VIRAL VIDEO: Cookies For the Death of Islamic Jihad Terrorist:  A Halachic Analysis


(By Rabbi Yair Hoffman for

In the aftermath of the assassination of Bahaa Abu el Atta, a video went viral on social media that was recorded on Rechov Yaffo just before the entrance to Tachana HaMerkazit. In the video, there is a man handing out cookies and requesting people to recite a bracha, while telling them, “Kol HaKavod l’TzaHaL – all honors to TzaHaL.”

The person was celebrating Bahaa Abu el Atta’s assassination – the head of Islamic Jihad who had orchestrated the firing of hundreds of  rockets into Israel. [VIDEO IS BELOW]


The question is:  Should we be celebrating the death of an evildoer by handing out cookies on the street?  Are we not disgusted when Palestinians celebrate the deaths of Jews by handing out food?

There is no question that the sentiment is understandable.  And there is a substantive difference.  The man in the video is celebrating the death of a murderer.  Palestinians celebrate the death of innocent Jewish victims.  The two cases are worlds apart and should not be compared at all.  This author has met victims – children in a hospital with severe brain injuries.


There is a verse in the 24th chapter of Mishlei written by Shlomo HaMelech. It is pasuk 18 and it states:  In the falling (death) of your enemy – do not rejoice.

We must also keep in mind another seemingly contradictory earlier verse. It was also written by Shlomo HaMelech – “In the death of evil-doers – exhuberance! (Mishlei 11:10). How are these two verses to be understood together?


The Ralbag in interpreting the pasuk just before pasuk 18 in chapter 24, writes that inappropriate rejoicing over the matter will lead to Hashem removing His Divine Anger against that enemy and placing it upon you. It is clear from this Ralbag that too much rejoicing is wrong and dangerous.  But what is too much?

It is interesting to note that the Alshich in Esther (5:3) writes that this is exactly why Esther wished to make Haman rejoice at the party.  She did so in order that the Divine Will be turned against the evil Haman on account of his rejoicing at the fall of Israel.


We can infer from the Ralbag that although inappropriate rejoicing is wrong – appropriate rejoicing, where one is on the correct spiritual level, is fine.  This is the type of rejoicing that is indicated in Chapter eleven.


But what exactly is the correct spiritual level?

The Maharsha in Megillah 28a understands the verse in Chapter 24 as referring to someone who is rejoicing because of his feeling of hate toward his enemy. Rabbeinu Yonah on Pirkei Avos 4:19 writes that that the high level in which rejoicing is permitted is if one does so in celebration of the Kavod Shamayaim – of the honor due to G-d at the fall of this evil-doer. This may be very much in line with our Ralbag.

The fact that the person handing out the cookies was asking people to make a bracha to Hashem fits with the Rabbeinu Yonah.  According to the Maharsha and Rabbeinu Yonah, the YouTube Video is kosher.


The Alshich (Tehillim 5:11) qualifies the verse in Mishlei to refer only to a personal enemy, but one whose evil is so much against G-d – the opposite feeling is in order – one should, in fact, rejoice. Thus the Chapter eleven verse refers to one who is so evil in the eyes of G-d. The Alshich does not distinguish between our own levels, but rather the type of enemy that the pasuk refers to.


The Meshech Chochma (Shmos 12:16) writes that upright individuals do not rejoice at the death of others as do, say, some of the other nations. This seems to be across the board. Thus, on Passover, we celebrate the freedom of the Jewish people and not the fact that G-d punished the Egyptians. Similarly, on Chanukah, we celebrate the miracle of the oil lasting and not the fall of the Syrian Greeks. It would seem that the Meshech Chochma is not in agreement with the aforementioned Alshich in Tehillim.

The Gerrer Rebbe on Sukkos 5658 also expressed this thought. He explained that even though Yom Tov’s must all have Simcha, the word is used only regarding Sukkos and not Pesach. Why? The death of the Egyptians that occurred on Pesach caused the use of the word “Simcha” in regard to Pesach as not appropriate.

The Yalkut Shimoni (Mishlei 960) also points out that we do not recite a full Hallel on Pesach except for the first day because of the notion of not overly rejoicing over the deaths of enemies. Also, the Midrash points out, that Noah refrained from marital intimacy during the time that the evildoers in the world were being destroyed on account of the notion of the verse in chapter 24. Seemingly, this Midrash is not in accordance with the distinctions made by the Alshich and the Ralbag.


It may also be suggested that the notion was perhaps not necessarily universally adhered to by all of Israel. How so? In Pirkei Avos (4:19) Shmuel HaKatan says almost the exact same thing as King Solomon did in Mishlei. The Rambam and the Bartenura point this out but remark that Shmuel actually utilized and taught this approach. The fact that the Mishna singles Shmuel HaKatan out for this indicates that it may not necessarily have been kept so universally. In fact, it could be that King David himself, the father of King Shlomo may have erred in his reciting of joyful song at the fall of Kush Ben Yemini, as pointed out in Midrash Tehillim (7).

The conclusion? It seems that the words of Rebbeinu Yonah on Pirkei Avos that if one rejoices at the Kavod Shamayim – the honor that finally justice has been accomplished with the knowledge that the honor of Heaven has been further enhanced and uplifted with this man’s death – then one may rejoice, but nonetheless, it should still be tempered.

We do recite Hallel on Pesach, but not a full one. One should make sure that the feeling not come from an improper emotion. One may also take pride in the fact that one was the tool for which the honor of Heaven was uplifted.

It is this author’s view that the request to recite a bracha and not fully mentioning the death of the Rasha is not excessive per se and indicate that the person’s kavanos were on a high level.  Also, it seems that the motivation is one that states, “Finally, our citizens are being protected.”  This is a proper sentiment.

The author can be reached at [email protected]


  1. He gave out cookies, nobody said Hallel, nobody said shira, just a happy moment that a murderer who was planning more murders Cha”v, was taken out .

  2. Jews are compassionate. Jews do chesed. Jews are not killers.
    If sometimes, in self-defense we are forced to hurt or kill our enemies, it may well be justified.
    But celebrating? The Arab murderers celebrate death. Jews celebrate life, not death.

  3. Another question could be raised with regard to the words of the fellow handing out the cookies, “כל הכבוד לצה”ל”.

    How about כל הכבוד להקב”ה? Or הודו לה’ כי טוב? Or a combination, e.g. thanks to HKB”H along with הכרת הטוב to the people involved?

  4. In the halachic analysis above the sources are from darshanim and not poskim, and the arguments are confined to drush. Hence, the analysis is not halachic, it’s hashkafic.

  5. Rabbi Hoffman wrote:
    “Rabbeinu Yonah on Pirkei Avos 4:19 writes that that the high level in which rejoicing is permitted is if one does so in celebration of the Kavod Shamayaim…The fact that the person handing out the cookies was asking people to make a bracha to Hashem fits with the Rabbeinu Yonah. ”

    Rabbi Hoffman did not consider that the man also stated “kol haKavod laTzahal” (as stated earlier in the article).

    But Rabbeinu Yonah wrote “kavod Shamayim”, not, liHavdil, “kavod Tzahal”.

    So despite the bracha made to Hashem over the cookies, the basic celebratory act here is clearly in honor of the IDF and not, liHavdil, in honor of Hashem.

    So, no, this does NOT seem to fit with Rabbeinu Yonah.

  6. We can be certain that this video already appears on all the Palestinian social media. I know they don’t need any excuses for the next terror attack cv”s, but why hand them an excuse on a silver platter?
    What is the likelihood this fellow asked a rav first if it’s OK to do this?

  7. One thing to remember is the campain is not yet finished, so its premature to rejoice. However every successful strike against them should fill pur hearts with gratitude to Hashem and encourage us to daven for continued success!
    Another point: it was known that the Chofetz Chaim rejoiced over the downfall of the Mitzriim, saying “Ah gut oif zei”.

  8. Two points:
    The individual in the picture most definitely did not get the idea from the cited authorities, rather directly from the Palestinians. He is trying to be deliberately provocative, and as such should be censured.
    The act itself will most definitely be misinterpreted (even if he did really mean it in a more positive sense).

  9. This worries me. Some of our people are getting more and more like the people they despise. Hilltop youth throwing rocks, even at Tzahal, Wearing kippas that look remarkably like Muslim caps. Retaliating at police for enforcing the law. And now this – a deliberate imitation of our enemies’ rejoicing when they kill us.

    It’s remarkably bad PR, coming now on the heels of the EU court decision to label settlement products in Europe. And forget what the non-Jews are thinking, what is HKBH thinking?

  10. You ignored an explicit gemara in Megilla, in the name of Mordechai Hatzadik, that Binfol Oyivcha refers only to Jews. The opposite view, that it applies also to nochrim, is that of HOMON HOROSHO. Do you really feel comfortable paskening like Homon against Mordechai?!

    The gemara also EXPLICITLY says that while Hashem does not rejoice at the death of resho’im, He DOES want other people to rejoice. הוא אינו שש אבל אחרים משיש. When the Egyptians drowned, He objected only when the Mal’ochim said shira but He APPROVED of the Jews doing so.

    The medrash that the reason we don’t say full hallel on the rest of Pesach is because of the drowning Egyptians is very problematic. First, it contradicts an explicit gemara that the reason is because the korban is the same all week. Second, it contradicts the gemara in Megilla. Chavos Yo’ir discusses this medrash, and his main approach is that it is not accepted, but since it is after all a medrash he comes up with a somewhat strained explanation, which is basically that Hallel is different, and so according to this medrash we SHOULD rejoice at the Egyptians’ death but not by saying Hallel.

    The bottom lineL What this person did does not need any limud zechus, it is 100% LECHATCHILA and those who are upset by it should examine their own hashkofos, which have been poisoned by goyishe attitudes.

  11. “According to the Maharsha and Rabbeinu Yonah, [this] YouTube video is kosher.”

    But what would they say about the use of the Internet as a whole and YouTube in particular?