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Last night, the IDF launched intense ground and aerial assaults, heavily targeting northwest Gaza City.

A U.S. court has ordered that Mahmoud Khalil, the leader of pro-Palestinian protests at Columbia University, be deported to either Syria or Algeria.

Two Israeli men, aged about 20 and 60, were killed in a shooting and stabbing attack on Thursday afternoon at the Allenby Crossing between Israel and Jordan. According to Israeli security officials, the terrorist was the driver of a humanitarian aid truck entering Israel from Jordan en route to the Gaza Strip. During an inspection, he exited the vehicle, opened fire at close range, and then stabbed the victims before being shot and neutralized by a security guard at the scene. Magen David Adom teams rushed to the area and attempted resuscitation, but both victims were pronounced dead shortly afterward. The attack prompted the closure of the Allenby Crossing, as large IDF forces were dispatched to the site. Paramedics described arriving to find the two men unconscious with severe gunshot wounds, but despite extensive efforts, they were unable to save them.

Israeli Prime Minister Bibi Netanyahu has once again spoken out against conspiracy theories circulating online that accuse Israel of involvement in the assassination of American conservative activist Charlie Kirk, suggesting that some of these claims may be driven by individuals funded by Qatar.

His remarks come as his office faces controversy over reports of Qatari payments allegedly made to senior advisers close to him.

“Joseph Goebbels, the Nazi propaganda minister, said that the bigger the lie, the faster it will spread,” Netanyahu declared in a video message posted on X. “Well, somebody has fabricated a monstrous big lie, that Israel had something to do with Charlie Kirk’s horrific murder.

“This is insane. It is false. It is outrageous,” Netanyahu continued, while commending Kirk for his strong pro-Israel advocacy. He noted that he had spoken with Kirk on several occasions and had recently extended an invitation for him to visit Israel.

The baseless rumors appear to have stemmed from Kirk’s occasional, mild criticism of Israeli policy, which conspiracy theorists have twisted into claims that Israel played a role in his killing.

Netanyahu pushed back on that notion, stressing that he valued Kirk’s occasional critiques because “this is the essence of Charlie, the essence of a free country,” emphasizing that Kirk’s comments “always came from the heart, from his love for Israel, and from his love for the Jewish people.”

“Now, some are peddling these disgusting rumors — perhaps out of obsession, perhaps with Qatari funding,” Netanyahu concluded, insisting that Kirk deserves “honor, not lies.”

{Matzav.com Israel}

[COMMUNICATED]

The community is invited to join “An Evening of Inspiration” in preparation for Rosh Hashana on Thursday, September 18th at 8:00 PM at Meon High School, located at 550 James Street.

The inspirational evening, designed for post-seminary girls and up, will feature presentations by Rabbi Nachum Binder Shlita and Mrs. Shira Rabenstein. The program will include a special musical presentation featuring a powerful brand new song written by Miriam Israeli.

The event is being organized by Shela-He and has a suggested donation of $18.

Those interested in attending can register at SHELA-HE.ORG, call 732.603.7916, or text ‘SHELAHE’ to 732.603.7916. For additional information, contact INFO@SHELA-HE.ORG.

Syria’s President Ahmed al-Sharaa announced in Damascus on Wednesday that talks with Israel aimed at reaching a security arrangement could produce progress “in the coming days.” He emphasized that such a pact was a “necessity” for Syria, requiring respect for its territorial sovereignty and airspace, and said the United Nations would need to play a supervisory role.

During a press briefing with journalists, including Reuters, ahead of his planned trip to the UN General Assembly in New York, Sharaa rejected the notion that Washington was exerting pressure on Syria. Instead, he claimed the United States was only facilitating dialogue between the two sides.

Sharaa noted that since December 8—when his forces ousted Bashar al-Assad—Israel has carried out more than 1,000 airstrikes inside Syria along with more than 400 ground raids. He argued that these actions undermine Washington’s stated support for a “stable and unified Syria,” calling such conduct “very dangerous.”

He said the Syrian government wanted to establish an arrangement modeled after the 1974 disengagement deal between Israel and Syria, which set up a demilitarized zone.

According to Sharaa, Damascus seeks a full Israeli pullback, but Israel is insisting on holding onto positions it captured after December 8, including Mount Hermon. Israeli leaders have openly declared their intention to retain control of these areas.

He added that if a security agreement is reached, it could pave the way for further understandings. However, he stressed that a broader peace or normalization deal, like the U.S.-brokered Abraham Accords, was not under discussion at this stage. As for the Golan Heights, he remarked that the issue was too sensitive to be addressed now, saying it was “a big deal.”

“It’s a difficult case – you have negotiations between a Damascene and a Jew,” Sharaa remarked with a smile.

Axios reported on Tuesday that Israel has presented Syria with a draft for a new security arrangement.

According to two individuals familiar with the details, the proposal included a map spanning the area from Damascus down to Israel’s border.

Sources said the plan was modeled on the 1979 peace agreement between Israel and Egypt. It divided the region southwest of Damascus into three zones.

Under this framework, Israel would add two kilometers to the current buffer zone inside Syrian territory. The entire stretch of land from Damascus’s southwest to the Israeli border would also be designated as a no-fly zone for Syrian aircraft, Axios reported.

Sharaa mentioned that in July, the two sides had come “four to five days” away from finalizing the framework of a deal. However, the outbreak of violence in Sweida derailed the progress.

Syrian forces had been sent to Sweida in July to suppress battles between Druze militias and Bedouin groups. The clashes intensified, with Damascus facing accusations of execution-style killings and Israel conducting strikes in southern Syria, including at the defense ministry and near the presidential palace.

On Wednesday, Sharaa described the Israeli strikes near the palace as “not a message, but a declaration of war,” but said Damascus had avoided military retaliation to keep the possibility of negotiations alive.

{Matzav.com}

An IDF soldier and reservist, about 20 and 60, were murdered in a shooting attack on Thursday afternoon at the Allenby Crossing between Israel and Jordan. An Israeli security official said that the terrorist was a driver of a humanitarian aid truck that was on its way from Jordan to deliver aid to the Gaza Strip. He was neutralized at the scene by an Israeli security guard who was stationed at the crossing. According to reports, he opened fire on the victims and then stabbed them with a knife. MDA teams who arrived at the scene found the two victims, about 20 and 60, unconscious. Paramedics carried out resuscitation techniques but shortly later, were forced to pronounce the deaths of both victims at the scene. Initial details indicate that the terrorist drove over the crossing on the Jordanian side of the border and then arrived in Israel for further inspection at the terminal. During the inspection of the truck, he got out of the car, drew his pistol, and then shot the two victims at close range and then stabbed them. Immediately afterward, he was shot and neutralized. MDA paramedics said, “We arrived at the scene with large forces and joined the security forces at the crossing. They led us to two men who were unconscious with gunshot wounds to their bodies while they were receiving initial medical treatment. We continued the medical treatment, which included performing resuscitation attempts, at the end of which we were unfortunately forced to pronounce them dead.” A large number of IDF forces arrived at the scene. Following the attack, the Allenby Crossing was closed.  Almost exactly a year ago, three Israelis were murdered in a terror attack at the Allenby Crossing. This is a developing story. (YWN Israel Desk—Jerusalem)

By Rabbi Pinchos Lipschutz

Rosh Hashanah is here again. The sounds of the shofar, the weight of the tefillos, and the introspective mood of Elul and Tishrei all converge now. We say to ourselves: “I believe I’m basically good. I want a favorable judgment for the coming year. But where do I start?”

We know about teshuvah. Yet, somehow, when the first blast of the shofar echoes, we feel that something is missing, something deeper than the familiar path.

What do we do? How do we begin anew as individuals and as a people?

My grandfather, Rav Eliezer Levin, learned for many years in the famed yeshiva of Kelm, a place steeped in mussar and sincere spiritual striving. During Elul, he once told me, a sign hung on the wall that simply said, “Ein Melech belo am—There is no King without a people.” The conversation changed and he never did explain to me why they hung that sign and what the deeper message was. However, that sign stayed with me, like an echo I couldn’t quite place. Only later did I begin to understand its urgency and relevance.

Over time, I realized that the sign was not just a nice message. It was a call to action. It taught that Hashem is not crowned through solitary effort. Crowning Hashem means that we must accept Him together, as a people, not just as individuals. Our avodah on Rosh Hashanah is about crowning Hashem as King. This isn’t just symbolic. In the words of Chazal (Rosh Hashanah 34b), we recite the pesukim of Malchiyos in our davening specifically “kedeishetamlichuni aleichem—so that you will crown Me King over you.” Hashem’s malchus isn’t imposed. It’s accepted by us, His nation. But if we are fragmented, if we are divided, then the Melech’s rule isn’t complete. A divided citizenry makes for a weakened leader.

The phrase “Ein Melech belo am” reminds us that Hashem’s kingship depends on us. A fractured people can’t crown a King properly. The Alter of Kelm taught that achdus strengthens Hashem’s throne. Division undermines it. In our times—when so much feels uncertain, when our world is splintered and polarized—this idea is not just beautiful. It is essential. Rosh Hashanah is the anniversary of Hashem’s kingship over the world. Each year, we return to that moment. Each year, we recommit. Each year, we ask, “Are we a nation fit to crown our King?”

To understand what that takes, we examine the concept of achdus, Jewish unity. Achdus is not sameness. It doesn’t require uniformity in dress, in opinion, or in custom. Rather, achdus means recognizing our shared destiny and our shared Creator. Achdus means viewing one another with love, dignity, and respect. Even when disagreements arise—and they inevitably will—achdus requires that we recognize each other as limbs of the same body.

Unity is not about pretending we all agree. It’s about disagreeing respectfully, remembering that every Jew carries within him a piece of the Divine, a heritage from Sinai. When we mock or degrade another Jew, we don’t just harm that individual. We chip away at the collective. And when we build each other up, we raise the entire body of Klal Yisroel. The shevotim each had their own role, their own symbol , their own mission. And together they formed a nation. This is our ideal.

The Vilna Gaon taught that the root of all sin lies in bad middos. Teshuvah begins not just with regret or apology, but with the deep internal work of refining character. If we wish to stand before Hashem on Rosh Hashanah with merit, we must confront our arrogance, our jealousy, our impatience, and our selfishness. We must each seek to become people who are capable of unity. Achdus is not a passive state. It is the result of hard work. We cannot love others fully if we are consumed by our own ego.

Rav Yisroel Salanter famously said that someone who wishes to be victorious in the judgment of Rosh Hashanah must be part of the klal, the greater community. Hashem judges us not only as individuals, but as members of the klal. Are we contributing? Are we needed? Are we lifting others or are we merely focused on ourselves? When we live for others—when we serve, when we give, when we listen—we become part of the nation that crowns Hashem.

That shift, from “me” to “we,” is transformative. It alters not only how we relate to others, but how Hashem relates to us. When we become a people, we can crown a King.

The shofar, so central to Rosh Hashanah, mirrors this journey. Tekiah—the steady, clear sound—represents our unwavering declaration of Hashem’s malchus. Shevorim—the broken cry—mirrors our recognition of our faults, our brokenness, our need for teshuvah. Teruah—the staccato sobbing—echoes our inner turmoil, our longing for connection. And following those sounds of inner reflection, of teshuvah, we blow a tekiah again—a return to strength, resolve, and clarity. But the shofar is more than a personal cry. It is a national voice. The sound of the shofar reaches Heaven only when it arises from the unity of the Jewish heart.

Yet, unity, as stirring as it sounds, must be practiced to be real. Theoretical achdusdoesn’t crown a King. Real achdusbegins in how we speak to each other, how we treat each other, and how we think about each other. It begins with learning to disagree without contempt, to argue without mockery. It begins by making room for those who are different. It begins with being part of a kehillah, of a community, of a larger group, even when it is hard or thankless. It means sharing together moments of joy, of tefillah, of learning, and r”l of grief. It means not just popping in to a simcha and running out. It means being there, being part of it, and being happy for the people who are celebrating.

The calendar guides us through this process. Elul calls us inward to examine ourselves. Rosh Hashanah expands our focus outward to crown Hashem as King. The AseresYemei Teshuvah deepen our reflection and our longing. Yom Kippur purifies us. Sukkosdraws us back together in physical closeness and joy. As we all know, the arba minim—the lulav, esrog, hadasim, and aravos—each represent different types of Jews. When they are held together, the mitzvah becomes complete. And finally, on Simchas Torah, we dance, not as individuals, yechidim, but as one people with one Torah. The entire arc of Tishrei is a movement from individualism to unity.

We are interconnected with others, and to the degree that we touch others’ lives and become indispensable, we become a more vital, integral part of Klal Yisroel.

Rav Shalom Schwadron was famed for his mesmerizing drashos, but in Eretz Yisroel, he was also famous as the chazzan on the YomimNoraim at Yeshivas Chevron. His hauntingly beautiful nusach is followed in the yeshivos and botei medrash of Eretz Yisroel and has spread here as well, heavily influencing the tunes and sounds of Rosh Hashanah, adding cadence to the tefillos in a way that touches the soul of every mispallel.

The master communicator cobbled together different nuances from many others and formed a nusach that touched the soul, stirring and inspiring people who davened with him to seek great heights and perfection. One of Rav Shalom’s iconic classics is the way he sang the pizmon of Omnom Kein…Solachti.

Chevronertalmidim once asked the beloved baal tefillah for the source of the tune. He explained that this song was unlike all the others that originated from various Litvishegedolim, baaleimussar, and chassidishehoifen. He told the bochurim that he was orphaned as a child and was sent to live at the Diskin Orphan Home for some time.

“There,” he recalled, “a young boy, orphaned of both parents, sat next to me. He was so sad. He was a broken young boy. In his sadness, he would sit, lost in his own world, and hum a pitiful tune comprised of notes of longing and pain. I had never heard that tune before. No doubt it emanated from the boy’s wounded soul. Every time I heard him hum that mournful tone, I was deeply touched to the essence of my neshomah.”

When Rav Shalom began davening for the amud, that niggun flowed from his core, and when he came upon that beautiful pizmon, he saw it as a perfect match. As he began singing it, it caught on.

When he finished his story, Rav Shalom told the bochurim, “And every year, when I sing that tune, I think of the boy and what he must have been going through.”

When Rav Shalom would speak every Friday evening in Zichron Moshe, Jews of all types would flock from across Yerushalayim to hear his message—young and old, Litvaks, chassidim, Sefardim, shtreimels, black hats, blue hats, straw hats, no hats, white yarmulkas and white suits, golden bekeshes and shirtsleeves. Every type of Jew was there and felt comfortable, perceiving that the message was tailored especially for him. Everyone was together, am echodb’achdus, looking to be inspired. They laughed together and cried together, changing from minute to minute as Rav Shalom held them in the palm of his hand.

Rav Shalom, a man with a vast heart, was easily touched and touched many. He didn’t just go through a playlist and find a popular tune to dress up his tefillos. When he davened, he was b’achdus with everyone in the crowd. He thought about them and their needs, and he did his best to help corral the prayers on high. He thought of that little boy, the broken orphan from way back when, singing to himself a haunting tune, seeking to somehow overcome his loneliness and depression.

He thought of the bochurim yearning to shteig, davening for a zivughagun. He thought of the older mispallelim who were davening for good health. He thought of everyone who longed for peace in the troubled land. And of course, he davened for Hashem’s people who had spent a month preparing themselves for this great day, working on their middos, on their learning, on their behavior, on their davening and shmirashamitzvos, and everything else.

A rebbesheainikel and a phenomenal talmid chochom, Rav Shalom was very humble and full of love for everyone. He connected with that boy and his soul, channeling his emotions into the tefillos as a master representative, a shliachtzibbur, attaching himself to his brethren, bringing them all together as one. And in commensurate proportion, their voices rose in unison, marshaling their strengths and bringing them to the level of holiness the days call for.

The more we realize that we are part of a group ruled by Hashem, the closer we will be to achieving our goal. When we grasp that kol Yisroel areivimzehbazeh and comprehend that we are small when we are alone but can achieve much when we are united, we will find favor in Hashem’s eyes and in the hearts of our fellow Jews.

During Elul and Tishrei, we rise above selfishness and apathy, accepting others, caring about them, contributing to their welfare, and seeking to make the world a better place. Chazal teach that tzedokahtatzilmimovess, and we can understand that to mean that the more we give, the more we share with others and care about them, the more unselfish and humble we are, the more we live b’achdus with everyone, the greater our chances of Hashem viewing us with the same type of kindness we exhibit with His children and nation.

The Rambam states in Hilchos Matnos Aniyim (10:1) that Am Yisroel will merit to be redeemed in the zechus of the mitzvah of tzedokah. Perhaps we can say that the Bais Hamikdosh was destroyed because we lacked achdus and were consumed by sinas chinom. To overcome that deficiency and merit the geulah, we have to make room for others in our hearts, homes, and schools. We can disagree, but without belittling and hating each other. There is no better way to demonstrate that we have done teshuvah for the sins that caused the destruction than to invest tzedokah money in the dreams and hopes of others and enable them to live decent lives.

Someone who has worked on his middos and perfected them to the degree that he can be a productive and harmonious member of the klal is someone who can appreciate the oneness and unity of Klal Yisroel and thus fulfills his obligation of shetamlichuni Aleichem.

What did that sign hanging in Kelm mean? It meant to do teshuvah. It meantto learnmussar so you can perfect your middos. It meant that Hashem created you for a purpose—to be His nation, to be His people, to be His person. It meant to always remember that the reason you are here is not for selfish, fleeting enjoyment. It meant to remember that you are here to be mekadeishsheim Hashem, lishmoabekolouledovkabo. You are here to be a kadosh and to create kedusha.

Every believer knows that Hashem created the world, andAm Yisroel knows that He created the world for us. Rosh Hashanah is when that relationship is commemorated, celebrated, and renewed.

Ein Melech belo am means that our lives must be on the level of the nation that crowns Hashem.

It doesn’t happen automatically. It doesn’t happen just from reading an inspirational sign and singing inspiring tunes. It begins with a cheshbonhanefesh, an honest accounting of the soul. We must ask ourselves hard questions: Have I hurt someone this year? Have I mocked, excluded, or judged others? Have I been too consumed by my own needs to see the needs of others? What middos need my attention—humility, patience, gratitude, generosity? Do I perform mitzvos with excitement, joy, and a sense of fulfillment? When I daven, do I enunciate each word carefully? Do I care about what I am learning? Do Torah, tefillah and shemiras mitzvos touch and elevate me, or do I just go through the motions?

Teshuvah is not complete without real change. Regret for the past must be joined with commitment for the future. We must not only feel bad. We must do better. When we better ourselves, we become easier to love, easier to live with, and easier to respect. When we humble ourselves, we make room for others.

And when we do that, when we reach beyond ourselves, we unlock the deeper power of Rosh Hashanah. Following the emotional tefillah of UnesanehTokef, we cry out together as loud as we can that teshuvah, tefillah, and tzedokah overturn even the harshest decrees. Because those actions emanate from a heart that feels part of something bigger. When we forgive others and dig into our own neshamos as we seek forgiveness from Hashem, when we daven together, when we give, we become people who deserve mercy. We become a people worthy of crowning a King.

Let this year be one of healing and humility. Let this be a year when we soften our judgments, open our tables, speak more kindly, and serve more quietly. Let this be a year when we truly live the words “Ein Melech belo am.”

Because when we come together—not in uniformity, but in unity—we don’t just change ourselves. We change the world.

May we be zoche to a year of health, shalom, simcha, nachas, and growth as the Am Hashem. May we crown Hashem together, as one people, with one heart. May He accept us, welcome us and rule over us with chesed and rachamim.

May our teshuvah and achdus enable Moshiach to come this year. Amein.

Kesivah vachasimah tovah.

{Matzav.com}

The U.S. House of Representatives has overwhelmingly approved bipartisan legislation to ensure Jewish American servicemembers killed in battle are finally laid to rest under the proper symbol of their faith — after more than 80 years of mistaken burials under Christian crosses. H.R. 2701, the Fallen Servicemembers Religious Heritage Restoration Act, co-sponsored by Reps. Debbie Wasserman Schultz (D-Fla.) and Max Miller (R-Ohio), passed Monday by voice vote. The measure directs the American Battle Monuments Commission (ABMC) to launch a 10-year program to identify and correct grave markers for Jewish troops buried overseas under Latin Crosses instead of the Star of David. Historians estimate that as many as 900 Jewish-American servicemembers from World War I and World War II lie in foreign cemeteries marked with crosses — a legacy of clerical error and incomplete wartime records. Families seeking to change those headstones have long faced an almost impossible burden: proving religious identity generations after their relatives fell in combat. The legislation authorizes $500,000 annually for five years, in addition to ABMC’s budget, to contract with nonprofits tasked with identifying misidentified Jewish servicemembers and rectifying their grave markers. The bill has received support from across the military and veteran community, including the Jewish Federations of North America, Jewish War Veterans, the Military Order of the Purple Heart, Gold Star Spouses of America, Vietnam Veterans of America, the Tragedy Assistance Program for Survivors, and the Non-Commissioned Officers Association. (YWN World Headquarters – NYC)

Rep. Elise Stefanik (R-N.Y.) is moving to neutralize the “radical and unlawful” threat by Zohran Mamdani, the Democratic nominee for New York City mayor, who has repeatedly pledged to arrested Israeli Prime Minister Benjamin Netanyahu if he visits Manhattan. Stefanik, chair of the House Republican Conference and a rising star in GOP politics, introduced legislation Tuesday that would bar state or local authorities from enforcing an International Criminal Court warrant against Netanyahu. The ICC—based in The Hague and not recognized by Washington—has sought to arrest Israeli officials over alleged war crimes in Gaza, a move the U.S. has denounced as illegitimate. “This bill will protect American sovereignty and prohibit radicals like Mamdani from illegally arresting the leader of our democratic ally Israel,” Stefanik said in a statement. The legislation would specifically preempt any attempt by New York law enforcement to detain Netanyahu during a visit to the city, home to the United Nations headquarters. Mamdani, a state assemblyman and outspoken critic of Israel, has gained national attention for his support of the boycott movement and for accusing the Jewish state of committing “genocide” in Gaza. He drew heavy backlash after refusing to condemn the slogan “globalize the intifada,” a phrase that encourages violence against Jews at a time when antisemitic incidents were already spiking in the wake of Hamas’s Oct. 7, 2023, terror assault on Israel. Although Mamdani has since distanced himself from the phrase, he continues to champion boycotts and sanctions targeting Israel. Those positions have left him deeply unpopular among Jewish voters: a Quinnipiac University poll this month found that 75 percent of Jewish likely voters view him unfavorably, with Mayor Eric Adams—who is considering an independent run—leading Mamdani 42 to 21 percent in a hypothetical matchup. For Stefanik, who is almost certain to mount a 2026 run for New York governor, the legislation is both a policy and political maneuver. It positions her as a defender of Israel at a moment when the Jewish state’s staunchest allies in Washington are vowing to push back on the ICC, while also drawing a sharp contrast with Mamdani, whose rhetoric has made him a lightning rod in the mayoral race. “Netanyahu is not the criminal here—Hamas is,” Stefanik said. “And no local politician in New York will be allowed to hijack American foreign policy for their fringe agenda.” (YWN World Headquarters – NYC)

An immigration judge in Louisiana has ruled that anti-Israel activist Mahmoud Khalil, a lawful permanent resident, must be deported to either Syria or Algeria, according to a report from Politico on Wednesday.

Judge Jamee Comans issued the order on September 12, citing claims that Khalil withheld key details on his application for a green card.

The decision comes even though a federal judge in New Jersey previously blocked his deportation while that court weighs Khalil’s argument that the government’s actions amount to retaliation for his outspoken pro-Palestinian Arab positions.

In filings to federal court, Khalil’s attorneys announced they will challenge the deportation order, but they warned that the appeal is likely to move “swift and unfavorable.” They have 30 days from the date of the ruling to submit their case to the Board of Immigration Appeals.

His lawyers also noted that if the case moves to the 5th Circuit Court of Appeals, the chances of halting his removal are slim since that court “almost never” grants such requests for noncitizens.

Khalil, who once studied at Columbia University and organized anti-Israel demonstrations there, drew national attention earlier this year when Immigration and Customs Enforcement (ICE) detained him in March, accusing him of being a potential national security threat. He was released at the end of June after a judge ruled his detention unlawful.

Despite that ruling, the Trump administration pressed forward with its push to expel him, this time focusing on accusations that he did not fully disclose his past jobs and affiliations with certain groups when applying for permanent residency.

Khalil sparked outrage for defending the October 7, 2023 massacre that triggered the Israel-Hamas war. In an August 6 interview with the New York Times, he described the bloodshed as a “desperate attempt” by Hamas to “just break the cycle” of Palestinian Arab suffering. When pressed, he declined to label the attack a “mistake,” offering only that “targeting civilians is wrong.”

Shortly after leaving detention, Khalil participated in an anti-Israel demonstration in New York City. Videos online showed him among protesters chanting slogans such as “Palestine will live forever” and “from the river to the sea.”

He later attended another anti-Israel protest last month, where he cited words from an Al Jazeera journalist who also served as a Hamas operative and was killed by Israel in Gaza.

{Matzav.com}