The fight against Palestinian terrorism has been a central challenge for Israel for decades, even before the establishment of the state. However, in recent years, this challenge has intensified and taken on new dimensions in the digital era of lone-wolf terrorism. Today, inciting messages and violent videos spread rapidly through our mobile devices and across all digital platforms. While terrorist organizations continue to operate in their traditional, insidious formats, they also encourage individual attackers to carry out spontaneous and uncoordinated attacks against Israelis—both soldiers and civilians—thus achieving a force multiplier effect with minimal investment.
This new challenge can naturally cause confusion and even a sense of helplessness—raising the question: What can be done to counter it?
According to security forces, a lone-wolf attacker is someone who carries out an attack independently, without any affiliation or connection to a specific terrorist organization, and without receiving external directives or funding. Unlike terrorist cells or organized groups that leave behind an “intelligence signature” that allows security agencies to track their activities, the lone-wolf attacker operates without prior warnings. A clear example is the terrorist group “Lion’s Den,” which was highly active in Nablus over the past two years, amassing more than 250,000 followers on Telegram. The IDF, through prolonged efforts, managed to eliminate all the group’s leaders, ultimately leading to its cessation of activity.
A lone-wolf attacker typically uses easily accessible weapons such as an axe, knife, or scissors rather than a firearm. They strike by surprise and often manage to injure or even kill before being neutralized by security personnel or an armed civilian. In such attacks, security forces usually explain their failure to prevent the incident by stating that there was no prior intelligence warning. Senior police officials frequently claim that there was no advance indication of the attacker’s intentions.
It is important to note that lone-wolf attacks are not unique to our region or the present era. Throughout history, assassinations have been carried out by lone individuals against prominent figures. Notable examples include the assassination of U.S. President Abraham Lincoln in the 19th century, and in the 20th century, the assassinations of President John F. Kennedy, his brother Senator Robert Kennedy, and Martin Luther King Jr., as well as the murders of Indira and Rajiv Gandhi. Other examples include assassination attempts on President Ronald Reagan and Pope John Paul II, the murder of John Lennon, and the assassination of Israeli Prime Minister Yitzhak Rabin. To this day, there has been no conclusive evidence proving that the perpetrators in these cases acted under instructions or received rewards from any organization, nor has their affiliation with any political party or sect been substantiated.
Early Warning Signs
A potential attacker is usually well aware that there is a high likelihood they will not survive the attack they are planning. For a Muslim attacker, this is seen as an act of martyrdom (Istishhad), which will transform them into a shahid (martyr). Even if they do not initially intend to die or commit suicide, it is evident that such an attack carries a high risk of death or, at the very least, capture. The critical question is: Are there early warning signs that indicate someone is about to carry out an attack? Can potential attackers be identified before they act?
In many cases, attackers exhibit specific behaviors before committing an attack. For example, they commonly seek forgiveness, usually from their mother and sometimes from other relatives or friends. According to the wills of dozens of terrorists, most attackers ask for their mother’s forgiveness before carrying out their actions, as they are effectively choosing to leave her through this act. Additionally, some attackers take steps to settle their financial debts, believing that since they are about to die a “martyr’s death,” they will be held accountable in the afterlife.
Another identifiable pattern is the expression of revenge in messages, where attackers articulate their desire to retaliate against Israel for its actions or for what they perceive as offenses against Islam, such as the desecration of the Al-Aqsa Mosque. Frequently, before carrying out an attack, terrorists post messages on social media threatening to avenge perceived wrongs done to them or the Palestinian people. Moreover, some attackers leave behind written wills in which they describe themselves as martyrs and express their belief that they will enter paradise—some even boast that they will meet the Prophet Muhammad. Others justify their decision to attack as a way to defend Jerusalem, protect the Al-Aqsa Mosque, uphold Islam and Muslims, or advance the cause of “Palestine.” These wills, sometimes given to their relatives before the attack, suggest that even if the attacker planned and executed the attack alone, they were not entirely isolated in the preparation process.
Motivations and Goals: The Rewards of Terrorism
There are five primary motivations behind lone-wolf attacks, which are generally considered acts of suicide from the perpetrator’s perspective.
- Religious Motivation – The most common and dominant motive is to become a shahid (martyr) and gain entry to paradise. This aspiration is rooted in a grandiose vision of dying as a warrior to protect sacred sites such as Al-Aqsa Mosque and Jerusalem in the struggle against Jews.
- Nationalist Motivation – The will to die for the homeland, “Palestine.”
- Personal Motivation – The drive for revenge. Many terrorists carry out attacks as retaliation for the death of a relative killed by the IDF.
- Psychological Motivation – Based on mental distress or personal crises. In recent years, there have been cases where women who “sinned” according to their beliefs saw self-sacrifice as a way to purify themselves. Some attackers have carried out attacks due to personal disputes, such as a terrorist who acted after an argument with his wife who left him, with the attack serving as an honorable outlet. There are also individuals wanted by security forces who break under the pressure of living in secrecy and fear, ultimately deciding to end their complex lives by committing an attack against Jews.
- Economic Motivation – Driven by the Palestinian Authority’s policy of financially rewarding terrorists and their families. The PA provides monthly salaries and stipends to imprisoned terrorists or the families of those killed—the more severe the attack or the longer the prison sentence, the higher the stipend. Mahmoud Abbas (Abu Mazen), the PA chairman, places significant importance on attacks against Israel. Not only does he never condemn them, but at times he even praises terrorists and is photographed with them, encouraging young Palestinians to commit attacks. A substantial portion of the PA’s budget is allocated to funding terrorists, and Palestinian society supports financial aid to terrorists imprisoned in Israel, ensuring that Abbas cannot abandon this policy. This issue is deeply embedded in Palestinian culture. Abbas also believes that terrorism can serve as a tool to pressure Israel into making territorial concessions and reaching agreements. Israel has informed Western nations about these payments and has attempted to halt them by legislating a law to deduct these amounts from the PA’s budget. However, these efforts have not been successful. Abbas has made it clear: “Even if we have only one penny left, we will pay it to the families of the martyrs and prisoners.” It is undeniable that financial incentives for terrorists encourage further attacks against Jews and Israelis in general.
The Image of the Martyr – Shaping the Attacker
Jihad, meaning “holy war,” refers to a Muslim’s duty to fight for the spread of Islam or the reconquest of territories that were once under Islamic rule. This includes a struggle against “infidels,” such as non-Islamic governments, particularly Western ones. Jihad is not limited to active combat; it can also manifest in other forms, such as warfare through media, legal systems, or even sexual services provided to male mujahideen (holy warriors). The Mujahideen are fighters engaged in jihad—our focus here is on militant jihad.
For example, ISIS declared war in Syria and Iraq because local leaders were “infidels,” even if they were Muslim. In the 1980s, Afghan fighters who participated in the struggle against Soviet rule were classified as mujahideen. Anyone who dies while carrying out jihad is considered a shahid, as they have sacrificed their life in devotion to Allah.
The title of shahid is traditionally granted to soldiers in Arab states who are killed in the line of duty. Still, terrorist organizations have widely expanded the use of this term, applying it to anyone killed by IDF fire in the Israeli-Palestinian conflict. In Palestinian society, the status of shahid is considered the highest and most revered title. According to Islamic belief, the martyr enters paradise immediately after death and meets his Creator. As a result, Islamic tradition forbids washing the body of a shahid before burial, as is customary in both Islam and Judaism as a mark of respect for the deceased. Instead, martyrs are buried precisely as they died, with their clothing and even their shoes, without the usual purification rituals. No changes are made to their body or attire to preserve their “sacred state.”
Various folk beliefs are associated with the martyr’s fate after death, such as the idea that their body does not cool or decay and sometimes emits a musk fragrance. The Quran, which Muslims believe to be the word of Allah, contains a verse that addresses the status of the martyr:
“Do not think that those who were slain for Allah’s sake are dead. No, they are alive, and their provision is with Allah. They rejoice in what Allah has bestowed upon them and are glad for those who have not yet joined them and remain behind, knowing that no fear shall be upon them and they shall not grieve. They rejoice in Allah’s grace and bounty, and Allah does not neglect the reward of the believers—those who responded to Allah and His Messenger even after being wounded. A great reward is reserved for those who do good and are pious.” (Surah Al-Imran 3:169)
To encourage young people to carry out attacks and die for Allah, terrorist organizations manipulate images of dead attackers and use Photoshop to present them attractively. They spread rumors and propaganda to reinforce belief in paradise and the martyrdom phenomenon. For example, there have been cases where photos of dead terrorists were digitally altered to show them smiling, portraying them as satisfied and happy. A more recent example, observed during Operation Iron Swords, involved reports that the bodies of martyrs emitted a unique musk-like scent, reinforcing the belief that they had ascended to paradise.
Cultivating the Promise of Paradise
In Islam, similar to Judaism, there are principles of reward and punishment in the afterlife. However, while Jews emphasize the sanctity of human life and its preservation—including mental and emotional well-being—for many Muslims, life in this world is seen as a temporary station on the way to actual existence in the afterlife. In the world to come, reward or punishment awaits in either paradise or hell. According to Islamic theology, the righteous and devout who follow religious commandments secure a place in paradise. Equally significant is the guarantee that martyrs (shahids) will enter paradise.
The belief in paradise includes the notion that it is a realm of pleasure and abundance, where shahids are rewarded with 72 virgins. This belief originates from Islamic oral traditions—an unwritten doctrine transmitted by Muslim clerics who cite the Prophet Muhammad.
According to Islam, paradise is free from day and night, sun, and moon. Its inhabitants travel from place to place on horses. Paradise is depicted as a world of beauty and purity, filled with lush green trees, delicious fruits, and fragrances never before crafted. It permits all pleasures that were forbidden on Earth, such as drinking alcohol, with no restrictions. Paradise is also described as having rivers of wine and unique milk, as illustrated in the Quran:
“The description of paradise, which the righteous are promised: therein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, wherein they will have all kinds of fruits and forgiveness from their Lord. Are they like those who abide eternally in the Fire and are given scalding water to drink that will sever their intestines?”
(Surah Muhammad, 47:15)
So What Can Be Done?
Israeli intelligence forces face a complex challenge in preventing attacks, especially those carried out by lone-wolf terrorists. Intelligence agencies claim that such attacks are difficult to predict in advance since these terrorists operate independently without sharing their plans with others. However, in many cases, it is revealed post-attack that there were warning signs—such as suspicious social media posts—that could have indicated the attacker’s intentions. Today, AI-based monitoring software can help identify high-risk profiles by detecting key phrases and activity patterns on social networks.
The “lone wolf” attacker is not genuinely alone or disconnected from their surroundings. Even if the planning and execution of the attack are carried out independently, the Palestinian Authority and Palestinian society provide extensive support for these terrorists—from an education system that glorifies the murder of Jews to incitement on social media and financial rewards for perpetrators. This means that the so-called lone wolf is not truly isolated, and viewing these attacks in such a manner absolves security forces of responsibility and undermines efforts to combat the phenomenon. A clear indication of this is how, immediately following these attacks, terrorist organizations publish images of the attacker with Al-Aqsa Mosque in the background. We must not engage with these publications, as they receive widespread admiration in Palestinian circles and serve as inspiration for future attackers. Another indication of this structured support is how terrorist organizations often compete for credit in claiming the attacker as one of their own—our media coverage unintentionally aids their efforts to elevate their status within their society.
Another common mistake is the Israeli government’s policy of returning terrorists’ bodies to their families for burial. These bodies should not be returned without a reciprocal exchange. Additionally, Israeli security forces often make the mistake of immediately and publicly releasing detailed information about attacks committed by lone terrorists. Such publications provide a model for others to emulate. The visual documentation of the terrorist and the publication of their will or final words grants them public recognition, thus immortalizing their name and actions.
Releasing images of terrorists who have not yet been caught can also hinder security operations, as it enables the suspect’s community to protect them and obstruct Israeli forces. A notable example was the attack in Shuafat (October 15, 2022), where Noa Lazar was killed. In this case, the attacker’s associates shaved their heads along with him to complicate identification. The publication of his video turned him into a hero, and even the footage of his eventual elimination – disseminated by Israeli sources – further glorified him within Palestinian society, making him a role model for others.
For these reasons, Israeli security and political authorities would be wise to avoid publicizing details about attackers in a way that contributes to their glorification. At the same time, security forces must focus on countering online incitement campaigns and continuously monitoring potential attackers.
Palestinian terrorism is deeply rooted in history—it predates the establishment of the state and will not cease shortly. From the Palestinian perspective, terrorism has been their most effective means of achieving political gains—such as the Oslo Accords following the First Intifada or the Israeli disengagement from Gaza after years of rocket fire.
