In 2020—in the wake of the Abraham Accords—Jerusalem and Rabat agreed to normalize diplomatic relations. Besides the various economic and strategic benefits, the move has also helped efforts to study the remains of Jewish life in two oasis villages in southern Morocco. Melanie Lidman explains:

Deep in the Atlas Mountains in Morocco’s Sahara Desert, an abandoned mudbrick synagogue was in the process of slowly crumbling, its roof caving and columns teetering, when, in 2020, it was rediscovered by a group of Israeli and Moroccan researchers. Antiquities thieves had already ransacked the former house of prayer, searching for anything of value and scattering sacred Jewish texts that had been buried in the genizah, a repository for old or unusable holy texts.

To salvage and study what remained, the group of researchers started the process of obtaining permits to start an archaeological dig at the synagogue. The Israeli researchers—as usual—played down affiliations with their home universities. But in December of 2020, Israel and Morocco normalized relations as part of the Abraham Accords. This was a boon for Israeli researchers who, having worked in Morocco in an unofficial capacity for years, could now formalize their academic relationships and pursue joint research projects—such as excavating and preserving the synagogue.

The genizahs [found in this synagogue and in that of another nearby village] have led to a number of interesting discoveries, including that both villages were likely workshops for writing all sorts of magical, kabbalistic charms to protect women in childbirth, children, or elderly people. Other documents included letters from rabbis to various communities dating from the 17th and 18th centuries until the 1950s, and legal land documents between Jews and their Muslim neighbors.

Hamas declared yesterday that it won’t release more hostages “until further notice.” Given the timing and wording of the announcement—several days before the release was supposed to take place, and speaking of a delay rather than a halt—Ron Ben-Yishai concludes that it is a negotiating tactic, aimed at “creating a temporary crisis to gain leverage.” Therefore, writes Ben-Yishai, “Hamas may reverse its decision by Saturday.” He adds:

Israel cannot afford to concede to Hamas’s demands beyond what is already outlined in the agreement, as doing so would invite continuous extortion throughout the negotiation process, further delaying hostage releases.

The group sees the public outrage and growing calls for action following the release of hostages in severe medical condition as an opportunity to extract more concessions. These demands include not only a rapid start to negotiations on the next phase of the deal and an end to the war but also smaller, immediate benefits, particularly improved conditions for displaced Gazans.

Beyond these tactical objectives, Hamas has another goal—one that Israelis do not always recognize: inflicting psychological pain on the Israeli public. The group benefits from, and perhaps even draws strength from, the anguish and emotional distress in Israel, as well as the testimonies of freed hostages detailing the abuse they endured. Hamas wants these stories to be heard—not only to pressure the Israeli government but also because, in the eyes of its supporters, Israel’s suffering is its ultimate victory.