An AI Summary of “Trump Says He Won’t Allow Israel to Annex West Bank” by Avi Abelow (Pulse of Israel Video, ~11 minutes)

In this September 2025 video from the Pulse of Israel channel, host Avi Abelow responds to President Donald Trump’s public statement during a White House press interaction on September 25, 2025, where Trump firmly declared he would not permit Israel to annex the West Bank. The video opens with clips of Trump’s remarks, where he confirms discussing the issue with Israeli Prime Minister Benjamin Netanyahu and states, “I will not allow it. It’s not going to happen… There’s been enough. It’s time to stop now.” Abelow expresses mild disappointment but no surprise or panic, framing his analysis as “realist” and faith-driven. He urges viewers to subscribe and donate to Pulse of Israel at the end, emphasizing its “belief-based, inspiring, politically incorrect, truthful” content.

Rejection of Terminology and Historical Context (0:32–1:42)

Abelow rejects “West Bank” as a propaganda term coined during Jordan’s illegal 19-year occupation (1948–1967) of the Jordan River’s west side, which erases Jewish ties to the land.
He insists on “Judea and Samaria” as the biblical, ancestral heartland where Abraham, Isaac, Jacob, and prophets lived, calling it the “cradle of Jewish civilization.” Annexation isn’t applicable, he argues, because “you do not annex something that’s already yours.”

Realism Amid Disappointment (1:42–3:20)

Despite Trump’s pro-Israel record—moving the U.S. embassy to Jerusalem, recognizing Golan Heights sovereignty, exiting the Iran nuclear deal, and supporting Israel’s war efforts—Abelow views the statement as a potential semantic slip but likely intentional.
Sovereignty over Judea, Samaria, and Gaza is “inevitable and necessary” for Israel’s security and global freedom-loving interests, regardless of U.S. presidents. He dismisses the two-state solution as a “delusion” masking a genocidal agenda against the Jewish state.

Critique of Palestinian Entities and Gaza Withdrawal Lessons (3:20–5:03)

Hamas, ruling Gaza, is a “genocidal death cult” whose charter demands Jewish destruction; October 7, 2023 (killing 1,200 and taking 251 hostages, with ~48 still held as of September 2025), was “just the beginning.”
The Palestinian Authority (PA) funds terrorism, names schools after killers, and pays jailed murderers’ salaries, showing no interest in peace but in Israel’s annihilation.
Israel’s 2005 Gaza disengagement (removing all settlers, soldiers, and even graves) yielded only terror tunnels, rockets, and the October 7 massacre—proving the status quo is “unsustainable.” Without Israeli law, lawlessness (from Hamas, PA, or ISIS) invites more Jewish bloodshed.

Faith, History, and Gratitude (5:03–6:34)

As a Jew, Abelow places faith solely in God, not leaders like Trump or Netanyahu. Jews must act—defend, build, and create facts on the ground—but God determines outcomes.
He cites divine intervention: Israel’s 1948 rebirth, victories in all wars since, and survival of the post-October 7 multifront assault (backed by Iran and Qatar) as proof of a “divine promise” unfolding.
Expresses gratitude to Trump and Netanyahu for their support, focusing on advocacy for sovereignty to end the “genocidal terror war.”

Trump’s Gaza Plan and Path Forward (6:34–7:46)

Praises Trump’s “Gaza immigration plan” as a “rational, humane strategy” for Arabs to voluntarily relocate from destroyed terror infrastructure, addressing ground realities over “fantasy peace accords.”
Those supporting Israel’s destruction must leave Judea, Samaria, and Gaza. Sovereignty is a matter of “when,” not “if,” under current or future leaders.

Broader Ideological Threat and Moral Clarity (7:46–10:12)

The conflict isn’t a “border dispute” but a 1,400-year-old jihadist movement aiming to subjugate non-Muslims worldwide, including Christians and Jews. October 7 targeted all “freedom-loving” societies.
Israeli sovereignty, paired with Trump’s plan, uproots this “terrorist structure” and deters global jihad. Appeasement (e.g., pressuring Israel) signals weakness, inviting more attacks—disastrous for the U.S., Europe, and beyond.
Echoing Genesis, he warns: Those blessing Israel will be blessed; those cursing it will be cursed. Strengthens faith in God for moral clarity and decisive action against evil.

Conclusion and Call to Action (10:12–11:16)

Ends optimistically: “Onwards to sovereignty and to Trump’s immigration plan… we just have to wait and see.” Signs off from IDF service, defending “the Jewish people, our holy land, and the whole freedom-loving world.”
Urges subscriptions at pulseofisrael.com and donations to sustain the channel’s work.

Comment by Shlomo Moshe Scheinman: In his first term as President, Mr. Trump was not friendly towards Judea and Samaria. Nor was he a friend of the Temple Mount. He demanded a building freeze and was planning to transfer large sections of the territory to the terrorists of the Palestinian Authority in his “Deal of the Century”. The disruptions brought about by Covid-19 ruined Trump’s ability to carry out his plans.

I am not convinced at this point in time that Donald Trump has done repentance for his anti-Biblical foreign policy.

He might need some further disaster to wake him up. I pray the upcoming disaster (if he doesn’t change his actions due to our rebuke) falls totally on the enemies of the Jewish people.

I will end with a quote from another post:

King David – A Man of Justice and Stern Judgment Was Unfit for the House of Mercy: A Discussion of Ramban’s Viewpoint

The full article is located at; vilnagaon.org/king-david-and-temple/

In the article discussing the COVID-19 pandemic, we noted that Ramban and Radak said: All the thousands who perished during the days of David in the plague did so only because the people had not demanded the building of the Temple. While discussing the plague during David’s time, we brought Ramban’s explanation of why David did not build the Temple.

Here are Ramban’s words:

Ramban on Numbers 16:

“Moreover, beyond the census itself being a cause of punishment (as it says in II Shmuel 24:1, ‘And again the anger of Hashem was kindled against Israel, and He incited David against them’), Rashi writes, ‘I do not know for what reason.’ But I say logically: It was a punishment upon Israel for their delay in building the chosen house (i.e., the Temple). The Ark was moving from tent to tent like a stranger in the land, and the tribes were not stirred to say, ‘Let us seek Hashem and build a house for His name,’ as it is said (Dvarim / Deut. 12:5), ‘Seek His dwelling and go there.’ Only after many years did David awaken and speak of it, as it is written (II Shmuel 7:1–2), ‘When the king dwelled in his house and Hashem had given him rest from all his enemies… the king said to Natan the prophet: See now, I dwell in a house of cedar, but the Ark of the L-rd dwells within curtains.’

But Hashem prevented David from building it, as it says (I Chronicles 22:8), ‘You have shed much blood and fought great wars; you shall not build a house for My name.’ So the construction was delayed until Shlomo’s reign. Had the people of Israel been enthusiastic and initiated the building, it might have been done in the days of the Judges, Shaul, or even David – but not with him as the builder. The nation would have been the builders. But because the people were indifferent and David was the only one to care and prepare everything – he became the potential builder. Yet since he was a man of justice and judgment, not of mercy, he was deemed unfit for the House of Mercy. Therefore, the building was delayed throughout David’s life due to the people’s negligence – and the wrath came upon them.

Therefore, the place Hashem chose to establish His name became known through their punishment and plague. The text hints at all this, as it says (II Shmuel 7:6–7): ‘I have not dwelt in a house since the day I brought up the people of Israel from Egypt to this day… Did I speak a word with any of the tribes of Israel… saying, Why have you not built Me a house of cedar?’ The verse blames them, for the Shekhinah (Divine Presence) was traveling among the tribes from tent to tent and no one arose among the Judges to build. Moreover, the verse adds that Hashem also did not command any of them to build, until now – when David initiated it and was praised for it. Yet it would be Shlomo who builds, as a man of peace.”

Wars Before the Tabernacle Was Built

From Ramban’s words, one might conclude that engaging in war disqualifies someone from building the Temple. But that cannot be the full explanation. After all, during the days of Moshe and Yehoshua there were many wars – against Amalek, Midian, Sihon and Og, and later, the conquest of the 31 kings of the Canaanite nations. Nevertheless, Moshe built the Tabernacle in the wilderness, and Yehoshua established the sanctuary in Shiloh.

Wars Before the Temple Was Built

According to the Sages, the Jews who killed 75,000 of their enemies during the time of Achashverosh (Esther 9:16) were the ones who merited the rebuilding of the Temple under King Daryavesh (Darius), who ruled after Achashverosh.

It is agreed by all that the Hasmoneans, who fought both foreign enemies and Hellenized Jews, merited the rebuilding of the altar and parts of other elements of the Temple. According to Maimonides (Rambam), the Messiah himself will wage wars (Laws of Kings 11:4) while also rebuilding the Temple. However, it is unclear from Rambam whether the Messiah will build the Temple according to the visionary plan in Ezekiel (starting from chapter 40) or whether he will first rebuild it in the Second Temple form.

Therefore, I interpret Ramban’s statement – “he was a man of justice and upheld the attribute of judgment and was unfit for the House of Mercy” – to mean that David engaged in wars that he was not halachicly required to fight.