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Amram Blau
Amram Blau
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Amram Blau (Hebrew: עמרם בלאו; 1894–1974) was a Haredi rabbi in Mandatory Palestine and Israel. He was one of the founders of the fiercely anti-Zionist Neturei Karta.

Key Information

Biography

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Blau was born in Jerusalem into the city's Hungarian Jewish community. His father was originally from Pressburg and had immigrated to Palestine in 1869, while his mother was a native of Jerusalem, with roots in the city dating to the late 18th century. He grew up in the Mea Shearim neighborhood. Like his brother Rabbi Moshe Blau, who was a leader in the Agudat Israel movement, he was also active in the Aguda during the British Mandate era and was the editor of its newspaper, Kol Israel (Voice of Israel).[1] But when the Aguda began to lean towards a modus vivendi with the Zionist leaders, Blau claimed that the Aguda had sold out to the Zionist movement and in 1937 a vote took place within the Edah HaChareidis in which the Neturei Karta party won by a landslide, with Agudah having to set up their own court, but later Rabbi Blau broke away from the Edah HaChareidis for various controversies which he claimed proved they were going in the direction of Agudah, and founded Neturei Karta with Rabbi Aharon Katzenellenboigen.[2]

Blau had ten children with his first wife Hinda.[3]

Ramasayim Tsofim

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Blau was the secretary of an organization called Ramasayim Tsofim, which sought to build a Haredi agricultural settlement on the road to the grave of the Biblical prophet Samuel. This settlement was to follow the Halacha. Every male member, including children, was to be required to attend minyan (quorum) in the synagogue for the morning and evening prayers, and a compulsory Torah lesson lasting at least thirty minutes would be held every day after these prayers. Children under the age of 18 would be prohibited from engaging in a trade, so that they could be raised as Torah students.[4] However, although land was purchased, the project never actually commenced.

Anti-Zionism

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After the establishment of the State of Israel, Neturei Karta continued its staunch opposition to a Jewish state, in agreement with the Satmar Rebbe, Rabbi Joel Teitelbaum, author of the anti-Zionist Vayoel Moshe which advocated non-recognition of the State of Israel on theological grounds. Prior to the Six-Day War, Blau even went so far as to propose moving to Jordanian controlled East Jerusalem to avoid the secular temptations of modern Israel.[5]

He was imprisoned many times for demonstrating against public violations of Shabbat, the conscription of religious women, the opening of a mixed-gender swimming pool, and other government policies. Most of his sentences were served at the Russian Compound, but he also did a five-month stint at Ramla prison. On two occasions he went out in public wearing sackcloth as a sign of protest.[6]

Controversy regarding his second marriage

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Blau's first wife, Hinda (née Weber), died in 1963. Because of an injury he sustained from shrapnel during the siege of Jerusalem in 1948, the Halakha (Jewish law)[7] did not allow him to marry a woman who had been born Jewish.[8] In 1965, he married Ruth Blau [fr], a convert 26 years younger than he. Born Madeleine Lucette Ferraille (1920-2000) to a Catholic family in Calais, France, and educated at the Sorbonne, she had married her first husband Henri Baud in France on 5 September 1939. They had one child, Claude. They divorced on 31 July 1944.[9] With the founding of Israel in 1948 she became interested in Zionism. She and Claude converted to Judaism in 1950 and went to Israel. She became interested in Judaism and then in Orthodox Judaism, and eventually embraced the anti-Zionist views of Satmar and adopted the way of life of the Neturei Karta group. She was involved in the Yossele Schumacher affair. Ruth met Amram Blau in Israel via a shidduch.[10] The match was opposed by Blau's two adult sons[2] and by the rabbinical court of the Edah HaChareidis, so the couple had to move to Bnei Brak,[11] but a year later they returned to Mea Shearim.[2][12][13]

Blau died in 1974. He was interred at Har HaMenuchot. Ruth Blau continued to act as an independent wing of Neturei Karta.

References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia
Amram Blau (Hebrew: עמרם בלאו) (1894–1974) was a rabbi from Jerusalem's Hungarian community who founded and led , an ultra-Orthodox Jewish faction dedicated to uncompromising opposition to and the State of Israel on halakhic grounds. Blau established the group in the late as a radical offshoot rejecting any Jewish political sovereignty prior to the Messiah's arrival, viewing the Zionist enterprise as a heretical rebellion against divine will. Under his leadership, members refused Israeli citizenship, boycotted state institutions, and engaged in provocative demonstrations against secular encroachments, including tearing down Zionist flags and protesting mixed-gender public activities. Blau personally spearheaded modesty campaigns from 1938 onward, targeting immodest dress and behaviors in to preserve religious purity amid perceived moral decay from Zionist influences, often resulting in his arrests and imprisonments by British and Israeli authorities. His 1965 marriage to Ruth Ben-David, a French-born convert from Catholicism with an background, ignited a major scandal, leading to communal ostracism and his temporary ousting from leadership before reinstatement. Blau's lifelong militancy, blending theological absolutism with public activism, positioned as a marginal yet symbolically potent voice of rejectionism within .

Early Life and Education

Birth and Family Background

Amram Blau was born in in 1894 into a prominent Haredi family of the . His father, Yitzchak Shlomo Blau, had immigrated from —specifically the Pressburg (—and settled in by the late , becoming a student of Yehoshua Leib Diskin and involved in local religious institutions. Blau's mother, Esther Shaindel, descended from longstanding families with roots tracing back to the 18th century, embodying the pre-Zionist Sephardic-Ashkenazi settler tradition. The family adhered strictly to ultra-Orthodox customs within Jerusalem's Hungarian community, emphasizing isolation from secular influences and loyalty to rabbinic authority. Blau grew up alongside siblings, including an elder brother, Moshe Blau, who served as a prominent leader of Agudat Israel—directing its Jerusalem office from 1924 until his death, editing its weekly publication Kol Israel, and serving on its world executive—while Amram pursued more radical anti-modernist paths. This background instilled in him a rooted in opposition to Enlightenment-era reforms and emerging nationalist movements, shaping his lifelong commitment to uncompromising religious observance.

Religious Training and Influences

Amram Blau was born in 1894 in to Shlomo Yitzchak Blau, who originated from , and Shaindel, from a longstanding Yerushalmi family with deep roots in the city's Haredi community. This family background immersed him from childhood in the devout environment of the , where daily life revolved around , Halakhic observance, and resistance to external secular pressures, fostering a worldview centered on uncompromised religious fidelity. Blau's religious influences drew from the conservative Haredi ethos of , blending Hungarian scholarly traditions with the insular piety of the pre-Zionist Jewish quarters, which prioritized Talmudic scholarship and communal autonomy over political nationalism. By the early , he had become a prominent activist in the Agudat youth movement, an organization advocating non-Zionist and opposition to modernist encroachments on traditional Jewish practice, experiences that sharpened his commitment to defending religious purity against assimilationist trends. These formative elements—familial piety and early organizational involvement—laid the groundwork for his later radical stances, emphasizing causal adherence to over human-initiated state-building.

Pre-Neturei Karta Activism

Involvement in Ramatayim Tzofim

The Ramatayim Tzofim Society was a Haredi organization founded on 13 Tammuz 5681 (July 19, 1921), under the patronage of Rabbi Akiva Yosef Shlesinger, with the primary aim of acquiring land for ultra-Orthodox Jewish settlements in the Jerusalem area. Its efforts focused on purchasing properties in northwest Jerusalem, particularly near the tomb of the prophet Samuel (Shmuel HaNavi), to establish self-sustaining Haredi communities amid growing secular and Zionist influences during the British Mandate period. The society issued publications and documents between 1924 and 1931 promoting these land acquisitions as a means of "building Eretz Israel by Haredim," emphasizing religious settlement over political nationalism. Amram Blau played a central role as one of the society's founders and its secretary, actively managing operations from its early years. He personally oversaw land negotiations, including direct dealings with Arab vendors who approached his home to sell properties, often referring to him as "the rabbi" in transactions. These activities involved fundraising, legal documentation, and coordination with other Haredi figures, such as Rabbi Yisrael Yitzchak Reisman, to secure plots for religious habitation and agricultural use. Blau's leadership in Ramatayim Tzofim foreshadowed his later public activism, highlighting a pattern of defending Jewish religious interests through territorial control and community protection, distinct from mainstream Zionist land policies. The society's independent Haredi approach to settlement, avoiding alignment with secular institutions, underscored Blau's emerging commitment to preserving ultra-Orthodox autonomy in .

Initial Opposition to Modernization

In the 1920s, Blau participated in the Ramatayim Tzofim society, serving as its secretary and contributing to efforts to acquire land near the Tomb of Samuel the Prophet in northwest Jerusalem, with the explicit aim of establishing a Haredi enclave insulated from secular Zionist settlement patterns that promoted modernization, such as mixed-gender education and Western cultural influences. This initiative, founded by Rabbi Akiva Yosef Schlesinger, sought to safeguard religious observance by preempting land sales to non-religious buyers, thereby countering the encroachment of urban development and secular lifestyles that threatened traditional Jewish insularity. Blau's involvement foreshadowed his lifelong pattern of active defense against perceived dilutions of authority, as the society's land purchases directly resisted the Zionist enterprise's push for integrated, modernized communities over segregated religious ones. By prioritizing Haredi control over strategic areas, Ramatayim Tzofim exemplified Blau's early strategy of territorial preservation as a bulwark against , which he viewed as inherently corrosive to halakhic standards, including strict gender separation and rejection of state-mandated innovations like compulsory secular schooling. During the early 1930s, Blau engaged with the Agudat Israel youth movement, initially channeling his energies into organized Haredi resistance, but he grew disillusioned with its pragmatic accommodations toward Zionist institutions, which he saw as tacit endorsements of modernization's erosion of religious primacy. This culminated in his departure from Agudat Israel in 1935, alongside like-minded radicals, to establish Ḥevrat Ḥayyim—a precursor to —marking a shift to uncompromising opposition against any compromise with secular governance or cultural reforms. Blau's rationale rested on the conviction that modernization, embodied in Zionist policies, violated divine decree by preempting messianic redemption through human initiative and introducing irreligious norms into Jewish life.

Leadership of Neturei Karta

Founding and Ideological Core

Neturei Karta was established in 1938 in by Rabbi Amram Blau and associates who broke away from , viewing the parent organization as insufficiently resolute in opposing Zionist initiatives amid increasing secular Jewish settlement and political activity in . The group's formation responded to perceived compromises by mainstream Haredi leadership, aiming to preserve uncompromising adherence to traditional Jewish observance against modernization and nationalism. Named —Aramaic for "Guardians of the City"—it positioned itself as a bulwark protecting Jerusalem's religious character. The ideological foundation of centers on religious , asserting that any Jewish sovereignty in the before the Messiah's arrival defies divine decree and risks catastrophic consequences for the Jewish people. This stance derives from the outlined in the (Tractate Ketubot 111a): the prohibition on the Jewish collective "ascending the wall" through mass to force an end to exile; the ban on rebelling against the nations of the world; and the expectation that gentiles refrain from excessive oppression. Blau and his followers interpreted Zionist efforts as direct violations of these oaths, equating them with hubristic attempts to preempt God's redemptive plan. Under Blau's guidance, Neturei Karta framed as not only politically illegitimate but theologically heretical, accusing it of promoting , intermingling with non-Jews, and eroding authority—factors they linked to divine punishments like . The movement pledged non-participation in Zionist institutions, rejecting benefits from the nascent state and advocating passive endurance of exile until messianic intervention, while actively protesting perceived threats to religious purity.

Organizational Structure and Expansion

Neturei Karta, established in 1938 by Amram Blau and Rabbi —who was the father-in-law of Moshe Hirsch, a prominent later leader of Neturei Karta—as a breakaway faction from , operated under Blau's singular leadership without a formalized bureaucratic hierarchy typical of larger religious organizations. Blau, as the movement's founder and ideological driver, directed activities through personal authority and a small inner circle of loyal activists, who mobilized for protests, Sabbath enforcement, and anti-Zionist demonstrations in Jerusalem's ultra-Orthodox enclaves like and the Old City. This informal structure emphasized rapid, mobilization over institutional layers, allowing agility in confrontations with Zionist authorities but relying heavily on Blau's charisma and rabbinic prestige to maintain cohesion among followers committed to extreme halakhic stringency. The group's expansion was limited numerically, comprising only a few hundred dedicated families by the 1940s and 1950s, concentrated almost exclusively in , yet it achieved disproportionate influence through strategic institutional gains. In 1945, sympathizers secured control of the Eidah HaChareidis, the autonomous ultra-Orthodox rabbinical council responsible for religious adjudication, kosher supervision, and community governance in the city, marking a pivotal shift that amplified the movement's leverage over broader Haredi affairs without requiring mass recruitment. This foothold enabled to enforce its agenda—such as boycotts of state institutions and modesty edicts—via communal mechanisms, though internal zealotry and Blau's absolutism deterred wider adherence, capping growth to ideological purists rather than pragmatic expansion. By the 1960s, minor ideological offshoots emerged abroad among like-minded anti-Zionists, but under Blau's tenure, the core remained a Jerusalem-centric vanguard, prioritizing doctrinal fidelity over geographical or demographic proliferation; a 1966 schism triggered by Blau's controversial remarriage further highlighted the movement's fragility, as a rejected his authority, underscoring its dependence on his persona rather than resilient organizational scaffolding.

Anti-Zionist Ideology and Actions

Theological Basis for Opposition

Amram Blau's opposition to was grounded in a strict interpretation of Jewish theology, particularly the doctrine that the exile (galut) from the constitutes a divine decree that prohibits collective Jewish efforts to end it prematurely through political or nationalistic means. He maintained that true redemption could only occur through divine intervention via the , and any human-initiated return to sovereignty—such as the Zionist project—represented an act of rebellion against God's will, akin to forcing the end of days. This view echoed longstanding Haredi critiques but was radicalized under Blau's leadership of , which he positioned as guardians ("Neturei Karta") of authentic observance against what he deemed heretical innovations. Central to this theology were the "" derived from the Talmudic in Tractate Ketubot 111a, interpreted as binding prohibitions: the Jewish people swore not to "ascend the wall" en masse to the by force, not to rebel against the nations of the world, and—reciprocally—the nations swore not to oppress Israel excessively. Blau argued that Zionist immigration () and state-building violated the first two oaths by compelling a collective return and challenging sovereignty through armed struggle and political agitation, thereby nullifying the oaths' spiritual purpose of fostering and passive in divine redemption. He viewed the secular nature of the Zionist enterprise as compounding this sin, transforming a religious anticipation into a profane that desecrated the without messianic purity. In Blau's writings and public declarations, such as his 1947 statement in , he explicitly invoked prohibitions against revolting against the nations, framing as a catalyst for divine wrath that prolonged rather than hastening it. He advocated political passivity as the path to expediting messianic arrival, warning that Zionist actions provoked as a fulfillment of prophetic curses for defying 's redemptive intent. This stance distinguished from more accommodationist Haredi groups like , which Blau criticized for insufficient zeal in upholding these principles.

Protests, Riots, and Imprisonments

Blau led in vehement protests against the Zionist enterprise, viewing the State of Israel as a heretical usurpation of divine authority that provoked heavenly retribution. These demonstrations targeted symbols of state legitimacy, such as the hoisting of the Israeli flag on public buildings and celebrations of Independence Day on 5 , which adherents marked as a day of mourning with black flags and anti-Zionist placards carried by thousands in Jerusalem's quarter. Such actions frequently escalated into confrontations, as protesters refused cooperation with state institutions, including voting, taxation, and , framing participation as complicity in rebellion against God. A notable riot occurred on October 14, 1949, when Blau and Rabbi Arieh Katzenelbogen organized protests in against state-sponsored Succoth pilgrimages to and folk festivities arranged by the Ministry of Religion and , which they decried as idolatrous impositions. Demonstrators advanced toward the City Garden, where dancing couples gathered, sparking stone-throwing clashes with police; two officers and two protesters were injured before reinforcements quelled the street battle. Both leaders were arrested on charges of inciting a public . Blau's activism resulted in repeated imprisonments, often at Jerusalem's or prison, for defying state authority through disruptive actions. In July 1955, he was arrested amid national elections, the sole disturbance in an otherwise peaceful vote, underscoring Neturei Karta's isolation in rejecting democratic participation as Zionist legitimation. By April 1958, following a against a Jerusalem allowing —perceived as state-tolerated secular erosion—Blau, his son Uri, and others received four-month sentences for disturbing the peace, with some defendants rejecting the court's jurisdiction outright. Over four decades, such stone-throwing and riotous protests against both Zionist institutions and attendant moral lapses led to Blau's frequent incarceration, totaling multiple years served despite his frail health.

Social and Modesty Campaigns

Efforts Against Immodesty in Jerusalem

Under the leadership of , launched a series of modesty campaigns in spanning 1938 to 1974, aimed at combating pritzut (immodesty) by enforcing stringent standards of () in women's attire, public behavior, and gender interactions within Haredi enclaves like . These initiatives targeted perceived secular encroachments, including short skirts, uncovered hair, and mixed gatherings, which Blau and his followers viewed as violations of halakhic norms that threatened communal purity. The campaigns extended beyond verbal admonition, incorporating organized patrols and public agitation to assert control over religious observance in urban spaces. In the 1940s, established modesty patrols to surveil streets and rebuke women deviating from prescribed dress codes, such as wearing sleeveless tops or pants, often through verbal or physical to deter non-compliance. These patrols operated primarily in Jerusalem's Old City and adjacent Haredi neighborhoods, reflecting Blau's emphasis on visible from Zionist-influenced modernity. Such tactics drew criticism even from other Orthodox groups for their aggressiveness, yet they solidified Neturei Karta's reputation for uncompromising enforcement, occasionally leading to arrests of patrol members for disturbing the peace. Key confrontations included protests against mixed-sex swimming facilities; in 1954–1955, mobilized turbulent demonstrations outside a pool permitting co-ed bathing, escalating tensions between religious protesters and secular authorities amid broader debates over public morality. Similar opposition targeted a working mothers' club perceived as fostering immodest social mixing, where activists disrupted activities to highlight deviations from traditional roles. Blau's personal involvement in these efforts, including public speeches and leadership in rallies, underscored their role in reinforcing intra-communal authority, though they strained relations with moderate Haredi factions accommodating state institutions.

Key Incidents and Methods

Blau organized modesty patrols, known as Ze'akah LeTzniut, comprising members who patrolled Jerusalem's streets to enforce strict dress codes on women, confronting those deemed immodestly attired by approaching them directly or issuing verbal rebukes. These patrols, active primarily in Haredi neighborhoods from the late onward, targeted exposures of flesh, short sleeves, or non-covered hair, reflecting Blau's view that such violations endangered communal spiritual integrity. A prominent method involved public demonstrations against mixed-gender facilities, particularly swimming pools and hotels permitting co-ed , which Blau condemned as violations of tznius (modesty) prohibitions derived from Jewish law. In one such action, Blau led protests against a hotel offering public mixed , resulting in his and a 10-month sentence, of which he served five months. Similar demonstrations targeted municipal pools, where participants, including Blau, gathered unlawfully to disrupt operations; on one occasion, Blau was detained for 21 days after rejecting a compromise proposal to erect a dividing wall. Campaigns extended to institutions perceived as promoting immodesty, such as a Working Mothers' club in , where activists under Blau's direction protested against activities blending secular employment with inadequate oversight of female participants' attire. In July 1950, Blau convened an emergency assembly of rabbis to address escalating modesty breaches, urging unified enforcement of rules mandating long sleeves, full body coverage, and head coverings for women in public. These efforts often escalated to physical confrontations or disruptions, leading to repeated arrests of patrol members, though Blau positioned them as defensive measures against cultural erosion in the post-1948 Israeli context.

Personal Life and Controversies

First Marriage and Health Issues

Amram Blau married Hinda Weber, with whom he fathered ten children. Hinda Blau died in 1963. In May 1948, during the siege of amid the Arab-Israeli War, Blau was wounded by shrapnel, sustaining an injury that produced ongoing medical complications, including fertility impairment. This condition later necessitated special rabbinical dispensation for his remarriage, as it raised halachic concerns under Orthodox Jewish law regarding spousal obligations and procreation.

Second Marriage to Ruth Ben-David

Amram Blau's first wife, Hinda, died in 1963 after a prolonged illness, leaving him widowed at an advanced age. By 1965, Blau, then approximately 72 years old, sought remarriage through a traditional matchmaker, leading to his union with Ruth Ben-David, a 45-year-old French-born convert to originally named Madeleine Lucette Ferraille. Prior to the marriage, Ben-David had been involved in the Yossele Schumacher affair (1960–1962), a custody dispute in which Yossele's parents initially placed the child with his ultra-Orthodox maternal grandfather for religious upbringing amid family tensions over secular influences, but later sought his return via Israeli courts. When the grandfather refused to comply, the boy was hidden by Haredi networks, and Ben-David, leveraging her import-export business, played a central role in concealing Yossele and smuggling him abroad to the United States, evading Israeli intelligence agencies including Shin Bet and Mossad for nearly two years despite high-level national efforts. The incident, resolved only after a tip-off led to Yossele's discovery in Brooklyn, underscored tensions between Haredi communities prioritizing religious education and the secular state's authority. This involvement drew Ben-David into ultra-Orthodox circles aligned with anti-Zionist views. Ben-David, who had renounced Roman Catholicism about 15 years prior and adopted , had a complex background including wartime activities in the , but these details were secondary to the religious concerns surrounding her status as a ger (convert) from a Christian heritage. The marriage, conducted on September 2, 1965, was intended as a private ceremony but ignited immediate controversy within 's ultra-Orthodox communities, particularly among adherents who viewed Blau as their leader. To evade opposition in , the couple wed in , with Blau defying rabbinic authorities and community elders who deemed the match unsuitable due to Ben-David's convert status and perceived laxity in her prior observance. Critics, including some of Blau's own followers, argued that marrying a ger tzedek from a non-Jewish background violated stringencies against such unions for communal leaders, potentially undermining 's ideological purity. Despite protests and attempts to annul the arrangement, Blau proceeded, citing personal resolve and halakhic permissibility after Ben-David's vetted conversion. Post-marriage, Ben-David adopted the name Ruth Blau and intensified her commitment to Haredi life, aligning with her husband's anti-Zionist activism while facing ongoing social ostracism. The union produced no children, reflecting Blau's age and health, but it symbolized his defiance of communal norms, straining relations with segments of even as he retained core support. Ruth Blau survived her husband until 2000, outliving the scandal but remaining a figure of polarized historical assessment in ultra-Orthodox narratives.

Death and Legacy

Final Years and Imprisonments

Following the scandal of his 1965 marriage to Ruth Ben-David, a French convert to , Blau was deposed as formal leader of by dissenting factions, including his own sons, who viewed the union as a violation of communal norms; this led to his social within ultra-Orthodox circles in , though he and his wife maintained an independent activist stance aligned with anti-Zionist and modesty enforcement efforts. Blau's persistent protests against state policies perceived as infringing on religious observance resulted in continued arrests and imprisonments into his final decade. He served a five-month term in Ramle Prison for organizing demonstrations opposing the of religious women into and the opening of a mixed-sex in . In August 1966, a motorist named Palombo died after crashing his scooter into an unlit chain strung across a road by members, including Blau, to block vehicular traffic on the ; Blau was subsequently indicted on two counts related to the incident. Blau succumbed to a kidney ailment on July 5, 1974, at age 80 in . His death marked the end of a lifelong campaign of confrontation with Zionist authorities, during which he had been imprisoned repeatedly for inciting disturbances and violating public order laws.

Enduring Influence and Criticisms

Blau's founding of in the late 1930s established a model of uncompromising religious opposition to , rooted in interpretations of Talmudic "" prohibiting Jewish state-building before the Messiah's arrival, which continues to define the group's ideology. This stance influenced subsequent anti-Zionist Haredi factions, including alignments with Satmar Hasidim, and persists in 's ongoing protests against Israel's existence, such as public demonstrations and participation in international forums decrying the state as heretical. His emphasis on preserving the Old Yishuv's pre-Zionist Jewish life in reinforced isolationist Haredi enclaves, contributing to the post-Holocaust strengthening of Torah-centric communities amid broader societal changes. His life and influence have been examined in scholarly works, including the 2017 biography Amram Blau: The World of Neturei Karta's Leader by Kimmy Caplan and the 2012 posthumous publication משנתו של רבי עמרם, a transcription of an interview with Blau detailing his path, methods, and history within the old Yishuv tradition. Blau's modesty campaigns, targeting perceived immodesty in public spaces like mixed swimming pools and women's attire, elevated enforcement within ultra-Orthodox circles, setting precedents for Haredi activism against secular influences and shaping intra-community norms on gender separation. These efforts extended Neturei Karta's influence beyond , fostering a legacy of vigilant guardianship over religious purity, though limited to small, fringe segments of Haredi society. Critics, including fellow Haredi leaders, condemned Blau's tactics as excessively fanatical, accusing him of humiliating prominent rabbis through protests and physical confrontations, such as rallies against figures like the Rebbe of Sanz. His 1965 to Ruth Ben-David, a French convert with a prior secular life including Resistance work against Nazis and a failed , sparked outrage; the banned the union, his children initially opposed it citing halachic concerns over his sterility and potential deception regarding progeny, and it precipitated his ouster from leadership roles. Broader Jewish opinion, even among non-Zionist Haredim, viewed under Blau as overly provocative, with actions perceived as aiding Israel's adversaries and deviating from mainstream halachic consensus on state engagement.

References

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