Heidi Rabben — shared the story of how Stimage’s piece came to be in the exhibit. (Montoya’s co-curator for the exhibit, Arianne Gelardin, no longer works at the museum.)
Since 2009, CJM has invited local artists from different backgrounds to create new work as part of the museum’s annual Dorothy Saxe Invitational. The idea for “Tikkun” was hatched before the pandemic put the planning process on hold. Once the CJM and Saxe — a local philanthropist and art collector — agreed on the theme, the co-curators invited artists “already engaged in healing through their relationship to community or in their practice of daily life,” Gelardin told J. last February.
The 30 artists who accepted the museum’s invitation were given only four months to conceive of and submit new works. That was likely the shortest timeline in the history of the invitational, which has been held 11 previous times, according to the museum. Each artist received a packet of materials compiled by CJM staff, with input from the Shalom Hartman Institute, a non-degree granting Jewish education center, to guide their thinking on “tikkun.”
Stimage was invited to participate because she is “very active” in the Bay Area and because “her work reflects ideas of community and connection,” Montoya said.
The curators said Stimage’s inclusion of the Palestinian flag in her submitted piece came as a surprise and prompted challenging conversations. However, they noted that they found the content of some of the other artists’ work surprising, too, and that it’s not unusual for contemporary artists to push the envelope in their work.
“I wouldn’t say we expected to receive a piece about the Israeli-Palestinian conflict, but we weren’t steering anyone away from that, either,” Rabben told J., adding that the submission guidelines did not place any topic off limits. “That’s a commitment from the museum to authentically represent the creative spirit of the artists that we’re working with,” she said.
Still, the curators said they engaged in a dialogue with Stimage in order to better understand each aspect of her piece and her overall intentions. Through those conversations, the curators learned that Stimage wanted to explore a moment of “rupture,” and that through her piece she hoped to communicate “that before healing or repair might happen, you have to first acknowledge that rupture,” Rabben said.
The Contemporary Jewish Museum in San Francisco is showing “Tikkun,” an exhibit of works by Jewish and non-Jewish artists on the theme of repair. (Andrew Esensten)
Coerver, who was involved in some of the conversations, stressed that “careful consideration” was given to including the piece in the exhibit. “We felt an artwork addressing the plight of the Palestinians was appropriate in an exhibition on healing and repair,” he said. (No work submitted as part of the Dorothy Saxe Invitational has ever been outright rejected, the museum said.)
Stimage did not respond to interview requests from J. According to a CV on her website, she was born in Jackson, Mississippi, and earned an MFA from California College of the Arts in 2016. She is a past fellow at the Yerba Buena Center for the Arts in San Francisco and was an artist-in-residence at Facebook in 2018. She also owns a floral gift shop in Oakland called Saint Flora.
Her work often touches on Black identity; she created a piece honoring Sandra Bland, an African-American woman whose 2015 arrest and death in a Texas jail cell sparked protests, and contributed to a 2019 San Francisco Art Institute exhibit on the Black Panther Party.
“I have a responsibility to create things that will, to the best of my present knowledge, do more good than harm, heal, inspire and uplift other humans,” she told the San Francisco Bay View National Black Newspaper in 2015.
Stimage’s precise views on Israel are unknown. CJM referred J. to her artist statement for “No one is listening to us,” which reads: “Olive, sage, and sumac are flowering plants native to the Mediterranean (including regions of Gaza and the West Bank) that have a direct relationship to contested ancestral land and affect the livelihood of so many Palestinian farmers and families caught in the conflict. They are positioned in the space of The Contemporary Jewish Museum as a metaphor for the ongoing conflict over land rights and the desperate need for restoration and healing of an age-old wound.”
The curators told J. that during their conversations with Stimage about her piece, they asked her why including images of the Palestinian flag was important to her but did not request that she remove them.
“We determined that none of [the piece’s] components in and of themselves signified something problematic or concerning,” Rabben said. “Of course, we had the awareness that the symbol [of the flag] will be read in a variety of ways by a variety of people.”
(Rabben pointed out that the exhibit includes other works with national symbols rendered in provocative ways, such as a black-and-white photograph of an American flag that was torn apart and partially reassembled by Mexican-American artist Jose Arias.)
The Palestinian flag — which contains the Pan-Arab colors of black, white, green and red — was adopted by the Palestine Liberation Organization in 1964. Since then, it has been the primary symbol of Palestinian nationalism.
For decades, the PLO was considered an enemy organization by Israel, and anything associated with it “had no place in Israeli public life,” said Eran Kaplan, an Israeli-born professor of Israel studies at San Francisco State University. Israel never went so far as to ban the flag. However, during the First Intifada, which lasted from 1987 to 1993, Israeli soldiers sometimes followed orders to confiscate the flag from protesters in the West Bank and Gaza.
With the signing of the Oslo Accord in 1993, Israel and the PLO recognized each other as negotiating partners. Yet the Palestinian flag remains a contentious symbol in Israel today. Kaplan noted that it recently served as a flashpoint during the funeral procession of Shireen Abu Akleh, the Palestinian American broadcaster who was killed in the West Bank in May. (The IDF conducted a review and admitted that the Israeli soldier who shot her had most likely misidentified her as an armed militant.) After warning Abu Akleh’s family not to display the flag, Israeli police attacked mourners in East Jerusalem, ripping flags out of their hands and off of the vehicle carrying her casket.
Today, the flag holds different meanings for Israelis and American Jews from different generations and political persuasions.
“There are large segments in Israeli society who view any form of Palestinian national identity as a threat to the existence of Israel,” Kaplan said. “There are others who view the PLO as legitimate partners in any form of negotiations [over the creation of a Palestinian state], but there’s an absolute split over those questions.”
Given the sensitive nature of Stimage’s work and others in the exhibit, the curators decided to solicit feedback from visitors via comment cards available at the entrance to the hall. Rabben said the museum has received a number of comments specifically about “No one is listening to us,” most of which were positive. “The majority of those comments were ‘Thank you for offering space for this topic at the museum,’” she said.
Last month, a security guard sitting in the “Tikkun” exhibition hall told a reporter that he had not witnessed any expressions of outrage or protest through the first nine months of the exhibit. “When we opened we were afraid of negative reactions, but they’re not stressed about it,” he said of visitors. “We have shown worse things here.” The guard, who has worked at the museum since it opened in 2008, mentioned a 2010 exhibit, “Our Struggle: Responding to Mein Kampf,” which included a copy of Hitler’s autobiography. “Some people were cussing us out” for displaying the book, he recalled.
Meanwhile, on the same floor as “Tikkun,” there is another, smaller exhibit containing potentially offensive art. A sign outside of the room warns visitors that inside is a Hitler marionette created by the parents of puppeteer Frank Oz. “Our intention in displaying this object is to keep the memory of the Holocaust alive through the objects and firsthand stories of those who experienced its persecution, and to encourage conversation and education about the ongoing horrors of antisemitism and authoritarianism today,” the sign says.
Coerver, CJM’s executive director, said he was proud that the museum’s three current exhibits — “Tikkun,” “Oz is for Oznowicz: A Puppet Family’s History” and “Gillian Laub: Family Matters,” which includes photographs that Laub took of her Trump-supporting relatives — are raising “challenging questions” and providing opportunities for both visitors and museum staff to “expand our horizons.”
“We’ve been wading into some issues that I think are a little thicker than maybe we’ve been confronting in the past,” he said, “and I hope that continues.”
A version of this piece originally ran in J. The Jewish News of Northern California, and is reprinted with permission.
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Prominent rabbi and fierce Mamdani critic turns his criticism toward Jews and Israel
(JTA) — In the lead-up to New York City’s mayoral election last month, Elliot Cosgrove emerged as one of the most outspoken rabbinic critics of Zohran Mamdani, the anti-Zionist activist who is now the mayor-elect.
On Monday, speaking to a convention of Zionists, Cosgrove turned his critique toward U.S. Jews, saying that supporters of Israel “shouldn’t be surprised” by Mamdani’s roughly 33% tally among Jewish voters.
“For a liberal Zionist disillusioned by the Israeli government, Mamdani’s anti-Zionism is a difference of degree, not of kind,” said Cosgrove, who leads Park Avenue Synagogue on the Upper East Side. “He understood the fissures of our community better than we ourselves did, and the question we face now is, what are we going to do about it?”
Speaking at the the convention of the American Zionist Movement, Cosgrove laid out a vision for a “new chapter of American Zionism,” calling for his audience to “avoid the reductive and destructive tactic of labeling people with whom we disagree either as self-hating Jews or colonialist aggressors.” He said a rigid vision of what Zionism should look like had been damaging for the Jewish people.
“By making unconditional support for the Israeli government a litmus test for Jewish identity,” Cosgrove said, “we ourselves have inflicted harm on the Jewish future.”
Cosgrove’s speech capped a two-day conference for the AZM, an umbrella organization for 51 U.S. Zionist groups that also serves as the American affiliate to the World Zionist Organization. Tensions were running high at the national assembly as Cosgrove took to the podium to call for the Zionist movement to widen its tent.
Speaking to the conference’s roughly 250 attendees in the East Village, Cosgrove lamented what he described as the increasing ideological divide between American and Israeli Jewry as a result of the war in Gaza. He criticized some Israeli policies in laying out why many in the liberal Jewish majority are feeling distanced from Israel.
“Leaving aside the role of historical revisionism and progressive identity politics, the unresolved status of the Palestinians, lacking as they are in freedom of movement and access, self determination and other accoutrements of sovereignty, forms a wedge issue between an increasingly liberal-leaning American Jewry and an increasingly right-leaning Israeli Jewry,” said Cosgrove.
During his address, Cosgrove also criticized the lack of recognition of the Conservative and Reform movements in Israel, adding that the country “neither supports, defends nor recognizes Judaism as I teach it and preach it.”
“The fact that the same government that fails to recognize American Jews also fails to recognize the Palestinian right to self determination only serves to increase American Jews’ sense of estrangement,” said Cosgrove.
The AZM Biennial National Assembly, which was titled “Zionism: Many Visions, One Dream,” brought together representatives from a wide range of U.S. Zionist groups. An hour before Cosgrove’s remarks, Israeli President Isaac Herzog also gave a talk where he lamented growing antisemitism within the United States.
In a Jewish environment shaped by the Oct. 7 attacks and the war in Gaza that followed, Jews have been buffeted by intense criticism on the left, a rise in antisemitism and internal fissures. Cosgrove both referenced and reflected these divisions, which often pit Jews offering full-throated support for Israel, its military and its government, against those like Cosgrove who are committed Zionists but expressed doubts about the conduct of the war and Israel’s political direction. Far to the left of both groups are increasingly visible Jewish anti-Zionists and younger Jews deeply disillusioned with the Jewish state, whom Cosgrove also referenced in his talk.
To address the growing divide within American Jewry over support for Israel, Cosgrove called for “heshbon hanefesh,” or a “self audit.” But the onus for “heshbon hanefesh,” Cosgrove added, “goes both ways” — and he reinforced red lines that he laid out in a October sermon against Mamdani and his Jewish supporters that spurred a rabbinic statement that drew more than 1,300 signatures.
“For such a time as this, when Israel is surrounded by enemies, Jewish critics of Israel need to be judicious in how they voice their dissent,” continued Cosgrove. “It’s one thing to attend a pro-democracy rally in a sea of Israeli flags that begins and ends with the singing of ‘Hatikvah.’ It’s another thing to stand in an encampment next to someone calling for global intifada.”
But within the broad Zionist tent, Cosgrove argued, all views should be taken seriously in the quest to build a future for Zionism while it is under attack..
“The future dream of American Zionism depends not on my vision or yours, not on the right or the left, religious or the secular,” said Cosgrove. “It’s a dream that depends on all of us together, an American Zionism for such a time as this, bold enough to embrace the voices, complexities, paradoxes and even contradictions of our age.”
At the conclusion of his speech, dozens of audience members stood to applaud, though a couple of “boos” could be heard across the room.
During a brief Q&A following the keynote speech, Marc Jacob, a member of the Haredi Orthodox slate Eretz HaKodesh, said he felt “ostracized” by Cosgrove for “wanting to open the door to those who are sitting in camps that are against the Jewish state.”
In response, Cosgrove clarified that he was “trying to stand firm in my convictions, but also embrace those views to the left of me who don’t represent my views.”
“I was not speaking about those outside of the camp who seek the ill will and destruction of the Jewish people,” said Cosgrove. “I was speaking about the ability of those within the tent to find an opportunity, a platform to support Israel in a way that need not be aligned with every policy of this or that Israeli government.”
The post Prominent rabbi and fierce Mamdani critic turns his criticism toward Jews and Israel appeared first on The Forward.
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Israel faces a most dire threat, and there’s only one solution
Most discussions about “saving” Israel revolve around geopolitics and security from the dangers posed by the rest of the Middle East. But the most vexing of the challenges facing the Jewish state is internal.
The burgeoning military and economic crisis surrounding Haredi communities risks destabilizing the entire state. What is needed is an organized effort, across all sectors of society, to incentivize hundreds of thousands of Haredi Jews to participate in Israel’s shared life in ways that, while honoring their practice, will prevent the social and economic disintegration that looms if no drastic changes are made.
This effort should be organized through a new ministry, tasked with encouraging and assisting Haredim in pursuing a more modern education, employment, military service and active citizenship. Ideally, it would be an independent statutory body, shielded from daily politics.
An unavoidable demographic problem
The significantly higher-than-average Haredi birthrate means the Haredim are projected to make up a third of Israel’s citizens by 2050, and a majority soon thereafter.
This creates a major economic problem. Right now, Haredi communities are broadly subsidized by the Israeli government: As one indicator, Haredi men have a participation level in the workforce of just around 50%. Many of those who do work do so in jobs in the religious establishment — as kashrut supervisors, mikveh workers, and so on.
That lack of economic productivity is made up for by governmental spending. For the 2023–2024 budget cycle, some reporting estimates that spending directly targeting Haredi communities — including through stipends for scholars and funding for yeshivas and religious institutions — was on the order of NIS 13.7 billion, about $4 billion. But more spending on the community is not officially recorded — for example, that on the child subsidies, which overwhelming benefit the Haredim, whose birthrate is almost three times higher than that of other Israelis.
The Haredi leadership is entrenched in its refusal to change. They reject all calls to have yeshivas integrate a core curriculum that would enable the next generation to be employable in a modern economy, insist on Torah study as the main vocation for men well into adulthood, and have practically sanctified draft evasion.
The implications are existential. Already today, as the productive sector bears an ever-heavier burden, there is growing emigration among non-Haredim — engineers, doctors, and entrepreneurs taking with them the talent and capital that drive Israel’s economy. According to recent data, about 125,000 Israelis have left since 2022.
And as the Haredi share of the population rises, it is likely they will help secure the political right — for which they overwhelmingly vote, in large part because of support for a continuing Haredi draft exemption — as something like the permanent ruling bloc.
That outcome is all but sure to further accelerate emigration. The result will be deepening poverty, and further military insecurity, as less Orthodox portions of the population increasingly rebel against a system they see as unjustly demanding they put their lives on the line to protect the Haredim from the dangers of war.
At present, every incentive structure encourages the Haredim to persist in this madness. The Haredi community, to a large extent, ostracizes those who leave the flock — estimated as between 5% and 15% of the community — and in many cases even the tiny minority who merely enlist in the army.
A radical solution
With communal leadership so averse to change, what can the rest of Israel do?
The incentive structure must be turned on its head, through a series of radical but necessary governmental moves.
- Tie all school funding to compliance with a national core curriculum. Haredi youth, particularly boys, currently experience little to no instruction in modern subjects. This cannot continue. It creates a crippled society that is beholden to the rabbis, and ensures the Haredi community cannot contribute meaningfully to Israel’s economy, as new generations are not given the knowledge and skills to work. This lack puts an unbearable economic burden on the ever-shrinking rest of Israeli society.
- Phase out study stipends past university age. Some will object that this move will destroy the yeshiva lifestyle. But that lifestyle is a result of power politics, not tradition: in the West, many Haredim are working members of society and thrive as such.
- Redesign child subsidies. Haredim currently have an average of almost seven children per family, which is financially possible largely because of child subsidies issued by the state. To encourage workforce participation, this system must be adjusted, such that families cannot subsist primarily on these subsidies: If this trend continues, the state will buckle under the economic burden of supporting the rapidly expanding community. This must be done with great sensitivity, and apply only to future births.
- And, critically, mandate full national or military service for all citizens, with some tailored options for Haredi sensibilities.
The message would be that modern Israel will not continue to fund its own destruction. In charge of implementing it would be the new ministry. Its main areas of responsibility would include:
- Public outreach and culture — Enshrining the message that integration is not betrayal of faith, but rather an expansion of opportunity: Torah and modernity can coexist, and work, service and education are deeply Jewish values.
- Military and national service — In coordination with the IDF, establishing dedicated Haredi military tracks, alongside national service paths for some men and women who insist on that route. This would involve expanding existing routes, including the number of dedicated Haredi units in the military, and providing housing and psychological support for recruits facing ostracism.
- Adult education — Establishing adult education institutions offering full core studies to Haredim who never learned math, English or science. State scholarships and stipends during the transition period, would encourage participation.
- Employment and entrepreneurship — Creating partnerships with employers to fund professional training, apprenticeships, and personal mentorship, as well as tax incentives for companies hiring Haredim or ex-Haredim — especially in high-tech, healthcare and education, fields where Haredim have already made some inroads.
- Social and family support — Forming a national network of counselors, social workers and career coaches to accompany Haredim through their increasing integration into the modern world. Many Haredim will be deeply resistant to this change; establishing thoughtful routes to help them will be crucial to the initiative’s success.
The necessity of adaptation
Integration does not mean the Haredi lifestyle must end — only that it must adapt, so that the society in which it exists can sustain into the future. The goal would be to make integration safe and feasible.
The scale of the initiative must match that of the threat. It will cost tens of billions of shekels — but the money must be found, just as it was found for the endless Gaza war, which, for all its importance, posed a lesser risk to Israel’s continuance. Israel already spends vast sums each year subsidizing unemployment and ignorance in the Haredi sector. Redirecting some of these funds to integration will yield immense economic and social returns. I hope that many donors, secular and religious alike, will join the effort.
A great confrontation over such an ambitious effort would be unavoidable. Many Haredim, including their elected officials, will rage and accuse the government of waging war on Judaism. Protests, petitions to the Supreme Court, and even charges of antisemitism will follow. The Haredi leadership will claim the government seeks to “convert” them. But this fight must be fought at some point; the options are to fight it now, or to risk an even worse version of it in the future.
The irony is that the current situation is bad for the Haredim themselves. They are trapped in a system that denies them opportunities, and leads them instead to enforced poverty and dependence on rabbinic leadership. This leadership has built a structure of control that survives only by keeping its public helpless.
For too long, powerful parties, including the governing Likud, have kicked this issue down the road, sacrificing the nation’s future for coalition stability. It is a moral and strategic disaster. Israel’s place in the modern world hangs in the balance.
The post Israel faces a most dire threat, and there’s only one solution appeared first on The Forward.
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Qatar, Turkey Try to Circumvent Hamas Disarmament as Terror Group Escalates Crackdown in Gaza
Palestinians walk past the rubble of destroyed buildings, amid a ceasefire between Israel and Hamas, in Jabalia, northern Gaza Strip, November 6, 2025. Photo: REUTERS/Mahmoud Issa
As the United States pushes for the second phase of President Donald Trump’s Gaza ceasefire to begin, Israel is warning that Qatar and Turkey are trying to shield Hamas from disarmament as the Palestinian terrorist group seeks to reassert control over the war-torn enclave.
Qatar and Turkey have proposed alternatives to a central provision of Trump’s peace plan, according to Israeli media reports. Rather than requiring Hamas to disarm, Qatari and Turkish officials have pushed for the Islamist group either to hand over its weapons to the Palestinian Authority or place them in secure storage under international oversight.
As part of this plan, Qatar and Turkey are reportedly advocating a two‑year grace period during which Hamas could legally retain its weapons.
However, Israeli officials have rejected these options as unacceptable, arguing they would allow the terrorist group to maintain its influence in Gaza, which Hamas has ruled for nearly two decades.
Israel has made clear it will allow Hamas just a few months to give up its weapons, warning it will act unilaterally if the group is not disarmed promptly.
Turkey and Qatar, both longtime backers of Hamas, have been trying to expand their roles in Gaza’s post-war reconstruction, which experts have warned could potentially strengthen Hamas’s terrorist infrastructure.
Israeli officials have repeatedly rejected any Turkish or Qatari involvement in post-war Gaza.
The first stage of Trump’s peace plan, which took effect in October, included Hamas releasing all the remaining hostages, both living and deceased, who were kidnapped by Hamas-led Palestinian terrorists during their Oct. 7, 2023, invasion of and massacre across southern Israel. In exchange, Israel released thousands of Palestinian prisoners and detainees, including many convicted terrorists serving life sentences, and partially withdrew its military forces in Gaza to a newly drawn “Yellow Line,” roughly dividing the enclave between east and west.
Currently, the Israeli military controls 53 percent of Gaza’s territory, and Hamas has moved to reestablish control over the other 47 percent. However, the vast majority of the Gazan population is located in the Hamas-controlled half, where the Islamist group has been imposing a brutal crackdown.
The second stage of the US plan is supposed to install an interim administrative authority — a so-called “technocratic government” — deploy an International Stabilization Force — a multinational force meant to take over security in Gaza — and begin the demilitarization of Hamas.
As the international community works to implement phase two of the ceasefire deal, Qatar and Turkey are now insisting that Israel must withdraw from Gaza before Hamas can disarm — a demand Jerusalem vehemently opposes, warning it would give the terrorist group time to reassert full control over its half of Gaza and remove any incentive to disarm later on.
On Saturday, Qatari Prime Minister Mohammed bin Abdulrahman Al Thani said the international community has only achieved a “pause” in fighting, but not a full ceasefire, stressing that Israel would need to withdraw from the entire enclave to make it possible.
“A ceasefire cannot be completed unless there is a full withdrawal of the Israeli forces, there is stability back in Gaza [and] people can go in and out, which is not the case today,” Al Thani said during a press conference.
The Qatari leader also said that the mediating countries, including Turkey, Egypt, and the US, are “getting together in order to force the way forward for the next phase.”
However, Al Thani emphasized Qatar considers phase two to be “temporary,” arguing that addressing the immediate situation in Gaza alone is insufficient without tackling what he described as the underlying causes of the conflict.
“This conflict is not only about Gaza, but also the West Bank. It’s about the rights of the Palestinians for their state,” he said. “We are hoping that we can work together with the US administration to achieve this vision.”
According to the ceasefire plan, the Israeli army is required to withdraw further as the disarmament process unfolds. However, Israel has made clear that it will not pull back until Hamas disarms and other conditions are met.
“We will not allow Hamas to reestablish itself. We have operational control over extensive parts of the Gaza Strip, and we will remain on those defense lines,” Lt. Gen. Eyal Zamir, chief of staff of the Israel Defense Forces (IDF), said on Sunday. “The Yellow Line is a new border line, serving as a forward defensive line for our communities and a line of operational activity.”
Meanwhile, Turkish Foreign Minister Hakan Fidan said a credible Palestinian civil administration and a vetted, trained police force should be established before Hamas can disarm.
In a press conference, Fidan emphasized that without these conditions, expecting Hamas to disarm is neither “realistic nor doable.”
However, Hamas continues to reject full disarmament, saying the group is only open to storing or freezing its weapons in order to preserve “the Palestinians’ ability to defend themselves.”
“Hamas is willing to discuss these ideas in the context of a ceasefire or long-term truce within a political process that will lead to the establishment of a Palestinian state,” senior Hamas official Basem Naim said in a statement.
In Gaza, Hamas’s brutal crackdown has continued to escalate dramatically as the terrorist group moves to reassert control over the enclave and consolidate its weakened position.
Following the death of Yasser Abu Shabab, the leader of an armed anti-Hamas Palestinian faction, last week, Hamas has given militants a 10-day ultimatum to surrender in exchange for promises of amnesty, according to Israel’s Channel 12 and reports on social media.
Abu Shabab, a Bedouin tribal leader based in Israeli-held Rafah in southern Gaza, had led one of the most prominent of several small anti-Hamas groups that emerged in the enclave during the war that began more than two years ago.
He died last week while mediating an internal dispute between families and groups within the militia, dealing a setback to Israeli efforts to support Gazan clans against the ruling Islamist group.
Since the ceasefire took effect two months ago, Hamas has targeted Palestinians who it labeled as “lawbreakers and collaborators with Israel,” sparking widespread clashes and violence as the group moves to seize weapons and eliminate any opposition.
Social media videos widely circulated online show Hamas members brutally beating Palestinians and carrying out public executions of alleged collaborators and rival militia members.