Omer Bartov is whitewashing Israel’s enemies
‘When someone says to you that he wants to kill you – believe him.’ Israeli novelist Roni Gelbfish was quoting her grandmother, a Holocaust survivor, during a radio interview shortly after Hamas’s pogrom on 7 October 2023. Most people would empathise with Gelbfish’s grandmother in the aftermath of the atrocities of that terrible day. Hamas had once again shown, in the most horrific way imaginable, that it should be believed when it says it wants to slaughter Jews.UNESCO joins Palestinians in rewriting Jewish history in Judea and Samaria
But if Omer Bartov feels any empathy with Gelbfish’s grandmother, he hides it well. In his new book, Israel: What Went Wrong, the American-Israeli professor at Brown University cites the quote as an example of Shoatiyut, which he translates from Hebrew as ‘Holocaustism’. This is the tendency, he argues, to interpret and exaggerate the threats facing Israel through the prism of the Holocaust and anti-Semitism more broadly.
Although Bartov offers a cursory criticism of the Hamas pogrom, he is really interested in condemning the Israeli reaction. He claims that framing 7 October as a Nazi-like attack on Jews is little more than an attempt to justify what he calls the ‘genocidal’ assault on Gaza.
Bartov’s argument is of a piece with that of Israel’s enemies in the Middle East and beyond. They view the Jewish State as evil incarnate, a prime representative of a malign West. They claim that Israel cynically weaponises the Holocaust and the charge of anti-Semitism to deflect what they call ‘legitimate criticism’ of its actions – in this case, the ‘genocide’ in Gaza.
To make this argument, Israel’s enemies deny and downplay the very real anti-Semitic threats it faces, from the assorted Islamist groups like Hamas, hell-bent on its destruction, to their nation-state supporters, Iran, Pakistan, Qatar and Turkey. By minimising and erasing these formidable threats, Israel can be portrayed as a singularly malevolent nation, killing for killing’s sake. Anyone who has followed the conflict in Gaza and the broader Middle East – and not just on the Qatar-funded Al-Jazeera but also on the BBC and Sky – should be familiar with this portrayal. Israel appears to be fighting a war for no good reason, rather than what it’s actually doing – defending itself against an all too real, annihilationist threat.
In What Went Wrong, Bartov lends credibility to this anti-Israel case, from the denial of the anti-Semitic threat to the accusation of genocide. After all, he’s a professor of Holocaust studies at an Ivy League university and he served as a company commander in an Israel Defence Forces (IDF) combat unit in the 1970s. His credentials have turned him into a valued guest on anti-Israel media. He’s written articles for the Guardian and the New York Times and has appeared on the virulent anti-Israel podcasts of Owen Jones and Mehdi Hasan.
But What Went Wrong is no dispassionate academic analysis. It is the work of a professor-activist who, at the very least, is willing to omit key facts to make his case.
Three shocking examples pertain to the Temple Mount, Joshua’s Altar on Mount Ebal, and Solomon’s Pools.She lost everything after supporting Israel: 'To be a good Arab and a good Muslim, part of it is to hate the Jews'
In 1999, the PA-led Wakf conducted vast, illegal construction projects on the Temple Mount and beneath it, willfully destroying centuries of Jewish archaeological treasures.
The Wakf unceremoniously dumped 400 trucks full of archaeologically rich soil into the Kidron Valley. Thousands of artifacts from the Temple periods have since been found through careful sifting of the debris by Israeli archaeologists.
On Mount Ebal near Nablus, a large archaeological site identified by the late Prof. Adam Zartal as the altar of Joshua has been imperiled.
The PA drew up plans to pave over the site with roads and 24 high-rise housing units, and in 2001, Palestinian contractors ground part of the ancient stone fencing at the site to make gravel for roads.
Recently, Israel halted renewed Palestinian attempts to vandalize the spot, and has approved the establishment of a yeshiva and a settlement nearby that will also protect the archaeological site.
Another infuriating episode relates to the incredible aqueduct identified as King Solomon’s magnificent water system for Jerusalem. This runs from Hebron through Bethlehem to Jerusalem, including what is today termed Solomon’s Pools southwest of Bethlehem.
This marvel of ancient engineering, 40 km. long, is described in detail in the Bible, and the description matches the archaeological findings precisely.
The pools and aqueducts survived 2,000 years of summers, winters, and many invaders and predators – until the arrival of the PA.
In 2022, the PA dug an enormous 1,500 dunam quarry pit at Beit Fajar right through a section of the aqueduct. The quarrying caused irreversible damage to the aqueducts, with some 100 meters of tunnel and approximately 2,000 meters of the aqueduct on either side of the tunnel reduced to rubble.
Only recently has the government of Israel (finally!) stepped in to prevent further damage to the relics and to develop the site for organized biblical tourism.
The Israeli cabinet has just approved NIS 113 million in government funding for protection and development of 70 Judea and Samaria heritage sites.
Finance Minister Bezalel Smotrich and Heritage Minister Amichai Eliyahu advanced this budget allocation.
While insufficient given the scale of the challenge, this funding signals a shift in policy. Enforcement has increased, site development and public access have begun, and after decades of neglect and looting, long-buried historical treasures are being uncovered.
The discoveries are significant, with the potential to reshape global scholarship on entire historical periods of importance to world heritage.
Some examples: at Hyrcania, near the Jerusalem-Dead Sea highway, a fortress marking the fall of the Hasmonean Kingdom is being revealed as a “mini-Masada,” complete with siege systems, underground chambers, inscriptions, and ritual baths.
At the Alexandrian fortress on Mount Sartaba, mentioned in the mishna in connection with signal fires that inspired today’s Independence Day torch-lighting ceremony, excavations are producing dramatic new findings too.
Every such archaeological excavation is a victory over Palestinian denialism and UNESCO’s ISIS-like efforts at Jewish erasure.
Within just five hours, Dalia Ziada managed to leave Egypt, abandoning her entire life and everyone she knew. In that brief span of time, she packed what she could, received help from friends in Israel and the US, and fled the country where she had been born, raised and educated, and where she had built a career and become a prominent public figure. It happened just two weeks after the Oct. 7 massacre.
Until the final moment, she refused to believe she would have to flee. Ziada was already well acquainted with incitement campaigns, abuse and online threats. As an activist for liberal democracy, a fierce opponent of the Muslim Brotherhood and an outspoken supporter of Israel's right to exist, she had paid a public price for years. This time, however, another threshold had been crossed.
"It came to the point that they were using a verse from the Quran to justify my killing," she says. "A local group in my family's neighborhood went to my family's house looking for me. Thank God I was not there that night." At the same time, she says, lawyers affiliated with the Egyptian government began pursuing legal action against her on serious charges. "These two combined made me feel trapped," she says. "I could have ended up in jail waiting to be executed on treason accusations, or being immediately killed by some Salafists. And then the government would come out and say, 'Oh, we're sorry,' and that's it. It was a matter of life or death."
The trigger for all this, she says, was her public declaration that Hamas was a terrorist organization and that Israel, like any other country, had the right to defend itself. But that was only the beginning.
Ziada, 44, was born and raised in Egypt in a Muslim family. Her father, who died when she was 19, was drawn to Sufism, a more spiritual and moderate tradition within Islam. She describes him as a liberal, open-minded man who deeply influenced her worldview. After his death, in a conservative society where her mother was left alone with two teenage daughters, Ziada began wearing the hijab. She emphasizes that this was not a purely religious decision, but a response to social pressure and her mother's need to protect her and her sister. Over the years, the head covering became part of her identity, as well as the focus of an unresolved internal crisis.
She studied international relations at the Fletcher School of Law and Diplomacy at Tufts University in Massachusetts and devoted her career to researching Middle East geopolitics, advancing democracy and working for regional peace. For her, "peace" was never limited to an agreement between Israel and the Arab world.
"By peace, I'm speaking not only about Arab-Israeli peace, but peace between all the factions of the Middle East," she says. "You have Muslims, Jews, Druze, Christians. You have people from different religious and ethnic backgrounds, the Kurds and others, who have spent, I would say, thousands of years fighting with each other. My hope and my fight, and still my fight, is to get to a point where they understand that we are all human, regardless of where we belong. At the end of the day, we all want to live good lives. We all want to live in peace."
From that standpoint, she says, she had always supported Israel's right to exist. "This is unfortunately not very common among people with my background, Muslims, Arabs, Egyptians and so on," she says. "This caused me a lot of problems and a lot of trouble in the past, but it did not get to the point that it really threatened my life."
At the same time, she was waging an ideological campaign against the Muslim Brotherhood. In her view, the organization is not merely a political rival, but the bearer of an ideology that rejects the very principle of human equality. "The ideology of the Muslim Brotherhood removes this concept that all of us are human and equal," she says. "It tries to divide the world into Muslims, who are good and superior to everyone else, and non-Muslims, who should be submissive to Muslims. This is exactly the ideology of the Muslim Brotherhood, which is something I totally rejected as a Muslim myself."
Then came Oct. 7.
According to Ziada, she was one of only three people in all of Egypt who dared to say publicly that Hamas was a terrorist organization. The claim illustrates the extent of the isolation she felt. "We are speaking about the most populous country in the Middle East," she says. "We are over 110 million people now, maybe more. It is really dangerous to think that this massive population could be radicalized."
What shocked her was not only the terrorists' actions, but the response on the Arab street. "We saw how horrible it was, how brutal Hamas and its followers were toward Israelis, including innocent people who were literally in their pajamas in their own homes," she says. "Unfortunately, people in Egypt and in so many Arab countries were celebrating what happened as a victory."
She stresses that these were not merely members of the Muslim Brotherhood, Salafists or extremist activists. "They were mainstream Egyptians, people who look like me," she says. "So I had to speak up. I had to tell them exactly what happened on that day. It is not acceptable to celebrate such brutality. Then they turned against me."





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