We Believe in Israel (WBII), in partnership with Stop the Hate UK, is proud to release a vital new publication:

“Where Truth Goes to Die: A Rebuttal to ‘Palestine: Where International Law Goes to Die’.”

This meticulously argued brief directly challenges the recent report by Forbidden Stories, which purports to expose Israeli misconduct but in fact traffics in selective evidence, ideological bias, and the dangerous conflation of fact and fiction.

Together with Stop the Hate UK, we have set out to unpick the core distortions embedded in the original piece—revealing:

• Its refusal to place incidents in the broader context of international armed conflict;

• Its erasure of Israel’s democratic legal apparatus and commitment to internal review;

• Its moral sleight of hand that equates terrorism with resistance, and self-defence with war crimes;

• And its role in amplifying antisemitic narratives under the guise of human rights journalism.

This publication is part of our shared commitment to countering hate, exposing propaganda, and ensuring that international debate about Israel remains anchored in truth, law, and moral clarity.

At a time when Israel is under siege not only militarily but also in the court of public opinion, such work is more urgent than ever.

We urge you to share this resource widely—with policymakers, media professionals, and community leaders who deserve better than weaponised misinformation.

Read Our Report 

Written by Elisa Tobelem for WBII

As we have now entered the Jewish month of Nissan, Jews all over the world prepare themselves to celebrate the spring festival of Passover, or “Pesach”. Now, if we had to ask people what they know about Passover, many would likely refer to the extremely long meal, also known as the Seder, where no one is allowed to eat anything besides a piece of celery for the first hour and a half and where Jewish families come together from all over to engage in what can only be classified as Kardashian-level drama (does a lamb recipe really warrant this?). Others may refer to the weeklong obligation to forego all wheat – goodbye bread and pasta – and our efforts to convince ourselves matzah is a suitable replacement (matzah pizza anyone?) when it is, in fact, a dry cracker. When it comes to the Passover story, we often hear about the ten plagues; frogs falling from the sky and the splitting of the sea; I find that my yearly rewatch of the ‘Prince of Egypt’ really helps me grasp those key details (perhaps not quite historically accurate, but a cinematic masterpiece nonetheless).

All of these things are relevant. However, beyond these details, Passover is known as one of the most important festivals in the Jewish calendar. Jews love to celebrate, but amidst these occasions, there are three standouts; Sukkot (The Festival of Tabernacles); Pesach (Passover) and Shavuot (The Festival of Weeks). These are known as the ‘Shalosh Regalim’ or the ‘Pilgrimage Festivals’; they were named as such for two reasons: firstly, and perhaps more obviously, because Jews were expected to perform a pilgrimage to Jerusalem to honour them. Secondly, these three festivals coincide with three important harvest times in Israel – Sukkot marks the end of the fruit harvest (last harvest before winter); Pesach with the barley harvest (early spring harvest – new planting season) and Shavuot with the wheat harvest (late spring harvest). As such, they all act as critical benchmarks across the Jewish year for both historical and agricultural reasons.

Passover: The Origin, Backstory and General Timeline

Passover specifically, is fundamentally about celebrating the Exodus of the Jewish people from Egypt. For many years after Joseph arrived in Egypt, the Hebrews were able to live peacefully with the Egyptians. However, the Torah tells us this all changed when Joseph died (a whole other story, go back and watch the last few episodes) and a new Pharaoh came to power; one who didn’t know the Hebrews and thus saw them as a threat. As such, to exert control over the growing Hebrew population, this new leader enslaved us, and we would spend the next two hundred and ten years living in slavery. During this time, the Hebrew nation saw much strife and pain; aside from forced labour; Hebrew women were raped and eventually, the Egyptians began killing off baby boys in an attempt to contain the growth of the Hebrew population.

Unfortunately, this dark period lasted for generations – up until, the Torah says, “G-d heard the cries of the Hebrews and sent them a saviour” – this saviour being Moses. The Passover story, therefore, technically begins at the time of Moses’ birth, as with G-d’s guidance, he is the one to lead us to liberation, but in reality, the exodus from Egypt didn’t take place till 80 years later. When Moses is born – to save him from the fate faced by other Jewish baby boys – his mother Yocheved sends him down the River Nile in a basket where he is eventually found by the Pharaoh’s daughter and is raised in the palace (Again, the Prince of Egypt really clears up any confusion here). Moses grows up as an Egyptian, but deeply struggles with the pain felt by the Hebrews, and he is eventually forced to flee Egypt when he kills an Egyptian for beating a Hebrew.

It is whilst he is in “exile” that he will meet his wife Tzipporah, and more importantly, that G-d will appear to him in the form of a burning bush. G-d instructs him to go to Pharaoh and demand that he “Let My people go”, and whilst Moses originally contests this, he eventually returns to Egypt with his family.

Unsurprisingly, Pharoah is like “thanks, but no thanks”, and to punish Moses for even suggesting this, he increases the burden on the Hebrews. Moses, feeling guilty, turns to G-d and asks, “why is this happening?”, to which G-d reveals not only that he has big plans for Pharaoh and that the Hebrews will be freed, but moreover, that He will name the Hebrews as His chosen people and bring them to the Land He promised to the Patriarchs and ancestors. As such, Passover is a critical turning point in our journey towards the Promised Land; the land, coincidentally, that people try to argue isn’t ours today.

But we are getting ahead of ourselves. Where were we? Ah yes, the big plans, also known as, the 10 plagues. Which were:

1)      Water turning to Blood

2)      Swarms of Frogs

3)      Lice infesting all men and beasts

4)      Hordes of wild animals invade Egypt

5)      Pests kill domestic animals/ cattle

6)      Painful boils for the Egyptians

7)      Fire and Ice combine from the Sky

8)      Swarms of Locusts

9)      Darkness

It is important to note, before we get to the final plague, that after each plague, Moses attempted to reason with Pharaoh. Each time, Pharaoh remained hardened – making promises of their freedom but reneging on these just as quickly. No matter the strife of his own people and the Power of G-d evident in each plague, Pharaoh would not budge.

As such, the Hebrews and any new believers even amongst the Egyptians, were given an instruction: that they sacrifice a lamb and smear its blood on the doorframe. Why? Because then came the last plague:

10)  The killing of firstborn boys in Egypt

The smearing of the blood on the doorframe, therefore, was an outward sign that the household had faith and acknowledged G-d’s power, and as such, this let G-d know to pass over these homes when He passed through Egypt. Hence, the name ‘Passover’.

Exodus

Given the scale of the tragedy from this plague, Pharaoh swiftly changes his mind, almost begging the Hebrews to leave the land. In order to avoid the possibility of Pharaoh going back on his word, the Hebrews leave Egypt hastily, leaving no time for their doughs to rise, and they are forced to take the unleavened provisions (the only time in history Jews travelled light). From here we derive the eating of Matzah during Passover – the more general rule is that we may not eat anything that has risen for more than 18 minutes. As the Hebrews are departing from Egypt and reaching the Red Sea, Pharaoh chases after them, trapping them. G-d commands Moses to raise his staff over the water and the sea splits, allowing the Hebrews to pass, but closing in time to engulf the Egyptian army.

 Principal Themes

1.      Renewal  

Although the Jewish New Year officially takes place in autumn, at Rosh Hashanah, many consider that the month of Nissan, and more specifically Pesach, are the beginning of the year in the Jewish Calendar. Why? Well, first, as mentioned earlier, Pesach marks the start of the early spring harvest, and as we know, spring is associated with “rebirth” and creation, as flowers and plants begin to bloom again; animals end their hibernation period (as do I, if I’m honest) and the new season signals the start of lighter and brighter times. For many, this is therefore the perfect time for fresh starts; the cleaning that must take place in Jewish households prior to Pesach reflects this. Yes, on the one hand, it is primarily to ensure that there is no forbidden “hametz” (wheat; yeast; other non-kosher for Passover products in the house), but moreover, it ensures that the house is cleared of clutter, unwanted items and clean for the new season. It is interesting to note here therefore that, although Passover is a specifically Jewish holiday, the preparation process for Pesach is in fact universal. In contemporary settings, we see many people preach the idea of “spring cleaning” and lucky for Jews, it is pre-set in our calendar. 

2.      Liberation

Tied to this theme of renewal is the theme of liberation. Naturally, one of the most important parts of the Pesach story is our freedom from slavery in Egypt and an end to the visceral struggle the nation endured. However, there is much more to this theme than a literal understanding. Many believe that Pesach also marks a period in which to rid oneself of their spiritual shackles – much like we clean our homes of “hametz”, we must partake in equally important internal “hametz-cleansing”. What are the things which hold us back? Is it our self-doubt; our pride; our lack of faith or trust? In order to thrive, create and benefit from new opportunities in the upcoming seasons, we must tackle these internal obstacles – much like the Hebrew nation had to let go of their identity as an enslaved, struggling people in order to be mentally ready to receive the Torah at Mt Sinai. Matzah is our modern-day manner of reminding us of this journey from slavery to freedom – of distinguishing the festival from our everyday. Once again, we see that Passover reaps a universal lesson – essential for Jews and Non-Jews alike – in order to grow, we must let go of the things which hinder us – our self-limiting beliefs, our grudges, our past failures. They may be a part of who we are, but they do not have to define us. It’s crazy, isn’t it? There are people who spend thousands of dollars in therapy to hear just that and all that we need is to celebrate Pesach. Who’d have thought it?

 3.      Faith 

As many of the Jewish festivals are, Pesach is a story of faith.  However, more than any other, Pesach is about retaining faith. Though everyone is different, for most, it is easy to have faith in the good times; as I sit in the sun with a glass of rose (ideal springtime activity), and in our daily lives when (thank G-d) health, wealth and family seem secure and settled. And B”H, as we are in the month of Nissan and celebrate Pesach, all we can wish for are miracles and blessings for ourselves, those we love and our people. We often hear, “G-d is good, G-d is great” and yes, indeed, G-d IS good – it is incredibly important to recognise our blessings, always. But even more crucial perhaps, and as difficult as it may be, we must as fervently acknowledge this in the darker times. The times when even getting out of bed is a struggle, when we are lost or feel ignored, those are the times when we must have the most faith. Whilst the Jewish story is repeatedly about finding the strength to have faith amidst the darkness, Pesach is the quintessential example. 210 years of slavery? Of anguish? Of generations praying to be freed from their torment? There were likely countless opportunities along the way to lose faith – and undoubtedly some must have. But what Pesach shows us more than anything else is that G-d is THERE, G-d is listening. Though the time frame seems immense, when the time came for the Hebrews to be free, G-d’s presence was undoubtable; not only did we see the 10 plagues and our liberation, but he then deemed us His chosen nation, gave us the Ten Commandments and eventually led us to the Promised Land.  I do not claim to be an expert in any way in our religious history or even in faith – we all go through our own journey – but if there is one thing I can attest to, it is that a life imbued with belief and faith in G-d, is an infinitely better life lived than one without. Whilst no one in this world has the knowledge nor authority to say why exactly terrible things may happen, having faith means there will always be light at the end of the tunnel, even beyond our comprehension or imaginable scope. As cheesy as it may sound then, I pray that we all stay strong, that we all find our light – as individuals, as a nation. 

4.      Survival

Anyone who knows anything about Jewish history will know that survival against all odds is an underlying and cornerstone theme of Judaism. We see it at Hannukah, when the a tiny group called the Maccabees defeated the Greeks; we see it at Purim, when the collective Jewish effort foiled Haman’s plan to kill us all – despite him being the most trusted advisor of the King at the time. And of course, we see it in the Pesach story when the Hebrews survived not only centuries of slavery; but were spared from harm from the plagues and were rid of all obstacles in their exodus from Egypt. I mean the skies and the sea literally opened up – talk about unlikely, right? Some may say it should have been the primary theme discussed, but it isn’t, because a) it ties in significantly with our story today and this is my paper so I can do as I like, and b) whilst surviving those who would extinguish us is a repeated achievement for Jews, I believe survival is not a grand enough term to define our history.

What do I mean by this?

Yes, over the course of our story, we see many examples of suffering, struggle and hardship. We have undeniably been faced with several enemies who wish for our extinction, and unfortunately, as has been proven to us over the last year and a half, there are still those fervently working towards this goal. Hearing this, people are often very eager to shut us down, belittle our journey as a people and dismiss these facts in our history as victimisation. What people often miss when they make this case, and what we as a nation must always remember, is that: whilst we do refer significantly to our suffering and our fight to survive, we often do so as a reminder that if our track record has proven anything, it is that we will never take a fight lying down. Our enemies should know that we will always come out of the battle as a light – stronger and united.

Passover may be the culmination of 210 years of slavery in Egypt, but the real story lies in our journey to freedom and the G-d and miracles which led us there. Whilst Jews may be accused of victimisation, the reality is that our power lies in our ability to turn a story of struggle into a win to remember. Our festivals are ALL without exception about happiness and celebration. The term “survival” then, cannot encompass this. I am firmly of the stance that whilst our history may be rooted in struggle and survival, our people are defined by our victories; our joy and our strength to thrive through all circumstances. 

This brings us to where we are today; there are a number of reasons for which the Passover story holds incredible meaning, if not more, for the current climate we face.

As we saw earlier, the first instinct of Pharaoh after Joseph dies is to enslave the Hebrews; whether it is out of fear; out of a desire to keep control; out of pride or all of these, much like we see today, the choice is violence and oppression. No matter that Hebrews and Egyptians lived together harmoniously for many years – the Hebrews must be contained.

Furthermore, much like Hamas is willing to implement their terrorist agenda and remain steadfast in their intentions at all costs – including the lives of their own people – Pharaoh refused to let the Hebrews leave Egypt after EVERY plague. No matter the hardship of his own people and what they were facing – Pharaoh decided his pride and ego were more important than their survival.

Finally, Passover marks a key milestone in our journey towards our Promised Land. People today may do their best to deny our right to Israel – but Pesach is a formal, yearly reminder that our story was just beginning when we left Egypt; our  religion (as we know it today) and our homeland were waiting for us, we simply had to trust in G-d’s timing.

What has transpired since October 7th often feels like a nightmare you never wake up from; we have seen levels of animosity, hatred and denial that many believed would never be a part of our story again. Even as I write this, I struggle to find the right words to encompass the depth of tragedy that took place that day – and I think to myself, how? How do I end this piece with all the faith, joy and creative spirit Pesach deserves, knowing that we still await the release of our people and that for so many, life will never be the same again. So, here are my two cents – perhaps this is our Egypt; taken literally, the struggles are vastly different. But just like those 210 years of slavery, this past year and a half has been marked by indescribable pain and sadness. Amidst the darkness, however, we have seen pillars of light emerging through and for our nation: the sudden unity of a people previously divided; the strength and bravery of those in our homeland; the faith and tenacity of our hostages and their families; the young and bright individuals on university campuses; the likely and unlikely allies; the collective prayers of the Jewish nation. We must recognise these instances for what they are – miracles in our time. However difficult this time has been – and it undoubtedly has – G-d continues to prove to us daily that He is there; that He has not forgotten us. As we enter this new cycle and move to celebrate this magnificent festival, I pray for many things – I pray for a release of our remaining hostages; for an end to the conflict, the surrender of our enemies, and I pray that as a people, we will continue to unite in our faith in Him, His plan and His Timing.

Wishing everyone a Pesach Kasher ve Sameach, and a beautiful new season to all!

In late February, We Believe In Israel held a gathering in London, ostensibly a fundraising evening—but in truth, it became something else. Something elemental. Something akin to moral surgery. That evening, we invited Itai Reuveni, a reserve officer in the Israel Defence Forces and a veteran of Israel’s northern front, to speak. What he gave us was not a speech. It was a testimony—a dispatch from the edge of civilisation.

Let us be clear. We live in an age of narrative manipulation, of moral confusion elevated to virtue. Where Hamas—the very embodiment of fascistic theocracy—is lionised as a liberation movement, and Israel—the one democracy in a sea of despotism—is cast as apartheid’s heir. In such a time, the truth must no longer be defended politely. It must be dragged back into the public square by force, if necessary.

And that is precisely what Reuveni did.

He showed us footage—real combat footage—from the hills of southern Lebanon. Grainy images, not yet sanitised by newsroom editors or weaponised by Twitter. The kind of material that doesn’t ask for interpretation, because it speaks in the language of survival. There were no slogans. No virtue-signalling hashtags. Just the sound of gunfire, radio static, the echo of breath in the moments before contact. The kind of silence that comes only when history itself is watching.

He described the morning of October 7, the day the mask dropped. The day Hamas breached the border in the south—and Hezbollah signalled it would do the same in the north. That day, the fantasy of coexistence evaporated. That day, Reuveni and his brothers-in-arms realised they were not defending a line in the sand. They were defending the right of a people to exist.

He did not speak like a soldier. He spoke like a man who had seen something irretrievable and survived to tell of it. He told us about the enemy—disciplined, well-funded, theological in their hatred and meticulous in their barbarity. But he also spoke of resolve. Of the fierce, quiet dignity of Israeli troops, many barely past twenty, who stand between a nation and its erasure.

But it was not only about the battlefield.

Reuveni warned us—warned all of us—that Israel fights on another front. One more insidious than Hezbollah’s rockets. More corrosive than Hamas’s tunnels. He spoke of the war of narratives. The battle for meaning. For truth. And how Israel—precisely because it is democratic, self-critical, and transparent—is at risk of losing that battle.

“We are winning the war on the ground,” he said. “But if we lose the war for the story, we may lose everything.”

He spoke of Western media outlets so wedded to a fiction that they report atrocity as equivalence. Of university campuses where “from the river to the sea” is not a call to genocide, but to “justice.” He spoke of human rights organisations that call self-defence a war crime, and parliaments that debate ceasefires while hostages rot in tunnels.

And he was right.

Because there is no greater obscenity than moral symmetry in the face of evil. And yet that is what Israel is subjected to daily. A country that warns civilians before striking is equated with a death cult that uses children as shields. A country that treats enemy combatants in its hospitals is compared to a regime that executes collaborators without trial. It is not analysis. It is theatre. And it must end.

The room that night fell silent—not the silence of boredom, but of bearing witness. People wept. Not theatrically, not for effect. Quietly. Because what Reuveni offered us was not just a message—it was a mirror. A mirror held up to a West that no longer knows how to name evil. A mirror to our own cowardice.

“The IDF can defend our borders,” he said. “But we need you to defend our name.”

That line will stay with me.

It is a call to arms—not with rifles, but with words. With clarity. With moral resolve. Because Israel is not fighting alone. Nor should it. This war—on the ground and in the mind—belongs to every democracy that still remembers what it is to stand for something.

The fundraiser ended. The lights came up. People stood, not because they were asked to, but because they had to. Because standing was the only response worthy of what they had just heard.

And as for me? I left with one thought: that truth does not need to shout, but it must never be silent. Not now. Not when the lie is so loud, so brazen, so rehearsed.

Itai Reuveni reminded us that night that Israel is not just a country. It is a front line. And those who care about freedom, about decency, about truth itself—we are all Israelis now.

Quds Day, marked annually on the last Friday of Ramadan, is widely portrayed by its organisers as a day of solidarity with the Palestinian people. In practice, however, it is a state-sponsored event conceived by the Islamic Republic of Iran to project its revolutionary ideology, mobilise support for terrorist organisations, and incite hostility against Israel and Jews worldwide. While promoted under the guise of civil protest, Quds Day is intrinsically linked to Iran’s theocratic vision and its ambition to challenge Western liberal democracies from within. This report aims to provide a comprehensive overview of Quds Day, its ideological underpinnings, and its implications for security, social cohesion, and democratic values in the United Kingdom.

Quds Day was established in 1979 by Ayatollah Ruhollah Khomeini, the founder of the Islamic Republic of Iran, shortly after the Islamic Revolution. By declaring the final Friday of Ramadan as “International Quds Day,” Khomeini sought to institutionalise global opposition to the State of Israel and solidify Iran’s role as the leader of what it terms the “axis of resistance.” In this framing, Israel is not simply viewed as a geopolitical rival, but as a theological and ideological affront—a Western-backed entity implanted in the heart of the Islamic world.

Over the past four decades, Quds Day has become one of the Islamic Republic’s primary tools for exporting its revolutionary ideology. Events are held in Tehran and replicated across the globe—in capitals from Baghdad to Beirut, and in Western cities including London. These events are not grassroots movements; they are often orchestrated and financed through Iranian diplomatic missions, proxies such as Hezbollah, Hamas, and Islamic Jihad, and ideological affiliates embedded in local communities.

At its core, Quds Day is a mechanism of ideological conditioning. Within Iran, schoolchildren are instructed to chant slogans like “Death to Israel” and “Death to America.” These messages are reinforced through state media, mosque sermons, and public education. The ideological current underpinning the event is not support for Palestinian statehood in a diplomatic sense, but rather a call for the violent dismantling of the State of Israel.

When exported abroad, Quds Day acts as a channel for radicalisation. Rallies often feature hate speech, glorification of terrorism, and the display of symbols associated with proscribed terrorist organisations—sometimes thinly veiled under legal technicalities. More broadly, the narrative promoted during Quds Day fosters a binary worldview: the West and its allies are portrayed as inherently oppressive and Islamophobic, while groups that engage in armed resistance—regardless of their methods or ideologies—are lauded as liberators.

This messaging poses a direct challenge to the values of liberal democracy, including religious pluralism, rule of law, and peaceful political engagement. It seeks to delegitimise those who oppose theocratic authoritarianism and to foster suspicion and hostility between communities.

In the United Kingdom, Quds Day has been held annually in London, often drawing support from pro-Iranian groups and activists aligned with the so-called “resistance” movement. While organisers claim these events are peaceful protests, they frequently involve incitement against Israel and Jews, celebration of terrorist organisations, and open support for the Iranian regime.

Since the UK’s 2019 proscription of Hezbollah in its entirety and the 2021 full designation of Hamas as a terrorist group, it has become illegal to publicly express support for these organisations. Despite this, Quds Day events have continued, with participants either testing the limits of enforcement or circumventing them through euphemisms and symbolic proxies.

This raises profound questions about Britain’s ability to uphold its own counterterrorism and public order laws. The continued tolerance of Quds Day rallies has caused deep concern among the UK’s Jewish communities, Iranian dissidents, and human rights advocates. These groups see in Quds Day not merely a political demonstration, but a manifestation of foreign state interference and an assault on minority safety and national cohesion.

The UK has, in recent years, introduced new tools aimed at countering foreign malign influence, including the National Security Act (2023) and the Foreign Influence Registration Scheme. These mechanisms are intended to provide legal and regulatory means of identifying, exposing, and deterring hostile state activities within British borders. Yet, despite these measures, events like Quds Day persist, seemingly with impunity.

The failure to act decisively in this context dilutes British sovereignty and sends a troubling message to authoritarian regimes: that they may project power and ideology into the UK without consequence. It also undermines public trust in law enforcement and government, especially among those communities who see Quds Day as a threat to their safety and wellbeing.

Quds Day is not merely a protest. It is a state-sanctioned, ideologically driven event rooted in the revolutionary and anti-Western ethos of the Islamic Republic of Iran. Its continued presence in the UK raises significant national security concerns and poses a challenge to the rule of law and the principles of democratic pluralism.

WBII calls on the UK Government to immediately review the status of Quds Day under current national security legislation and to ensure that events associated with foreign authoritarian regimes—particularly those that promote hate, glorify terrorism, and incite division—are no longer tolerated on British soil.

At We Believe in Israel (WBII), we are committed to ensuring that the historical and legal foundations of Israel’s legitimacy are well understood and defended. One of the most pivotal yet often overlooked moments in modern Middle Eastern history is the San Remo Conference of 1920—a diplomatic turning point that legally enshrined Jewish self-determination within the framework of international law.

Our latest research brief, The San Remo Conference and Its Enduring Significance, provides a comprehensive analysisof how the resolutions adopted at San Remo laid the groundwork for the establishment of the State of Israel. It explores:

✔ The dissolution of the Ottoman Empire and the geopolitical context of the mandate system
✔ The transformation of the Balfour Declaration from a political statement into binding international law
✔ How San Remo established the Jewish people's right to self-determination under the League of Nations
✔ Why San Remo remains a crucial legal precedent in countering modern anti-Zionist narratives

Why This Brief Matters

Despite the indisputable legal foundations of Israel’s sovereignty, misinformation and revisionist history continue to challenge Israel’s legitimacy. This WBII research brief equips advocates, policymakers, and educators with the necessary historical and legal knowledge to defend Israel’s rights with confidence.

Read the full research brief here

Together, we must ensure that the facts of history remain unchallenged and that the legal rights of the Jewish people to their homeland continue to be recognised.

At We Believe in Israel, we are proud to unveil Voices in Captivity: Understanding the Hostages of October 7, a booklet that seeks to cut through the apathy and confusion surrounding one of the most egregious atrocities of our time. It is not merely an account of events but a call to action—a challenge to confront what remains of our moral courage.

This publication examines the plight of over 100 hostages—men, women, and children—who are still held captive in Gaza. Among them is Kfir Bibas, a child who will turn two on January 18. Instead of a day filled with laughter and love, his birthday will pass in the brutal shadow of captivity. To imagine such innocence enduring such barbarity is to confront the depths of our collective failure.

We felt it imperative to release this booklet now because the world’s attention is slipping. The moral outrage that initially swept across the globe has been dulled by distraction and disinterest. How else can one explain the muted response to the ongoing captivity of children, the elderly, and the innocent? What does it say about us as a civilisation if we cannot muster the strength to stand up for a toddler?

Voices in Captivity is our refusal to accept that silence. It is a response to a society that has grown desensitised to human suffering, and a challenge to those who look away.

The hostages’ captivity is not only a crime—it is an indictment of the global community’s inaction. Each day they remain in Gaza is a day in which the moral fabric of our world is further degraded. These stories are not just accounts of despair; they are an urgent plea for humanity to wake up, to act, and to fight for justice.

As Douglas Murray has so often reminded us, the measure of a society lies in its willingness to defend what is good and true. This is our moment to show we still care. This booklet is a testament to the resilience of those who refuse to yield to terror and a rallying cry for all who believe in the sanctity of life.

The voices of the hostages cry out for justice. Let us ensure they are heard.

READ HERE

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Introducing Our Report on the Blood Libel: A Historical Legacy and Its Modern-Day Manifestations

At We Believe in Israel (WBII), we have long understood the corrosive and persistent nature of antisemitism in all its forms. While it takes many guises, the blood libel remains one of the most insidious and enduring. It is a myth that has been used for centuries to demonise Jews, stoke hatred, and justify violence against them. Today, in the age of social media and political warfare, this ancient lie has found new life, evolving into a tool to delegitimise the state of Israel and paint its people as monstrous villains. This is the subject of our latest report, The Blood Libel: A Historical Legacy and Its Modern-Day Manifestations.

The blood libel originated in medieval Europe, with horrific accusations that Jews killed Christian children to use their blood in religious rituals. These allegations, wholly unfounded, were weaponised to incite violence, plunder Jewish communities, and justify their expulsion from various European states. The myth became not just a weapon of choice for antisemitic mobs but also for powerful institutions like the Church, which, far from denouncing these lies, perpetuated them. By canonising the “martyr” Simon of Trent, the Church itself endorsed the blood libel, embedding it into the cultural consciousness for centuries.

In our report, we highlight the far-reaching consequences of this toxic narrative, one that has survived to this day. Yet what is perhaps more alarming now is how these accusations have evolved in the 21st century. What was once a claim of Jewish ritual murder has morphed into accusations against the state of Israel—accusations that Israeli soldiers harvest organs, deliberately target children, or engage in other monstrous acts. These modern versions of the blood libel, often propagated through state-run media in parts of the Arab world, echo the same vicious stereotypes and tropes that once fuelled violent pogroms across Europe. Only now, the weapon is not just the mob with torches but the instantaneous reach of social media, where these baseless accusations can spread far and wide, poisoning minds and galvanising violence.

This resurgence is not just a matter of historical interest; it is an urgent issue. The myths that have always justified hatred against Jews and Israel are being peddled once again in public discourse, and the consequences are immediate and deadly. What’s more, they are increasingly being presented as a legitimate form of political critique, which makes them all the more dangerous. We have witnessed how such rhetoric has emboldened violent attacks on Jews and Israelis alike, from the streets of Europe to the Middle East. The blood libel, once confined to the annals of history, is now actively shaping modern geopolitics.

This report seeks to uncover the roots of these myths, expose their continuing spread, and confront them with truth. By tracing the blood libel’s evolution—from its medieval origins to its current form in the realm of antizionism—we aim to arm those who seek to challenge these falsehoods with the knowledge and historical context needed to expose them for what they are: lies designed to destroy lives and delegitimise Israel.

We urge you to read this report in full. Understand the historical significance of the blood libel and recognise its modern-day adaptations. We are not simply fighting a historical battle; we are standing at the front lines of a cultural and political war in which truth and justice are on the line.

At WBII, we remain committed to defending Israel’s right to exist as a sovereign state, free from the baseless hatred that has plagued the Jewish people for centuries. We know that confronting the blood libel with clarity and resolve is the only way forward. We ask you to stand with us, to reject these falsehoods, and to defend the principles of truth, justice, and peace.

Read The Full Report Here

Introducing Our New Report: Israel’s Medical Field: A Force for Global Good in the Face of Misguided Boycott Calls

At We Believe in Israel (WBII), we are committed to defending truth and fairness in the discourse surrounding Israel. In recent months, a troubling and divisive narrative has emerged from the UN Special Rapporteur for the Palestinian Territories, Francesca Albanese, who has called for a global medical boycott of Israel. Such a proposal not only distorts the facts but threatens to undermine one of the most vital and universally respected aspects of humanity—healthcare.

Our new report, Israel’s Medical Field: A Force for Global Good in the Face of Misguided Boycott Calls, was born out of a necessity to respond to this rhetoric with clarity, evidence, and compassion.

Why This Report Matters

Israel is a global leader in healthcare, not just within its borders but far beyond. From life-saving innovations like the PillCam and CAR-T immunotherapy to its humanitarian missions in disaster-stricken areas such as Haiti and Turkey, Israel’s medical sector exemplifies the principles of healing and compassion. It is a field that transcends politics, offering solutions that save lives and improve health outcomes across the globe.

A call to boycott this vital sector is not just impractical—it is profoundly unethical. It politicises a domain that should remain a sanctuary of neutrality and collaboration, jeopardising the lives of the very people it claims to support, including Palestinians who receive life-saving treatments in Israeli hospitals.

What the Report Covers

Our report highlights:

• Israel’s Pioneering Medical Contributions: Showcasing innovations and breakthroughs that have transformed healthcare globally.
• Humanitarian Outreach and Aid: Demonstrating Israel’s consistent commitment to saving lives in regions affected by conflict, disaster, and poverty.
• Ethical and Practical Implications: Exposing how a boycott would harm vulnerable populations, disrupt global healthcare, and violate the principles of universal medical ethics.
• The Bias Behind the Boycott: Contextualising Francesca Albanese’s troubling track record of disproportionate focus on Israel, while neglecting pressing global human rights crises.

Why We Felt Compelled to Act

At WBII, we believe that silence in the face of misinformation and injustice is not an option. A medical boycott is more than an attack on Israel—it is an affront to the principles of medicine, a betrayal of the vulnerable, and a dangerous precedent for politicising healthcare. This report is our contribution to ensuring that truth prevails, that Israel’s life-saving contributions are recognised, and that the international community resists divisive and harmful rhetoric.

We invite you to read the report, share its findings, and join us in championing fairness, collaboration, and the universal values that make medicine a force for good in an increasingly divided world.

 Read the Full Report Here

The Forgotten Voice of Syria’s Jews: A Call to Reflection

The story of Syria’s Jews is not merely one of loss but of willful erasure. For over 2,500 years, they were an integral part of Syria’s cultural and economic life, thriving at the crossroads of civilizations. Today, their vibrant communities have vanished, reduced to faint echoes in the ruins of synagogues and the fading memories of the last remaining elders. This report, The Disappearance of Syria’s Jews: A Tragedy of Neglect and Erasure, is not merely an act of remembrance—it is a moral reckoning.

Why did we feel compelled to produce this report? Because it tells a story that must not be forgotten, and because it carries lessons that demand to be learned. The Jews of Syria are but one chapter in the broader history of the Middle East—a region that once exemplified pluralism and coexistence but is now marked by its homogeneity and fragmentation. Their erasure is not just a Jewish tragedy; it is a warning to us all about the dangers of unchecked prejudice, authoritarianism, and global apathy.

A Tragedy of Erasure

For centuries, Jewish communities flourished in cities like Damascus and Aleppo, contributing to trade, intellectual life, and the arts. Yet, in the mid-20th century, a series of deliberate and systematic policies stripped them of their rights, their homes, and their dignity. State-sponsored persecution rendered them prisoners in their own country, while international silence allowed their plight to fester unchallenged.

This report charts their story—from their historical prominence to their tragic disappearance—offering an unflinching look at how a once-vital community was marginalized, scapegoated, and ultimately erased. It also examines the complicity of a world that turned its back, prioritizing geopolitics over human lives.

Why This Report Matters

In a world increasingly indifferent to the plight of minorities, the story of Syria’s Jews serves as a cautionary tale. It is a stark reminder of the fragility of minority communities in times of upheaval and of the devastating consequences of neglect. Their disappearance is not an accident of history but a direct result of deliberate exclusion, societal indifference, and global inaction.

The lessons extend far beyond Syria. From Baghdad to Cairo, the Jewish communities of the Middle East have been decimated, their contributions erased from the historical narrative. This report seeks to challenge that silence. By shining a light on the story of Syria’s Jews, we hope to honor their memory and underscore the urgent need to preserve cultural diversity and protect vulnerable communities wherever they may be.

A Call to Action

History will judge us not by the tragedies we recount but by the actions we take to prevent their recurrence. This report is not just about documenting the past; it is about confronting the present and shaping the future. It is a reminder that silence in the face of oppression is itself a form of complicity.

Let the story of Syria’s Jews awaken us to the value of pluralism, the need for vigilance, and the enduring imperative to stand against injustice. For in preserving their memory, we preserve a shared heritage of resilience, humanity, and hope.

Read the full report here

We Believe in Israel (WBII) is proud to announce the release of our latest report, The Israeli Apartheid Myth: A Tale of Misinformation and Misguided Narratives. In recent years, the accusation of apartheid has been wielded against Israel with increasing regularity, becoming a cornerstone of campaigns that seek to delegitimise the Jewish state. This report represents WBII's commitment to confronting such falsehoods with evidence-based analysis and rigorous scholarship.

Why This Report Was Needed

The term "apartheid" is one of the most charged and historically significant accusations that can be levelled against a nation. Rooted in the systemic racial oppression of South Africa, its misuse against Israel not only distorts reality but also trivialises the suffering of those who lived under genuine apartheid. WBII felt compelled to address this dangerous narrative for several reasons:

1. Weaponisation of Language: The apartheid accusation is not a neutral critique but a deliberate attempt to delegitimise Israel by exploiting the moral weight of a term associated with profound historical injustice.

2. Selective Outrage: This narrative often ignores the security challenges Israel faces, including terrorism and existential threats, while applying standards to Israel that are not demanded of other nations.

3. Echo Chambers and Amplification: NGOs, media, and social media have played a pivotal role in amplifying the apartheid narrative, creating a feedback loop that elevates misinformation over facts.

4. Context and Truth: Critics routinely strip away the geopolitical, historical, and legal contexts necessary to understand Israel's policies, reducing a complex conflict into simplistic binaries of oppressor and oppressed.

What the Report Offers

This comprehensive report dismantles the apartheid accusation by:

• Anchoring the analysis in international law and historical precedent.
• Highlighting Israel's democratic institutions and the full civil rights enjoyed by its Arab citizens.
• Providing critical context for the governance of the West Bank and Gaza, territories shaped by unresolved conflict and security imperatives rather than racial segregation.
• Exposing the inconsistencies and biases in the selective outrage directed at Israel while ignoring egregious human rights abuses elsewhere.

The report is not just a rebuttal; it is a call for informed dialogue. It challenges readers to move beyond sensationalist narratives and engage with the nuanced realities of one of the world's most complex geopolitical conflicts.

A Commitment to Truth and Justice

At WBII, we believe that the fight against misinformation is integral to the pursuit of peace. By challenging the apartheid narrative, we aim to foster an environment where facts triumph over propaganda, and constructive solutions can emerge. We invite you to explore the report, share its insights, and join us in advocating for a fair and truthful discourse.

READ THE FULL REPORT HERE