Here's a nice article about how to deal with anti-Semitism.

By RAFAEL MEDOFF

The recent wave of anti-Semitic outbursts in various countries raises important questions about how to respond effectively to such assaults. A little-known episode that took place 65 years ago last week, involving a German-American high school principal, may provide some guidance.

A photo provided by police shows the letters "SS" (standing for Schutzstaffel, the security and paramilitary organization of the Nazi Party) smeared on a gravestone at a Jewish cemetery in Czestochowa, Poland.

The latest outrages have included the planting of a bomb at the Lutzk Progressive Jewish Congregation, in the Ukrainian city of Kiev; the mob attack on the Tiferet Israel Synagogue in Caracas, Venezuela; an eightfold increase in anti-Semitic attacks in England; and shouts of "Hamas! Hamas! Jews to the gas!" at a rally in Amsterdam.

In the United States, incidents have ranged from celebrity outbursts such as rock singer Courtney Love accusing "Jew loan officers and Jew private banks" of stealing from her, to sixth graders in St. Louis staging a "Hit a Jew Day" in their school. Curiously, their principal, Linda Lelonek, decided that the students' action was not anti-Semitic, on the grounds that "you've got remorse, you've got tears, you've got embarrassment. Not anti-Semitic behavior at all."

Sixty-five years ago last week, a German-American high-school principal in New York was confronted with anti-Semitism and responded very differently. In February 1944, five students from Andrew Jackson High School in Queens were caught painting anti-Semitic slogans in the nearby town of Queens Village.

Principal Ralph Haller faced a dilemma. Technically, he had no jurisdiction over what students did outside school grounds. But he understood the moral importance of going beyond the letter of the law to find a way to punish the attackers and send a message to potential anti-Semitic vandals everywhere.

Where there was a will, there was a way. Searching the rule books, Haller found he was permitted to prevent a student from graduating if he or she demonstrated "poor American citizenship." At a meeting of parents on February 12, 1944, the principal declared: "I consider such [anti-Semitic] activities totally in contradiction to everything that the America of today or the America which we hope to have tomorrow stands for." Therefore, he announced, his new policy would be to consider anti-Semitism by definition as un-American, and he would block the graduation of any student involved in anti-Semitic acts.

Haller noted that he had "counseled with many non-Jewish principals" as well as assistant superintendent of schools William Hamm, and found them all in agreement with his choice of punishment. Haller emphasized that as a Protestant and a German-American, "I feel that I have the right and duty to speak out on this issue."

Haller's action is all the more impressive when one recalls the extent of anti-Semitism and pro-Nazi sentiment among his fellow German-Americans. Just five years earlier, more than 20,000 Bund supporters had filled Madison Square Garden for a pro-Hitler rally. And in nearby Suffolk County in the late 1930s, tens of thousands of German-Americans each weekend flocked to Camp Siegfried, a pro-Hitler summer retreat, for Nazi-style parades, propaganda sessions and rounds of the "Horst Wessel Song" ("When Jewish blood drips from the knife/Then will the German people prosper").

But Ralph Haller was cut from a different cloth. He stood apart from the crowd - and stood up for justice by thinking outside the box.

Today, too, creative and courageous thinking is needed to combat the rising tide of anti-Semitism.

School principals need to respond swiftly and forcefully to anti-Semitic eruptions. The "Hit a Jew Day" students in St. Louis deserved more than brief suspensions. And it was wrong for the principal to refrain from penalizing other students who verbally taunted Jewish children and encouraged the "hitters."
Principals should not make excuses for violent, bigoted students.

Celebrity anti-Semitism should not be laughed off. We all chuckle at the foibles of public figures. But when their unorthodox behavior crosses the line into expressions of bigotry, it is no longer harmless fun. The culprits need to be ostracized.

World leaders need to speak out. The European Union Parliament, which has been meeting in Strasbourg, has so far refrained from explicitly condemning the recent wave of anti-Semitism. The EU's voice needs to be heard, loud and clear.

Economic leverage should be used to combat anti-Semitism. Some regimes that the US and Europe regard as friendly, such as Egypt and Saudi Arabia, permit the inclusion of anti-Semitic material in their government-controlled media and school textbooks. Western economic aid to such regimes should be used to exert pressure against anti-Semitism - just as international pressure forced the United Arab Emirates in 2004 to shut down the Zayed Center, which promoted anti-Semitism and Holocaust-denial.

Anti-Semitism can never be completely eliminated. But leaders who make an extra effort to penalize offenders can help create an environment in which hatred is regarded as unacceptable and haters are confined to the furthest margins of society.

That's what Ralph Haller was trying to do in 1944. Let's learn from his example.

The writer is director of the David S. Wyman Institute for Holocaust Studies, which focuses on issues related to America's response to the Holocaust.

The article above appeared in the Jerusalem Post, on February 15, 2009 and is reprinted by permission of the author.

In reviewing the question of whether or not Islam is in a "clash of civilizations" with Israel, another key source is Sirat Rasoul-Allah, a biography of Muhammad collated by Ibn Ishaq (early 700s CE) which is also treated as supremely authoritative for an understanding of Islam and its founder.

In that account of Muhammad's campaign against the Jews, the story of Safiya:

"The apostle occupied the Jewish forts one after the other, taking prisoners as he went. Among these were Safiya, the wife of Kinana, the Khaybar chief, and two female cousins; the apostle chose Safiya for himself. The other prisoners were distributed among the Muslims.

What became of Kinana, Safiya's groom?

"Kinana, the husband of Safiya, had been guardian of the tribe's treasures, and he was brought before the apostle, who asked where they were hidden. But Kinana refused to disclose the place. Then a Jew came who said, 'I have seen Kinana walk around a certain ruin every morning.' The apostle asked Kinana, 'Art thou prepared to die if we find thou knewest where the treasure was?' And he replied, 'Yes.' So the apostle ordered the ruin to be dug up, and some of the treasure was found. After that Kinana was asked again about the remainder, but he still refused to tell. The apostle of Allah handed him over to al‑Zubayr, saying, 'Torture him until he tells what he knows', and al‑Zubayr kindled a fire on his chest so that he almost expired; then the apostle gave him to Muhammad b. Maslama, who struck off his head."

After that, it is probably of little surprise when Ibn Ishaq tells us:

"When the people of Fadak, a Jewish town nearby, heard what was taking place they sent emissaries to the apostle to ask him to spare them and they would abandon to him all their property. He agreed.

This little arrangement, Ibn Ishaq describes by saying "The people of Fadak made peace with [Muhammad]..." In this version of "peace" the property of the people of Fadak "belonged to the apostle of Allah, because he had conquered it without the aid of cavalry or camels."

Another "Jewish tribe asked that the apostle of Allah should not shed their blood, but permit them to carry away as much of their property as their camels could bear. He consented and they loaded as many of their possessions as they could on their camels, even demolishing their houses that they might take away the thresholds. Then they left, with their wives, children, and household goods, and accompanied by their drums, flutes and singers. The rest they left to the apostle of Allah."
Some of the treasure was found. After that Kinana was asked again about the remainder, but he still refused to tell. The apostle of Allah handed him over to al‑Zubayr, saying, 'Torture him until he tells what he knows'.

While much of the Ibn Ishaq account of a Jewish tribe's discussion when besieged by Muhammad and his posse is plainly aimed at confirming Islamic beliefs, there is one or two sentences that ring true. Reacting to the suggestion they accept Islam, the Jews of the Banu Qurayza tribe supposedly said: "We shall never abandon the commandments of the Torah, nor substitute any others for them." Secondly, when contemplating the fate of their children should they fail to defeat the Muslims, the leader suggested killing them themselves, saying, "If we perish, we shall perish without leaving orphans who might suffer evil."

Their discussions didn't help, for according to Ibn Ishaq, the decision - made "....according to the will of Allah, above the seven firmaments," in Muhammad's words - was death even after they surrendered.

"The apostle of Allah imprisoned the Qurayza in Medina while trenches were dug in the marketplace. Then he sent for the men and had their heads struck off so that they fell in the trenches. They were brought out in groups, and among them was Kab, the chief of the tribe. In number, they amounted to six or seven hundred, although some state it to have been eight or nine hundred. All were executed. One man turned to his people and said, 'It matters not! By God's will, the children of Israel were destined for this massacre!’ Then he seated himself and his head was struck off."

Only one Jewish woman was murdered, instead of being taken as a slave. And she was reported by Muhammad's wife Aisha as "talking and laughing" with "good humor". Perhaps it was better to die than to become a slave to the Muslims, or perhaps the woman was laughing because, as Ibn Ishaq wrote, "She was the woman who threw a millstone down from the Qurayza fort and killed a Believer."

Either way, was that heroic Jewish woman at war with Islam? Or was perhaps Islam at war with her even before Muhammad and his gang arrived at the Qurayza fort?

And now a little theology from Hadith, Sahih Muslim Book 041, Number 6985 - to round out the picture:

"Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews."

In case someone will still try and reject all of the foregoing as irrelevant to the modern struggle of Israel with its Muslim neighbors, let's point out that that last Hadith appears in the Hamas covenant as a guiding principle.

So, again, is Israel at war with Islam? Well, I don't know, but Israel had better be prepared to defend itself against it.

And finally, one more Islamic tale of another Jewish woman from Safiya's tribe who fell into Muhammad's clutches, Zaynab. She tried to poison "the apostle of Allah" and was discovered. When asked why she did it, Zaynab replied: "It is no secret to you what my people feel towards you."

Researched, compiled and presented by Nissan Ratzlav-Katz

I am dedicating this Q&N Corner to Professors Aumann and Avineri - perhaps especially to Prof. Avineri - in light of their recent remarks at the Jerusalem Conference on the "clash of civilizations".

First, I can't help but refer back to an earlier Q&N Corner called "Die or Embrace Islam". That was a fairly global
The whole Earth belongs to Allah and to Muhammad? In Islam, apparently so.
personal purpose statement from the first Islamic leader, Mohammad ("I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah...."), and the first Islamic book, the Koran ("Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger....").

Now, I'd like to once again turn to the most accepted of Islamic texts for specific guidance on the status of the Jews and the Muslim stance in relation to them.

The following is from the Koran (9:29): "Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture...."

The authoritative commentary of Ibn Kathir explains: "This honorable verse was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's religion in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihad announcing his intent and destination....."

Koran, 9:29 continues, "...until they pay the Jizyah..." Upon which Ibn Kathir commented, "If they do not choose to embrace Islam."

Koran 9:29 goes on: "...with willing submission...." Ibn Kathir: "In defeat and subservience."

Koran 9:29: "...and feel themselves subdued." Ibn Kathir: "Disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated."

The next source to examine, of course, as anyone slightly familiar with Islam knows, is the Hadith:

Sahih Bukhari, Volume 4, Book 53, Number 392:

"Narrated Abu Huraira: While we were in the Mosque, the Prophet came out and said, 'Let us go to the Jews.' We went out till we reached Bait-ul-Midras (beit hamidrash - 'the study hall'? - NRK). He said to them, 'If you embrace Islam, you will be safe. You should know that the Earth belongs to Allah and His Apostle, and I want to expel you from this land. So, if anyone amongst you owns some property, he is permitted to sell it, otherwise you should know that the Earth belongs to Allah and His Apostle.'"

Aside from the interesting aspect of the story that Muhammad went to the beit hamidrash to find the Jews - sort of like that Muslim terrorist who murdered eight students in the seminary library in Jerusalem not long ago - let's note something more generally of interest. That the Earth belongs to Allah, I can understand, if we accept that Allah is just a word for God. Sure, in monotheism, all things ultimately belong to God.

But "the Earth belongs to Allah AND his Apostle"? The whole Earth belongs to Allah and to Muhammad? In Islam, apparently so.

Therefore if Muhammad says, "I want to expel you from this land," well, it belongs to him anyway. So, I suppose that makes it his right. It also explains the Jizya fairly well. The Jews (and Christians) have to pay for the right to remain anywhere in Allah and Mohammad's 'hood, or they can join his gang and start collecting their own share of the protection money.

Researched, compiled and presented by Nissan Ratzlav-Katz

We received this article and are sharing it with our readers with no editing. The author, Dor Markush, is an American student studying medicine in Israel.

How I Met A True Hero - Dor Markush

A couple of weeks ago, I read in the paper Yisrael Hayom about  an active Israeli soldier who was allowed to go home for a couple of days in order to get married on Thursday night. The next morning after the wedding, this paratrooper received a phone call from his commander  calling him urgently back to the base due to a plan for ground forces to enter Gaza. After a difficult decision, he answered the call of duty and as a result did not even get to celebrate the traditional Shabbat sheva brachot with his family and brand new wife. That motzei Shabbat, IDF soldiers entered Gaza, and this brave young man – Aharon  Karov – was one of them. Mi K'amcha Yisrael! Hashem, who is like your people Israel!? How holy is Am Yisrael!

In that paper two weeks ago, I read the inspirational words of Aharon's new wife, Tzvia, in her response to a question about how difficult it must be that her newlywed husband of just a few hours was asked to leave her and their wedding celebrations aside to go fight in  Gaza. She said, [not verbatim] "Our brave soldiers are fighting in  Gaza on behalf of the Jewish people. I know that what Aharon and I are building together is part of a bigger whole, the building of the  Jewish people. Right now is not the time to think only about myself.  We understand that we need to put our own private celebration on hold  for the sake of the greater good of the Jewish people." Mi K'amcha  Yisrael! What belief! What strength! What courage! What holiness! What  greatness! What love for the Land of Israel and the Jewish people!  What faith and trust in Hashem!

Two weeks later, yesterday, as I left to shul early in the morning, I glanced at the Yisrael Hayom newspaper which was on the floor next to the elevator as I do routinely. I noticed a picture with  familiar faces on the cover. I immediately recognized them – it was  Aharon and Tzvia at their chupah ceremony from just a couple of weeks  earlier. But then I read the headline: "He got married; He fought;  He's battling for his life – Moments after he married his heart's chosen one, Tzvia, second lieutenant Aharon Karov (22) was called to command his paratroopers in the Gaza strip. Yesterday he was severely injured by an explosion in a booby-trapped building. His father, a  Rosh Hayeshiva wrote a few days earlier: 'The groom went to battle recognizing that this is his obligation.'" Aharon was terribly wounded two days ago in Gaza when he and other soldiers went in to search a  house which was rigged with explosives. He underwent about 12 hours of neuro & facial surgery yesterday and is now in critical condition in the Intensive Care Unit at Beilinson hospital.

The whole day yesterday I could not stop thinking about  this hero of a soldier. Even though I am now doing my surgery rotation  in another hospital I decided that I was going to spend the evening in the ER at Beilinson. I thought that somehow maybe I would even merit  to see his father and be able to simply say hello or hopefully also  give him a hug (His father, Rav Ze'ev Karov, is the Rosh Hayeshiva of  the high-school yeshiva in Karnei shomron). So I arrived at the ER, but after about half an hour, I knew I had really come for something  more. I wanted to see these holy Jews who from the very beginning, when no one knew that things would turn out this way, demonstrated such unwavering faith in Hashem. And maybe, I thought, as a medical  student I would even be able to catch a glimpse of Aharon himself, the hero I had quickly come to admire so much.

So I asked my friend to show me where the Intensive Care Unit was. When we arrived we saw an entrance area that was packed with  tens and tens of people, leaving barely any room to move. But somehow,  thanks to a white coat and scrubs, we managed to slither our way  through and get in. "Wow, here I am," I thought to myself. "The ICU.  This is where I wanted to be." The first soldier I saw was nineteen year old Ben. He was one of the soldiers who was badly wounded a couple of weeks ago when the house in which he and others were taking  cover collapsed due to friendly fire. He underwent neurosurgery and amputation of one arm, and now doctors are battling to save his other arm. Ben is fighting to stay alive and to recover from a coma, and the doctors are hopeful. Thank G-d, he seems to be slowly improving. His mom and dad often come in to touch him, hold him, talk to him, and  kiss him. He was also visited by one of his fellow crutch-bound soldiers who was also injured but less severely.

Then in room 3 was Aharon Karov, and I knew it because of  the large flow of medical staff in and out of the room. I was  intimidated to go into this holy of holies because I didn't know what to expect. But I went for it, I followed another student going in, and there I was. "Wow! There he is, that huge tzadik that I never thought  I would actually merit to see, fighting for his life." As I walked in,  there were a few medical staff in the room, and there lay Aharon,  motionless – this giant of a hero – hooked up to numerous tubes and  machines, being mechanically ventilated, and fighting for his dear life. His head and much of his face were covered with a big white encircled gauze dressing from after his surgeries, as this is where  the most extensive injuries occurred. Leaving out specific details due to the patient's privacy, even when the nurse removed the gauze pads from his face to replace them I could not recognize him as the same person that I saw so many times in that picture in the newspaper. I wasn't sure that it was him. But then I saw that posted on one of the machines to the left of his bed was this picture from the newspaper –  him and Tzvia on their wedding night. And when I looked more carefully, I really was able recognize him! The mishnah in Pirkei Avot  came to mind (4:27). "Said Rabbi Meir: Look not at the vessel, but at  what it contains…" and I realized that this was in fact the same beautiful Jew that I had come to know only through the pictures in the  newspaper. He really was beautiful. He radiated so much holiness that  I could barely handle it. I kept looking back and forth at him and the  picture on the machine and I could not resist wanting to just hold his  hand; but I waited because I was not yet sure if it would be okay, as I know that one has to be very careful with patients in the ICU to  prevent any possible infections. (Though just in case for the  possibility of needing it for later, I cleaned my hands with the alcohol cleaning solution next to his bed.) One thing I knew: I was in the presence of greatness.

His nurse Smadar took great care of him. She treated him as if she was a mother treating her very own son. Whenever she did anything to him – put something into his IV line, change his bandages, clean his wounds – she would talk to him and tell him exactly what she  was doing, even though his eyes were closed and all signs showed that  he was not conscious. She would tell him, "Aharon, the orthopedic surgeon is here to look at your arm," or, "Aharon, I'm just cleaning your wounds, ok? You'll be okay. You're strong. I know it."

In fact, there is an amazing parallel in this week's parsha, parshat Shemot, which contains the story of the two midwives. When Pharaoh  decreed that all newborn Jewish boys should be drowned, there were two heroic midwives that prevented this from happening. One was named  Shifrah and the other Puah. Rashi explains that these two women were  really Yocheved (Moshe's mother) and Miriam (Moshe's sister). So why  were they called Shifrah and Puah? Rashi explains that Yocheved was called Shifrah because she was "Meshaperet et havlad," she beautified the infants and smoothed their limbs. Miriam was called Puah because she was "poah umedaberet vehogah lavlad," she cried and spoke and cooed to the child. Incredible! This was exactly how Smadar treated  Aharon.

At one point, when a certain doctor came to check on Aharon, he heard her seemingly talking to herself, so, bewildered, he asked her, "Who are you talking to?" She proudly turned to him and responded, "I'm talking to Aharon. This is how I treat my patients. He deserves the best treatment that we can possibly give him. Look what he's done for us. I don't know what he hears or doesn't, but I know that he is alive, and I am going to treat him with as much warmth and affection  as I can."

As the doctors were working to put in a new chest tube on the left side, I stood across from them, to Aharon's right. Suddenly his right hand that was previously laying still on a pillow slipped a little off the bed, so as a natural reflex I grabbed it to return it to its place, but now that I was already holding his precious hand I didn't really want to let go. I positioned my right palm under his right palm and I could feel that his hand was warm and firm, and a  little swollen either due to his injuries or the large amount of fluids that he was receiving. Even after a couple of minutes, I still wasn't ready to let go. What an honor! What an honor to be able to hold the hand of such a hero! So I continued to hold him. Eventually I brought my left hand to caress the dorsal part of his hand expressing to him to "be strong, hang in there, and continue fighting like you  know best. And thank you for everything that you have done and for all that you have sacrificed for my sake and the sake of the Jewish  people. Don't give up. Am Yisrael needs you and is praying for you."

Eventually I reluctantly let go, but even as the doctors finished  treating him and had left the room, I still did not want to leave. I can not explain it. I just knew that I was in the presence of  unbelievable greatness. So I stayed in the room with the nurse and continued to speak to her and help with any little thing that I could as she continued to care for him kindly and affectionately. We spoke about how grateful we are for soldiers such as Aharon and Ben who have sacrificed so much to protect the Jewish people and to allow us to continue to live in this holy, special land. I found a Sefer Tehillim (Psalms) on the cabinet in the room and managed to also be able to read the first perek of tehillim. I read somewhere later that apparently Tzvia, his wife, sits by her husband's side for hours just  reading Tehillim.

This leads me to an essential point. We have to understand that if we are not on the front lines like Aharon and Ben were, and like other soldiers still are now, this does not mean that  we get to sit at home and do nothing. The success of Am Yisrael depends on one thing alone – our relationship with Hashem, our Creator and Father in heaven. Jewish history makes sense in no other way. The prophet Zechariah wrote, "Not through army and not through strength, but through My spirit, said Hashem, Master of Legions" (4:6). Of  course we must physically fight. This is our hishtadlut. We are not allowed to depend on miracles. But this is not enough. We must turn to  Hashem and pray, pour out our hearts, show Him that we care! Learn a  little more Torah. Do another Mitzvah. Be a little nicer to others. We know that what our soldiers are doing affects us, but we must realize that what we do affects them likewise. We both need each other. Our soldiers are doing the hard part, risking their lives to defeat our evil enemies; but at least, at the very least, we can do our part too.  And after seeing people like Aharon and Ben and what they've sacrificed, how can one not be compelled to act?

There was one more thing I needed to do before I left Aharon, so after asking the nurse for permission I leaned over and kissed his right hand, that same hand I had held previously. "תודה  רבה. תהיה חזק. – Thank you. Be strong."

May Hashem send a refuah shlema to Ben ben Netiva & Aharon Yehoshua  ben Chaya Shoshana as well as to all the other injured soldiers of  Israel and to all the other cholim of klal yisrael.

Despite Prime Minister Ehud Olmert and Defense Minister Ehud Barak's claims, Israel did not achieve a decisive victory in Operation Cast Lead.

Israel's leaders claimed from the start that Operation Cast Lead had three main goals, delivering a blow to Hamas, ending rocket fire against Israel, and ending arms smuggling into Gaza. Their first failure was to even include the return of captured soldier Gilad Shalit on the list -- evidently "leave no soldier behind" is no longer on the agenda of Israeli leaders.

Hamas was hit, but besides that, none of the Operation's objectives were achieved. Rocket fire against Israel did not end! Hamas terrorists fired at least 20 rockets at Israeli cities every day of the war. On Sunday, after Israel had already declared a cease fire, Hamas still fired 20 rockets at Israel. The fact that Hamas decided to stop on Monday is because of their decision, not Israel's. And when Hamas will decide to start launching rockets again is their decision, not Israel's.

Arms smuggling to Gaza will not end. Notice that no deal whatsoever has been announced with regard to the arms smuggling, just some vague assurance that Egypt will act to end arms smuggling into Gaza. Israel had that assurance before this war started – it didn't help much then, and it won't help much now either. There is no international force, no Israeli force, and no Egyptian force in place – in short, there's no one to stop Hamas from rearming.

Gilad Shalit. Israel's leaders haven't even mentioned him except for some vague assurances that they're working to bring him back. The Israeli people have had those assurances since Shalit was captured and they know how much they're worth. My heart goes out to Gilad. I hope he doesn't know that his government has deserted him. At least his people hasn't. Olmert says it doesn't help to publicly mention Shalit. The public must mention Shalit as much as possible and with G-d's help he'll come home safely.

Israel has decided to leave Gaza for political reasons, whether it's for Obama's inauguration or because Olmert-Barak-Livni decided that no continuation of the war would help their political future. The bottom line for Israel's people is that rockets will one day return to the south, and the IDF will be back in Gaza whether they like it or not.

The people of Israel must hold their leaders responsible in the upcoming election for failing to decisively destroy Hamas and end terror against Israeli citizens.