Party Platform: Jewish Identity, The Religious Zionist Party
The State of Israel is a Jewish country, the one and only home of the Jewish people, and the initial modern-day embodiment of prophecies spoken long ago. During our long years of exile, we always yearned to return to the land of our fathers. We did not merely seek a safe haven or a country of refuge. We yearned for our homeland, the place where our forefathers lived, the land where our ancestors journeyed after they left Egypt, the land where David and Shlomo ruled, the place that they aspired toward, dreamed of, and pined for. We are privileged to live in a time and a place in which this vision has been transformed into our reality; a generation lucky enough to return home. The founding fathers of the State of Israel agreed that this country would not be a country like all others, since the Jewish people are not a nation like all other nations. They determined that the State of Israel would be a Jewish state, governed by the principles of democracy. The Religious Zionist Party’s vision is intrinsically linked to this synthesis - the conviction and desire to build a glorious country that enjoys economic and political stability, alongside deep belief in the country’s distinct spiritual role and the religious obligation to infuse the state with profound character and soul. We are committed to strengthening the Jewish character of the State of Israel. We are committed to Shabbat, to kashrut, to halakhic conversions, to maintaining the unity of the Jewish people and the family unit, both for our sake and for the sake of future generations.
The Biblical Promise
(א) וַיֹּ֤אמֶר יהוה אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃ (ב) וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃
(1) יהוה said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you. (2) I will make of you a great nation,And I will bless you;I will make your name great,And you shall be a blessing.
(יח) בַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יהוה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֙תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃
(18) On that day יהוה made a covenant with Abram: “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates—
(ז) וַיֹּ֣אמֶר יהוה רָאֹ֥ה רָאִ֛יתִי אֶת־עֳנִ֥י עַמִּ֖י אֲשֶׁ֣ר בְּמִצְרָ֑יִם וְאֶת־צַעֲקָתָ֤ם שָׁמַ֙עְתִּי֙ מִפְּנֵ֣י נֹֽגְשָׂ֔יו כִּ֥י יָדַ֖עְתִּי אֶת־מַכְאֹבָֽיו׃ (ח) וָאֵרֵ֞ד לְהַצִּיל֣וֹ ׀ מִיַּ֣ד מִצְרַ֗יִם וּֽלְהַעֲלֹתוֹ֮ מִן־הָאָ֣רֶץ הַהִוא֒ אֶל־אֶ֤רֶץ טוֹבָה֙ וּרְחָבָ֔ה אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֶל־מְק֤וֹם הַֽכְּנַעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃
(7) And יהוה continued, “I have marked well the plight of My people in Egypt and have heeded their outcry because of their taskmasters; yes, I am mindful of their sufferings. (8) I have come down to rescue them from the Egyptians and to bring them out of that land to a good and spacious land, a land flowing with milk and honey, the region of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.
Exilic Longing
(כד) וְלָקַחְתִּ֤י אֶתְכֶם֙ מִן־הַגּוֹיִ֔ם וְקִבַּצְתִּ֥י אֶתְכֶ֖ם מִכׇּל־הָאֲרָצ֑וֹת וְהֵבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַתְכֶֽם׃ (כה) וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃ (כו) וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃ (כז) וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃ (כח) וִישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבֹֽתֵיכֶ֑ם וִהְיִ֤יתֶם לִי֙ לְעָ֔ם וְאָ֣נֹכִ֔י אֶהְיֶ֥ה לָכֶ֖ם לֵאלֹהִֽים׃
(24) I will take you from among the nations and gather you from all the countries, and I will bring you back to your own land. (25) I will sprinkle pure water upon you, and you shall be purified: I will purify you from all your defilement and from all your fetishes. (26) And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; (27) and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules. (28) Then you shall dwell in the land that I gave to your ancestors, and you shall be My people and I will be your God.
(א) שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃ (ב) אָ֤ז יִמָּלֵ֪א שְׂח֡וֹק פִּינוּ֮ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְ֝הֹוָ֗ה לַעֲשׂ֥וֹת עִם־אֵֽלֶּה׃ (ג) הִגְדִּ֣יל יְ֭הֹוָה לַעֲשׂ֥וֹת עִמָּ֗נוּ הָיִ֥ינוּ שְׂמֵחִֽים׃ (ד) שׁוּבָ֣ה יְ֭הֹוָה אֶת־[שְׁבִיתֵ֑נוּ] (שבותנו) כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃ (ה) הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃ (ו) הָ֘ל֤וֹךְ יֵלֵ֨ךְ ׀ וּבָכֹה֮ נֹשֵׂ֢א מֶשֶׁךְ־הַ֫זָּ֥רַע בֹּא־יָבֹ֥א בְרִנָּ֑ה נֹ֝שֵׂ֗א אֲלֻמֹּתָֽיו׃ {פ}
(1) A song of ascents. When the LORD restores the fortunes of Zion —we see it as in a dream— (2) our mouths shall be filled with laughter, our tongues, with songs of joy. Then shall they say among the nations, “The LORD has done great things for them!” (3) The LORD will do great things for us and we shall rejoice. (4) Restore our fortunes, O LORD, like watercourses in the Negeb. (5) They who sow in tears shall reap with songs of joy. (6) Though he goes along weeping, carrying the seed-bag, he shall come back with songs of joy, carrying his sheaves.
Halachic Significance of the Land
מַתְנִי׳ הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין. [...] אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים.
גְּמָ׳ [...] תָּנוּ רַבָּנַן: לְעוֹלָם יָדוּר אָדָם בְּאֶרֶץ יִשְׂרָאֵל אֲפִילּוּ בְּעִיר שֶׁרוּבָּהּ גּוֹיִם, וְאַל יָדוּר בְּחוּצָה לָאָרֶץ וַאֲפִילּוּ בְּעִיר שֶׁרוּבָּהּ יִשְׂרָאֵל, שֶׁכׇּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל דּוֹמֶה כְּמִי שֶׁיֵּשׁ לוֹ אֱלוֹהַּ, וְכׇל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱלוֹהַּ. שֶׁנֶּאֱמַר: ״לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים״. וְכֹל שֶׁאֵינוֹ דָּר בָּאָרֶץ אֵין לוֹ אֱלוֹהַּ? אֶלָּא לוֹמַר לָךְ: כׇּל הַדָּר בְּחוּצָה לָאָרֶץ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. וְכֵן בְּדָוִד הוּא אוֹמֵר: ״כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יהוה לֵאמֹר לֵךְ עֲבוֹד אֱלֹהִים אֲחֵרִים״, וְכִי מִי אָמַר לוֹ לְדָוִד לֵךְ עֲבוֹד אֱלֹהִים אֲחֵרִים? אֶלָּא לוֹמַר לָךְ: כׇּל הַדָּר בְּחוּצָה לָאָרֶץ — כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. רַבִּי זֵירָא הֲוָה קָמִשְׁתְּמִיט מִינֵּיהּ דְּרַב יְהוּדָה דִּבְעָא לְמִיסַּק לְאֶרֶץ יִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה: כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר: ״בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פׇּקְדִי אוֹתָם נְאֻם ה׳״. וְרַבִּי זֵירָא — הָהוּא בִּכְלֵי שָׁרֵת כְּתִיב.
MISHNA: All may force their family to ascend to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. [...] Both men and women may force the other spouse to immigrate to Eretz Yisrael.
GEMARA: [...] The Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostly gentiles, and he should not reside outside of Eretz Yisrael, even in a city that is mostly Jews. Anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside of Eretz Yisrael is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” (Leviticus 25:38). Anyone who resides outside of Eretz Yisrael has no God? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” (I Samuel 26:19). But who said to David: Go, serve other gods? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. § The Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved. As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22).
תָּנוּ רַבָּנַן: אֵין יוֹצְאִין מֵאָרֶץ לְחוּץ לָאָרֶץ, אֶלָּא אִם כֵּן עָמְדוּ סָאתַיִם בְּסֶלַע. אָמַר רַבִּי שִׁמְעוֹן: אֵימָתַי – בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִיקַּח, אֲבָל בִּזְמַן שֶׁמּוֹצֵא לִיקַּח – אֲפִילּוּ עָמְדָה סְאָה בְּסֶלַע, לֹא יֵצֵא. וְכֵן הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: אֱלִימֶלֶךְ, מַחְלוֹן וְכִלְיוֹן, גְּדוֹלֵי הַדּוֹר הָיוּ, וּפַרְנְסֵי הַדּוֹר הָיוּ; וּמִפְּנֵי מָה נֶעְנְשׁוּ? מִפְּנֵי שֶׁיָּצְאוּ מֵאָרֶץ לְחוּצָה לָאָרֶץ
Rabbi Shimon said: When does this exception, permitting one to leave Eretz Yisrael under certain circumstances, apply? It applies when one is unable to find produce to buy, as he has no money. But when one has money and is able to find produce to buy, even if the price of a se’a of grain stood at a sela, he may not leave. And Rabbi Shimon ben Yoḥai would likewise say: Elimelech and his sons Mahlon and Chilion were prominent members of their generation and were leaders of their generation. And for what reason were they punished? They were punished because they left Eretz Yisrael to go outside of Eretz
(ט) אָסוּר לָצֵאת מֵאֶרֶץ יִשְׂרָאֵל לְחוּצָה לָאָרֶץ לְעוֹלָם. אֶלָּא לִלְמֹד תּוֹרָה אוֹ לִשָּׂא אִשָּׁה אוֹ לְהַצִּיל מִן הָעַכּוּ"ם. וְיַחְזֹר לָאָרֶץ. וְכֵן יוֹצֵא הוּא לִסְחוֹרָה. אֲבָל לִשְׁכֹּן בְּחוּצָה לָאָרֶץ אָסוּר אֶלָּא אִם כֵּן חָזַק שָׁם הָרָעָב עַד שֶׁנַּעֲשָׂה שְׁוֵה דִּינָר חִטִּין בִּשְׁנֵי דִּינָרִין. [...] וְאַף עַל פִּי שֶׁמֻּתָּר לָצֵאת אֵינָהּ מִדַּת חֲסִידוּת שֶׁהֲרֵי מַחְלוֹן וְכִלְיוֹן שְׁנֵי גְּדוֹלֵי הַדּוֹר הָיוּ וּמִפְּנֵי צָרָה גְּדוֹלָה יָצְאוּ וְנִתְחַיְּבוּ כְּלָיָה לַמָּקוֹם:
(יב) לְעוֹלָם יָדוּר אָדָם בְּאֶרֶץ יִשְׂרָאֵל אֲפִלּוּ בְּעִיר שֶׁרֻבָּהּ עַכּוּ"ם וְאַל יָדוּר בְּחוּצָה לָאָרֶץ וַאֲפִלּוּ בְּעִיר שֶׁרֻבָּהּ יִשְׂרָאֵל. שֶׁכָּל הַיּוֹצֵא לְחוּצָה לָאָרֶץ כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה. שֶׁנֶּאֱמַר (שמואל א כו יט) "כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יהוה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים".
(9) It is forbidden to leave Eretz Yisrael for the Diaspora at all times except: to study Torah; to marry; or to save one's property from the gentiles. After accomplishing these objectives, one must return to Eretz Yisrael. Similarly, one may leave Eretz Yisrael to conduct commercial enterprises. However, it is forbidden to leave with the intent of settling permanently in the Diaspora unless the famine in Eretz Yisrael is so severe that a dinar's worth of wheat is sold at two dinarim.[...] Though it is permitted to leave Eretz Yisrael under these circumstances, it is not pious behavior. Behold, Machlon and Kilyon were two of the great men of the generation and they left Eretz Yisrael only out of great distress. Nevertheless, they were found worthy of death by God.
(12) At all times, a person should dwell in Eretz Yisrael even in a city whose population is primarily gentile, rather than dwell in the Diaspora, even in a city whose population is primarily Jewish. This applies because whoever leaves Eretz Yisrael for the Diaspora is considered as if he worships idols as I Samuel 26:19 states 'They have driven me out today from dwelling in the heritage of God, saying 'Go, serve other gods.' '
Rav Abraham Isaac HaKohen Kook, Orot HaTechiya 18
"The three official parties in the life of our nation [are]: one, the Orthodox party, as we are accustomed to call it, which carries the banner of the holy, pitches stridently, jealously, bitterly for Torah and commandments, faith, and all that is holy in Israel; the second, the new Nationalist party, which campaigns for all the aspirations of the nationalist tendency, which comprises much of the pure naturalism of the antion, which desires to renew its national life, after it was so long hidden wihtin due to the violence of the bitter exile, and much fo that which it absorbed from other nations, which it desire to recognize as positive inasmuch as it deems it fitting for itself as well; the third is the Liberal party, which not so long ago carried the banner of Enlightenment and whose influence is still great in wide circles, does not fit into the nationalist scheme and seeks the universal human content of the Enlightenment, culture, ethics, and so forth. It is understood that in a healthy state, there is a need for these three forces together, and we must always aspire to come to this healthy state.... for the Holy, the Nation, and Man, will cleave together in a love lofty and practical. ... [Each one] must sometimes restrain itself in order to leave space for the other ... this very restrain is part of its task, just as all the tasks that come to perfect the world and life in all respects, carry their blessing from the Holy. Therefore the exalted ideal thought, the divine thought, is truly free of all restrictions. Closeness to God is filled always with an expansiveness beyond all borders ... When man and nation will stride in the practical and intellectual paths of righteousness, which are hemmed in, they will (eventually) rise to the expansive transcendence."
Rav Yitzchak Yaakov Reines, Or Chadash Al Tzion, Page 5
"The fundamental objective of the Zionist movement is not merely to provide physical relief and shelter to the persecuted and scattered people of Israel, but primarily to renew the true life of Israel according to its Torah and spirit. This renewal cannot happen in exile, for in exile Israel's life is not natural, but forced and artificial. Only in its land can Israel truly realize itself—its spirituality, its Torah, and its national independence.
It is thus necessary to establish a Jewish settlement in our ancestral homeland with the legal recognition of the nations, ensuring security, peace, and order. This settlement will not only serve as a refuge for Jews but as the center from which Torah and authentic Jewish life can flourish anew, influencing the broader world through the unique moral and spiritual insights that emerge from our tradition."
Rav Amital: To Sanctify the Name of God
(טז) וַיְהִ֥י דְבַר־יהוה אֵלַ֥י לֵאמֹֽר׃ (יז) בֶּן־אָדָ֗ם בֵּ֤ית יִשְׂרָאֵל֙ יֹשְׁבִ֣ים עַל־אַדְמָתָ֔ם וַיְטַמְּא֣וּ אוֹתָ֔הּ בְּדַרְכָּ֖ם וּבַעֲלִֽילוֹתָ֑ם כְּטֻמְאַת֙ הַנִּדָּ֔ה הָיְתָ֥ה דַרְכָּ֖ם לְפָנָֽי׃ (יח) וָאֶשְׁפֹּ֤ךְ חֲמָתִי֙ עֲלֵיהֶ֔ם עַל־הַדָּ֖ם אֲשֶׁר־שָׁפְכ֣וּ עַל־הָאָ֑רֶץ וּבְגִלּוּלֵיהֶ֖ם טִמְּאֽוּהָ׃ (יט) וָאָפִ֤יץ אֹתָם֙ בַּגּוֹיִ֔ם וַיִּזָּר֖וּ בָּאֲרָצ֑וֹת כְּדַרְכָּ֥ם וְכַעֲלִילוֹתָ֖ם שְׁפַטְתִּֽים׃ (כ) וַיָּב֗וֹא אֶל־הַגּוֹיִם֙ אֲשֶׁר־בָּ֣אוּ שָׁ֔ם וַֽיְחַלְּל֖וּ אֶת־שֵׁ֣ם קׇדְשִׁ֑י בֶּאֱמֹ֤ר לָהֶם֙ עַם־יהוה אֵ֔לֶּה וּמֵאַרְצ֖וֹ יָצָֽאוּ׃ (כא) וָאֶחְמֹ֖ל עַל־שֵׁ֣ם קׇדְשִׁ֑י אֲשֶׁ֤ר חִלְּלֻ֙הוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אוּ שָֽׁמָּה׃ {פ}
(16) The word of GOD came to me: (17) O mortal, when the House of Israel dwelt on their own soil, they defiled it with their ways and their deeds; their ways were in My sight like the impurity of a menstruous woman. (18) So I poured out My wrath on them for the blood that they shed upon their land, and for the fetishes with which they defiled it. (19) I scattered them among the nations, and they were dispersed through the countries: I punished them in accordance with their ways and their deeds. (20) But when they came to those nations, they caused My holy name to be profaned, in that it was said of them, “These are GOD’s people, yet they had to leave their land.” (21) Therefore I am concerned for My holy name, which the House of Israel have caused to be profaned among the nations to which they have come.
Rabbi Yehuda Amital, Jewish Values in a Changing World, Chapter 13, Page 155
"I believe that we merited a Jewish state only because of God's desire to sanctify His name in the aftermath of the terrible profanation of His name during the Holocaust. The establishment of the state and its victories in war against the Arab armies that roseup against it consitute a response involving the sanctification of God's name. Precisely for this reason, the obligation to sanctify God's name has special significance in our time for those of us who live in the State of Israel, the entire establishment of which stemmed from the principle of sanctifying God's name. This is why on various occasions over the years I felt obligated to protest against instances of the desecration of God's name. This was the only cause for which I felt a need to speak out publicly."
Rav Soloveitchik: The Covenants of Fate and Destiny
“What is your occupation; from where do you derive . . . and from what people do you come?”(Jonah 1:8). The question is asked in any event; if not by the Jew, then by the gentile. We must answer with pride that, “We fear the Lord, the God of the heavens” (Jonah 1:9). Our historic obligation today is to raise ourselves from a people to a holy nation, from the Covenant of Egypt to the Covenant of Sinai; from a compelled existence to an original way of life, permeated with morality and religious principles, that transcends history. We must go from being an Encampment to being a Nation. The task of religious Zionism is to fuse the two covenants, the Covenant of Egypt and the Covenant of Sinai; the covenants of fate and destiny, of isolation and loneliness. This task entails self-perfection by suffering; the out-pouring of lovingkindness brought about by combining all the elements of the nation and uniting them in one community, “A nation unique in the land”(II Samuel 7:23), and the readiness to pray for one’s friend and to feel his joy and his grief. The goal of this self-repair is the purposeful consecration of self and ascent to the “Mountain of God” (Psalms 15:1). One great goal unites us all. A single exalted vision captures our hearts. One Torah (Written and Oral) directs us all to a unified end — the fulfillment of the vision of aloneness and the vision of the sanctity of an Encampment/People that ascends to the level of a Community/Nation and ties its lot to the destiny that was proclaimed to the world in the words of our ancient father Abraham: “And I and the lad shall go unto that place and shall worship God and return to you” (Genesis 22:5).