By Nathan Rotenstreich

Lines the dialectical connections among Zionism's earlier and current.

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It would create not a religious public, a persecuted people, or impoverished masses, but a free public that has chosen to exist in a multicultural national collective that transcends territory and politics. By so choosing, this free Jewish public will elect subjectively, on the basis of a collective will and ideological decision, to counteract the assimilative objective conditions. Thus, Rotenstreich’s outlook is unquestionably anchored in voluntaristic principles and utopian leanings. Notes 1.

He proposed that an important place in this reformulation be reserved for the existence of the Diaspora by inculcating a collective national consciousness linked to the State of Israel and by encouraging An “Inside Intellectual” 43 halutsic aliya, if not mass aliya. This mission statement led Rotenstreich back to the basic idea of the national center, but with a different emphasis. Ahad Ha’am believed that the spiritual center, the repository of Jewish values, would influence the Diaspora. Rotenstreich, in contrast, advocates the co-opting of the Diaspora into Israel’s social and policy affairs in view of his a priori ideological premise that Israel is the state of the entire Jewish people.

25. N. Rotenstreich, “Changes in Israel-Diaspora Relations” (1975), in Studies in Contemporary Zionism, Jerusalem, 1977, pp. 38– 43 (Hebrew). 26. “Exploration of an Issue—Exchange of Letters between D. Ben-Gurion and N. Rotenstreich,” Hazut 3, Jerusalem, 1957, pp. 7–29 (Hebrew). This page intentionally left blank. Chapter 1 Return and Modernity T he special relationship between the Jewish people and the Land of Israel was conceived in the traditional religious context as a relation based on promise, destiny and the overcoming of the exile.

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