Featured Post Rabbi Yosef Blau a Modern Say "Merageil"

 by Rabbi Eliezer Simcha Weiss

I would not normally respond to Rabbi Yosef Blau. Yet because of his past importance and influence, I feel a duty to do so — especially now, in Elul, as we prepare to stand before the Almighty in judgment. My intent is not to insult, but to ensure he is not mistaken, to encourage a return to the right path, and to mollify some of the damage his blog post may cause.

Rabbi Blau raises legitimate concerns regarding settler violence in Judea and Samaria and the need for moral clarity. Indeed, extremist acts by a minority of settlers are troubling, and their consequences for Palestinian civilians cannot be ignored. Recognizing these concerns is vital; Israel, like any society, must confront lawlessness and extremism wherever it appears.

However, the conclusions and presentation of his post suffer from serious ethical, factual, and methodological flaws. As a mashgiach ruchani (spiritual adviser) at Yeshiva University for 48 years, Rabbi Blau was responsible for guiding students in the highest standards of ethics, morality, and proper speech. His authority lends great weight to his words. Yet much of this post rests on unverified assertions and imagery — notably the B’Tselem footage captioned as a “killing,” and presented as fact. Publishing such material pre-judges complex events and individuals, a particularly troubling approach from someone who has only recently taken up permanent residence in Israel. Is it possble that Rabbi Blau is relying on media narratives more than first-hand observation?

A central flaw in his piece is the imbalance in portraying violence. While settler extremism is highlighted, the frequency, scale, and lethality of Palestinian terror attacks are downplayed, producing a misleading sense of equivalence. Broad generalizations — such as the claim that few religious-Zionist rabbis condemn violence or that authorities “rarely” enforce the law against Jewish offenders — are unsupported and dangerous. By halachic standards, “lashon hara” (evil speech) refers to true statements that should not be spoken, while “rechilus” (tale-bearing) involves spreading unverified or false claims that cause harm. Much of the post crosses into rechilus, presenting allegations as fact without proof.

The post also overgeneralizes the religious-Zionist community, ignoring the majority who reject violence. Presenting fringe actors as representative inflames hostility, undermines credibility, and risks misrepresenting the ethical fabric of the community. Assertions about media coverage and systemic bias are likewise unsupported, conveying impressions as if they were verified facts.

The audience and consequences of this post heighten the concern. Rabbi Blau’s students in the United States may be unaware that their teacher is engaged in a tendentious polemic. Both Jews and non-Jews worldwide may perceive him as an authority on Israel and Jewish society, and take these tendentious interpretations as fact. In an era of widespread anti-Israel propaganda, misinformation, and deception, such words cannot be excused or forgiven. They damage Jewish unity, misinform those who rely on his guidance, and may even prolong or exacerbate conflict affecting hostages and the broader Jewish community.

In Judaism, the concept of Dibat Ha-Aretz (speaking ill of the land of Israel) reminds us of the spies who spread harmful reports. Tragically, we now see some “princes of Israel” repeating this error under the guise of acting l’Shem Shamayim, “for the sake of Heaven.” Words spoken against Israel and the Jewish people without substantiated facts, especially in forums seeking only destruction, cannot be excused or forgiven, and may have grave consequences, echoing the causes of Tisha B’Av.

This is not merely unbalanced; it is morally reckless, a misuse of influence at a time of existential threat. It equips adversaries with language of condemnation, blurs distinctions between defense and aggression, and weakens communal cohesion. Those acting l’Shem Shamayim must double or triple their vigilance: rethink, restrain, and weigh the consequences of each word.

Finally, as we approach the days of judgment, we must recall that God may forgive averot bein Adam le-Makom (sins between man and God), but forgiveness between a person and their fellow requires action. Those who speak falsehoods or unverified accusations against Israel and the Jewish people must seek reconciliation and repair with their fellow man, lest the damage remain.

Rabbi Blau raises legitimate concerns, but his post contains grave ethical, factual, and methodological lapses. As a religious leader and moral guide, he bears a heightened responsibility to exercise accuracy, restraint, and awareness of operational realities. My hope is that, in this season of reflection, Rabbi Blau, and all who consider themselves acting L’shem Shamayim, will reconsider their words, ensuring their influence promotes truth, compassion, and the defense of Jewish life.