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The Importance, Necessity and Inevitability of Making Aliya

By: Rabbi Ari Chwat

In response to your symposium regarding the future of American Orthodoxy, I was unpleasantly surprised that none of the participants suggested the one single answer that would seem to solve not only most...

The Importance, Necessity and Inevitability of Making Aliya


by Rabbi Ari Chwat


[The following article was written in response to a symposium held by the OU which dealt with issues of  importance to the orthodox Jewish commiunity in North America. The symposium totally ignored the issue or even the option of making aliya, as a possible solution to many of their problems.]
In response to your symposium regarding the future of American Orthodoxy, I was unpleasantly surprised that none of the participants suggested the one single answer that would seem to solve not only most of the questions addressed but would shed new light and hope on the problems raised by the panelists, as well.  In my opinion, from a religious, historical and inevitable standpoint, the topic that should head the agenda of American Orthodoxy in our generation is: ALIYAH.

Indeed, there is plenty of room to give the benefit of the doubt and say that Aliyah was not mentioned because it, by definition, weakens American Orthodoxy in quantity and quality by removing many of the most idealistic and altruistic members from each community.  If "American Orthodoxy" is the goal of Judaism than, it is true, Aliyah is not the solution but rather a self-defeating part of the problem.

On the other hand, as the "Orthodox" Union, I have no doubt that all of your observant members agree that the Jewish community in America is temporary and that all not only yearn for but actually believe that all Jews will return to Israel in their own lifetime.  As such, the all-important role of the O-U cannot see its ultimate goal as vitalizing "American" Orthodoxy but rather strengthening the entire Nation (State) of Israel (where we all will inevitably be).

In fact, our sages tell us that practicing mitzvot in the galut (exile) is not the goal of Judaism (even while in exile) but just a preparation  so that we don't forget how to observe them when we return Home, to Israel. [1][i]   As is often the case, the rabbis here are not innovating but rather embellishing explicit p'sukim: "R'eh, limad'ti etchem chukim'asot ken b'kerev haAretz asher atem ba'im shama l'rishta" ("Behold, I have taught you statutes do in the Land where you are going to possess" [1][ii] ).  Clearly all mitzvot are meant to be observed in Israel.  Being in America is a temporary punishment and surely not a goal, "Mipneh chata'enu galinu m'Artzenu ("Because we sinned we were exiled from our Land" [1][iii] ) as a naughty child is sent from his father's table. [1][iv] Nevertheless, our eyes and our hearts (and as soon as possible, ourselves) were always meant to be in Israel.

For believing Jews, may I suggest that the very title, "The Future of American Orthodoxy- Our Next One Hundred Years," implies a feeling of continuance in America which infers a lack of belief in Hashem (as a swift redeemer), in the Torah (which states that "Among these nations (in exile) you shall find no ease neither shall the sole of your foot find a place to rest", [1][v] in the speedily coming of Mashiach, in Am Yisrael (implying that we do not and will not do t'shuva to merit redemption, [1] [vi] nor will we fulfill the mitzva of Aliya in our days),chas v'chalila (Heaven forbid).

I am not so naive as to think that "in the meantime" as long as there are Jews in America we don't need a strategic assessment and plan of action for the future.  What I am suggesting is that priority number one in that plan of action should be the pragmatic, religious, historical, and inevitable solution to most of the points raised in your symposium, namely: Aliyah.

First and foremost, to be orthodox means to observe the mitzvot, one of which is living in Eretz Yisrael. "V'Horashtem et haAretz v'yshavtem bah" (You shall possess the Land and dwell there". [1] [vii]   Not only is it a mitzvah but our sages laud it as one of the most important and basic of all commandments: "Residing in Eretz Yisrael is equivalent to the rest of the mitzvot  combined" [1][viii] , it is "the peg upon which the entire Torah hangs" [1][ix] a mitzvah which "encompasses the entire Torah". [1] [x] All this in addition to the mind-boggling fact that this is the only commandment which one can fulfill whether at work or in the Beit Midrash, whether standing,sitting or jogging, every second of his life he accumulates another mitzvah. [1] [xi] If  "whoever lives outside of  Eretz Yisrael is as if he has no G-d" [1][xii] and  "is as if he worships idols", [1] [xiii] as opposed to "whoever lives in Eretz Yisrael is promised a share in the World to Come" [1] [xiv] and "is without sin" [1] [xv] and Hashem tells us that " Eretz Yisrael is more beloved to Me than anything", [1] [xvi] I should think that this spiritual void should top the religious agenda .
How much more is it crucial to emphasize this all-important  mitzvah if many, even orthodox Jews,  are not aware of its centrality to Judaism.  When any one particular mitzvah is being neglected, it is the obligation of that  generation  and its leaders to "save" the forgotten mitzvah. [1] [xvii]  For 2,000 years while our deserted Homeland was lacking in water, food and economy  this mitzvah was obviously removed from the practical agenda and placed in the forgotten warehouse for all intents and purposes (despite the many prayers instituted for that very reason, to prevent forgetting Zion).  Nevertheless, just as the day school movement "saved" mitzvat Talmud Torah, and individuals like the Chafetz Chaim and Max Schreiber  single-handedly "revived" the mitzvot of Shmirat HaLashon and Mikveh,so too today, when 6,000,000 citizens prove that Israel is once again inhabitable, the time has come to return this mitzvah to the practical agenda of the Torah observant.

Aside from the fundamental and constant mitzvah of living in Israel in unto itself, Aliyah enables us to observe hosts of other mitzvot as well.  The 58 agricultural mitzvot hatluyot baAretz, speaking Hebrew, [1][xviii] counting the days of the week around Shabbat (yom rishon, yom sheni...) and not by the names of pagan gods, [1] [xix] milchemet mitzvah (serving in the Israeli army [1] [xx] ), not to mention the fact that the many (and fundamentally important) mitzvot bein adam laChaveru (between fellow Jews) can and must be applied to each and every person on the street.  Even my all-too-high  income and sales tax in Israel fulfill the mitzvah of tzedakah, [1][xxi] paying for the medical, educational, health, security, religious, social and economic needs of our fellow Jews in a much more direct and beneficial way than any donation to the UJA , JNF, or Israeli Bonds.  The average Israeli tax-payer donates a much higher percentage of his income and his time to the Jewish people than his brother in the exile. When I spend three weeks a year away from home in army reserve duty, not to mention several years regular service in the army, I can honestly and proudly say that I have chosen for myself a most altruistic ( or should I say: "Jewish") place to live.  If one of your symposium participants wrote about the problem of being self-centered in today's "Me Generation" may I suggest Aliyah as the practical solution.  When my children discuss their future plans, the question is not whether to dedicate a week or a month or a year of their lives to Am Yisrael but whether to spend one, two or three years(!) in the army or Sherut LeUmi (national service for religious girls).  As I write these words, I cannot but think of the greatness of the soldier who gave his life this morning to save a school-bus of children from a suicide bomber in Gush Katif .  I revel in the altruistic framework of  life in a Jewish State where "chessed shel emet" (selfless giving)  is an essential part of every (whether religious or not) Jew's life as is mandated by the Torah.  Some may see this aspect of Aliyah as a frightful  deterrent.  All I can answer is that if altruism and giving to Am Yisrael is not a top priority on your agenda than you're in the wrong religion!  For the orthodox Jew, altruism (which also includes lowering one's standard of living if necessary in order to make Aliyah) is a reason to live in Israel, and surely not a deterrent.  Ours is not just a religion of ritual but also, and no less important, is our attempt to emulate the midot (traits) of Hashem of which altruism is a central theme. [1] [xxii]
In addition to this essential as well as quantitative advantage to living in Israel (many more mitzvot), we mentioned above that even the mitzvot that can be observed abroad (such as T'filin, M'zuza, Shabbat) have a qualitative difference when done in the Holy Land.  The Chafetz Chaim said that the very same mitzvah when done outside of Israel brings only 1/20th of the reward one receives for its observance in Israel, where it is meant to be done. [1][xxiii] .
d.  How much more so is Aliyah important in our particular generation which is witnessing the prophetic fulfillment of kibbutz galuyot (the ingathering of the exiles).  At a time when Isaiah, Jeremiah, Ezekial , Rachel and all of our forefathers in heaven delight in every traffic jam and those ever so long lines at Ben-Gurion airport, what observant Jew can stand by passively and not wish to be part of the national redemption?  

The famed rabbi of Jerusalem's Sha'arei Chessed neighborhood Rav Ya'akov Moshe Charlap zt'l, stresses that every historical period has one particular mitzvah which takes upon special importance and through which that generation's Torah and spirituality must be focused and expressed.  At different stages in history, the evil decrees of the gentiles , for example: forbidding the study of Torah, circumcision, mikveh, kiddush haChodesh (the Jewish calendar)-although often motivated more by political or imperialistic aspirations rather than religious zeal- forced us to focus upon that specific  issue, even granting it the status of "yehareg v'al ya'avor" ( obligating death rather than transgression) for that particular period.  "In the advent of (this, our) messianic age, this central point is Eretz Yisrael."  Accordingly,  it is no surprise that in today's age of world-wide religious freedom, the only mitzvah which any nation wishes to deny us is the Moslem "Jihad" (Holy War") against the return of the nation of Israel to Eretz Yisrael.  All this in order to focus world Jewry upon Israel as the top priority of our generation, obligating us, if necessary, even to give our lives for the sake of her defense. [1] [xxiv]  How much more so must we be willing to make Aliyah which calls for a much smaller degree of self-sacrifice.
The mitzvah of living in Israel in all its aforementioned importance, would be even if there was, G-d forbid, a lacking in religious life. [1] [xxv]  How much more so today, where, for the first time in 1800 years, the Torah center of the world has clearly returned to the Holy Land.  The 1,250,000 orthodox Jews in Israel [1] [xxvi] number more than three times(!) the size of  the estimated 370,000 observant Jews in America, [1][xxvii] and considerably surpasses the total of all religious Jews in all of the exiles combined!  From all around the world and all streams of orthodoxy, those who wish to learn in yeshiva, be close to g'dolei hador, and live in a Torah environment today, come to Israel.  The high standards and great variety and diversity of thousands of yeshivot and ulpanot for boys and girls, men and women, (over 600 in Jerusalem alone) , booming religious youth movements, and the quantity and quality of religious communities is not found anywhere else.  The all-encompassing atmosphere of Torah and Chessed found in Kiryat Moshe, Kiryat Sefer, Har Nof, Bnei Brak, Emmanuel, Mattersdorf , Ge'ula and scores of other religious neighborhoods is seldom found, if at all, in the Diaspora.  Not to mention the multitude of  religious-Zionist kehilot such as Beit El, Elon Moreh, Efrat, Alon Shvut, Karnei Shomron, Sha'alvim and Ramat Sharret,  as well as religious kibbutzim and moshavim  all of which have no parallel whatsoever in America nor elsewhere.  Yeshivot, g'dolei Torah, and anshei midot (righteous)abound today in Ramat Gan, Petach Tikva and Tel Aviv and there are kollelim sprouting even in Eilat, Haifa and places thought in the past to be bastions of the non-religious.  If  one of the participants in your symposium suggested "importing" g'dolim from Israel to America because the atmosphere in Israel is more conducive for producing Torah giants, may I suggest alternatively that a more successful and far-reaching option would be to utilize that positive atmosphere by residing and raising all of our children in Israel!

The Rambam writes about the obligation to live in a Jewish State and not in a non-Jewish State. [1] [xxviii] Indeed, everyone is influenced by his environment, and therefore must decide by whom  he is to be influenced- by Jews and Judaism or by gentiles and their religions.  As one of your symposium participants pointed out, orthodox Jews in America will always be a "minority among a minority."  As such, in response to one of the questions posed, they will inevitably be influenced more than they influence, will be like the goyim instead of being an Or La Goyim.  I think it tragic that the orthodox minority among a minority (comprising a pitiful 7% of American Jewry which itself is just 2% of the national population!) [1][xxix] could be living as a significant segment among the Jewish  majority in a Jewish State where 76% of the population sit in a sukkah, [1] [xxx] 71% of the people on the street always fast on Yom Kippur, 72% light Chanukah candles, 67% keep a kosher home, 22% of the men always wear kippot, and  24%of the married women go to the mikveh, [1][xxxi]   intermarriage is nil, and the Ba'al T'shuva movement is a national phenomena (515,000 (!) Israelis,  comprising 17% of the adult population, report having come significantly closer to religion during the past six years, of which 212,000 have become totally observant and 280,000 have become more traditional.  77% consider themselves as religious or more so compared  their parents) [1][xxxii] - as opposed to the overwhelming majority of Jews in America who not only are less observant than their parents but 64% even intermarry!). [1] [xxxiii]

There is a common condescending stereotype prevalent among Jews in  America (and so I always thought as a child),that Israelis are less religious.  This slanderous  generalization (probably carried over from the days when Mapai ruled the country, or based upon negative association with yordim- Israelis who left the country, usually in pursuit of  economic prosperity- who are by no means whatsoever representative of Israeli society, or simply as a result of a disappointing comparison with a wishful, utopian Holy Land)  is sometimes mentioned as a deterrent from making Aliyah.  This misrepresentation is nothing short of laughably outdated (if it was ever true at all) in today's Israel where one third of the army's front-line soldiers and one third of the boys in the officer's training courses wear kipot, as do the Prime Minister's office director, some of his top advisors, legal advisor, representative to the United Nations, and brother-in-law, and ten of the seventeen ministers in the cabinet are shomrei Shabbat! Aside from the many communities in Israel which are 100% orthodox (as compared to Monsey, Williamsburg, and Boro Park which have many non-religious and even many non-Jews!), America or even New York will never come close to 1/4 of the citizens, or even the Jews being observant- much less have Judaism as the official religion!  Whichever way you look, whether comparing religious leaders, communities, or on a state or surely a national level, whether measuring quantity, quality, or percentage, it is clear to all that religious life in Israel today is on all counts stronger and growing faster than anywhere else in the world.  Thank G-d we have seen the fulfillment: "Ki m'Tzion yotzeh Torah, ud'var Hashem m'Y'rushalayim," (From Zion already comes Torah and the word of G-d from Jerusalem), and "Ain Torah k'Torat Eretz Yisrael", [1][xxxiv] ("There is no Torah like the Torah of the Land of Israel").

Even if there are individual fairly orthodox communities in America, there is a significant difference if one's Jewish environment  is national or merely communal.  It is clear from the Torah that the natural status of Am Yisrael is when we all live together in a Jewish State in Israel, as it was in the past and as we are told will be forever (even if the Mashiach has yet to come, as is clear from the Second Commonwealth, and the Maccabean and Bar Kochva revolts). Not only your neighbors, but your language (Lashon Hakodesh), army (Tziv'ot Hashem, Shmot 12,41), coin (Shekel HaKodesh), and even mud and rocks should be holy, as well.  Only in Israel is the issue of when to begin and end the national daylight savings time dependent on  leil haseder and slichot (Rosh Chodesh Elul for the sfaradim).  Only here is it illegal to sell chametz on Pesach and on that week the government subsidizes potatoes instead of bread.  Only in a Jewish State will a cook be sentenced to 28 days in jail for baking pizza in an army oven which is designated for meat!  When it is not our state, who would even dream of asking the Jews for our opinion on such issues?
Another point to consider: Just as the entire Jewish community in America unites in action if, G-d forbid, a Jewish child is missing or orphaned, if a chasid is stabbed, or if a fire consumes a Jewish home, in our natural status in a Jewish State, every kidnapping or stabbing, every fire, stabbing, or personal tragedy one hears or reads about, is meant to unite us all in constant, non-stop chessed.   It is a difficult challenge but that is the framework the Torah clearly has in mind!
Kiddush Hashem, Or LaGoyim, Tikun Olam were points raised by some of the symposium participants as goals of the Jewish people,  Even a brief glance at these terms in the context of their sources, [1] [xxxv] will reveal that our main influence upon mankind is meant to be implemented not as individuals but as a national example in the framework of the State of Israel in the Land of Israel.  There are plenty of righteous individuals found in every nation, but our role is to show that an entire nation, which includes the lower class as well as the affluent, the more educated and the less, the white collar and blue collar can all live according to the G-dly ideals as the law of the land. [1][xxxvi]   Even the public domain, the army, politics, and economy are meant to be kodesh (sanctified), [1] [xxxvii] as our sages teach: "Leit atar panui minei" (no domain can be without Him). [1][xxxviii]    Our ideal heroes throughout the Tanach, Moshe, Joshua, the Judges, Saul, David, Solomon, et al, were not only great scholars and righteous individuals but they also brought G-dliness into the government, army, economy and all national life.  Israel was created to show G-d to the world through our national history (the exodus from Egypt, the revelation at Sinai, prophecy, the conquering of the Land and subsequent victories over invaders, our eternal survival despite difficult exiles, and in modern times: the miraculous War of Independence, Six Day War, the turn-around of the Yom Kippur War, the Entebbe operation, the ingathering of the exiles, the blooming of our deserted Homeland  and other prophecies which have been fulfilled) and national example: "Mamlechet kohanim v'goy kadosh" (a kingdom of priests, a holy nation  Shmot 19,6). To relate only to the  individual "influencer" and to forget our national role and destiny would be a tragic neglect and misunderstanding of  Judaism.
Consequently, in response to your question how the orthodox can influence without the danger of being influenced, and to what extent should we mix or separate from the gentiles and the modern world, as we have seen, the Torah provides the answer.  By living together in a Jewish State, we can have the gentiles come here where we have the "home-court" advantage,("Gentiles will come to Z'vulun's land to do business...and they will say, once we have traveled so far, let us go visit Jerusalem and learn about the Jewish religion...after which  they will declare: There is no nation as great as Israel.,"(Sifre and Rashi on Dvarim 33,19).  Alternatively, we can visit briefly abroad.  In such a setup,   we are separate enough to be atmospherically, socially, and religiously  concentrated, and strong enough to be respected and recognized as a separate and unique national entity which will, in turn, bestow our special message to mankind. As such, assimilation and intermarriage will be just about eliminated, as it is in Israel today .  On the contrary, "assimilation" in the Israeli context means the returning of Russian, Albanian, Romanian, American, Etheopian, and Uzbekistanian Jews to give up their alien lands, languages, names, and non-Jewish customs and holidays in exchange for those of their fathers'. [1][xxxix]


Hundreds of leading rabbis, poskim, and roshei yeshivot over the past century  have unequivocally and confidently proclaimed our current State of Israel to be part of the final redemption (especially significant in light of  the obvious historical dangers of such a daring statement). [1][xl]   Consequently, most of your O-U members and congregations declare weekly in their Prayer for the Welfare of Israel: "Bless the State of Israel, reishit tz'michat ge'ulatenu" ( the dawn of our redemption).  After seeing the desert of Israel bloom, the miraculous turnaround within three years from Holocaust victim to valorous victor, the rise and meteoric development of the State, the gathering of over 5,000,000 Jews from literally all corners of the world, and much more, the aforementioned  statement is an irreversible historic fact, seen not only by current religious leaders but by historians, demographers and political analysts as well. 
Among the Jews in America, the high rate of intermarriage (64%) and assimilation (statistically, only 7% are orthodox, numbering just 370,000, out of which -unless things change-58% will not remain so and 10% will even intermarry), and the low Jewish birthrate ( 1.6 children per family far lower than even the replacement rate of 2.1) mean that in just two generations (not a long time by any standard), 7 out of every 10 Jews in America will vanish (from 5.5 million to less than 2 million). [1][xli]   Just as nothing can revive the Jewish communities of Eastern Europe and the Arabic countries, nothing can stop the rapid evaporation through assimilation of western Jewry.  Within several years (if not already), [1][xlii] Israel will pass the U.S. to become the largest Jewish community in the world for the first time since the exile of the Ten Tribes 2,700 years ago.  Within our lifetime, the majority of world Jewry will be living in Israel, [1][xliii] and as for the orthodox, most are already here.  The "snowball effect", may hasten the historical and religious inevitable even more, forcing Diaspora's remaining Jews to decide within the very near future whether they wish to be with the Jewish people (by making Aliyah) or not (by staying in exile).
From a historic and statistic (I stress, not religious, messianic or wishful) point of view, syndicated columnist Charles Krauthammer writes: "Today, 80% of world Jewry lives either in the U.S. or in Israel.  Today we have a bipolar Jewish universe with two centers of gravity of approximately equal size.  It is a transitional stage, however.  One star is gradually dimming, the other brighteningSoon and inevitably the cosmology of the Jewish people will have transformed again, turning into a single-star  system with a dwindling Diaspora orbiting around. It will be a return to the ancient norm : The Jewish people will be centered- not just spiritually but physically- in their ancient homeland."
In light of the religious, historical, logical and may I add, inevitable, importance of Aliyah, most other topics on the possible  agenda for the "Next One Hundred Years of American Orthodoxy" seem secondary if not academic.  With all due respect to building yeshivot and strengthening orthodoxy in America, it is still, in the words of the Torah giant HaRav Ovadiah Yosef shlita, like building a palace on ice.
Although one may argue, that in a world of nuclear weapons, the concentration of all Jews in Israel may seem risky, the religious mitzvah of Aliyah, the historical visions and promises of our Biblical prophets and sages (that tell us that once 600,000 Jews return,  there will not be another exile), [1][xliv] and "l'havdil," the harsh reality of assimilation (yes, even among the orthodox), do not leave us much choice.  The time of decision has arrived for the final time in Jewish history, "Mi La'Hashem Eilliy," Those who are for G-d will come Home, to Israel.  
Rabbi Ari Chwat is the Rosh HaMidrasha and lecturer at the Orot Israel College in Elkana, Israel . 



[1] [i] See Sifre, Rashi, Ramban, and R. B'chaye on Dvarim 11,18.
[1] [ii] Dvarim 4, 5. See similarly Dvarim 4,14; 5,28; 6,1.
[1] [iii] Musaf prayer for festivals.
[1][iv] Otzar Hamidrashim (Eisenstein), p. 508.
[1][v] Dvarim 28, 65. See Eichah Rabba 1,29 "...for if they would find a place to rest, they would not want to return (to Eretz Yisrael).  See also the Torah Tmima, ibid 1,3; R. Ya'akov Emdin, Siddur Beit Ya'akov p.13; Meshech Chochma, VaYikra 26,42; Resp. Chatam Sofer, Y.D/ 138, who warn of the prohibition and danger of feeling secure and permanent in any exile and the consequential problem of forgetting that we are supposed to be in Israel.
[1] [vi] R. Y.M. Charlap, M'maynei HaY'shua p.11.
[1][vii] Bamidbar 33,53.For a comprehensive compilation of sources, see Eretz Yisrael B'Sifrut HaTshuvot by R. Yisrael Schepansky, Jerusalem, 5739.
[1] [viii] Sifre on Dvarim 12 and Tosefta Av.Z. 5,2 and cited by the Pitchei Tshuva Ev.H . 75,6.
[1][ix] R. Ya'akov Emdin, Siddur Beit Ya'akov p.13.
[1][x] Or HaChayim, Dvarim 30,20.
[1][xi] Sefer HaCharedim ch. 59; Resp. Mishneh Halachot, II,56 and III, 189.
[1] [xii] Ktuvot 110b.
[1] [xiii] ibid.
[1] [xiv] Psachim 113a.
[1] [xv] Ktuvot 111a.
[1] [xvi] Bamidbar Rabba 23,7.
[1] [xvii] Sefer Chasidim 105, and Shmirat HaLashon, epilogue, ch.3.
[1] [xviii] Sifre and Rashi on Dvarim 11,19; Y. Shab.1,3; Gra on Y.D. 245,10; Mishna Brura 307,63; Igrot Moshe Ev.H. III 35; Chatam Sofer (resp. Ev.H.11); See extensively in Kuntres Safah LaNe'emanim, by R. Baruch HaLevy Epstein (author of the Torah Tmima), Warsaw, 5653, and my article, "Hadibur Bilshon Hakodesh", Talilei Orot 2 (5750) pp. 87-101.
[1] [xix] M'chilta and Ramban  on Shmot 20,8; Chaye Adam Shabb.1,1; and Shmirat Shabbat KiHilchita 42,3.
[1] [xx] Rambam, M'lachim 5,1; Shulchan Aruch  Ch.M.426,1  and Or.Ch. 330,6; Resp. Nodah B'Y'huda II Y.D. 161.
[1][xxi] Resp. Tzitz Eliezer IX, 1,5,(2).
[1][xxii] Derech Hashem 2,2, and Tomer D'vora 1.  As is well known, loving our neighbor encompasses the entire Torah (Y. Nedarim 9,4) .
[1] [xxiii] Quoted in L'Ntivot Yisrael by R. Z.Y. Kook p.202.
[1] [xxiv] M'maynei HaY'shua p.196.
[1][xxv] Tosefta Av. Z. 5,2; Rambam M'lachim 5,12; Shulchan Aruch Ev.H. 75,3;  Eretz Chemda (R. Shaul Yisraeli I,8).
[1] [xxvi] Survey by the Guttman Institute of Applied Social Research, Jerusalem Post, Dec. 20, 1993, p. 1.
[1][xxvii] "American Orthodox Jews:Demographic Trends and Scenarios," by Sergio DellaPergola and Uzi Rebhun,  "Jewish Action" Fall, 5759, p. 30.
[1][xxviii] Ma'amar Kiddush Hashem, p.64 in Igrot HaRambam (ed. of Mossad HaRav Kook).
[1] [xxix] See footnote 27.  According to the 1997 American Jewish Yearbook, ("A Study of Jewish Denominational Preferences"), the statistics are even more alarming. Only 6% of the Jews in America are orthodox ( p.125) and 3 out of every 4 (76%) Jews raised as orthodox does not continue as such (p.135)!
[1] [xxx] Gallup survey, quoted on Israeli radio, Tishrei, 5759.
[1][xxxi] See footnote 26.
[1][xxxii] Dachaf national survey polled by Dr. Minna Tzemach , "Hatshuva Hashkufa,"  Y'diot Achronot , 6 Iyar 5757 (16/5/97) p.53.
331997 American Jewish Yearbook, p.128 .  The often quoted 52% intermarriage rate  does not consider those who marry Reform or Conservative converts as intermarriage.
[1] [xxxiv] Sifre, beg. of p. Ekev.
[1] [xxxv] Isaiah 42, 6; VaYikra 22, 26-33; Ezekial 36, 20-25; the "V'Al ken n'kaveh" prayer.
[1][xxxvi] R. A.Y. Kook, Orot, p.104.
[1][xxxvii] R.A.Y. Kook, Orot HaKodesh II, p.448.
[1][xxxviii] Bam. Rabba 12,4.
[1][xxxix] Ironically, together with the long-awaited mass return of our brothers from the former Soviet Union, came the problem of not a few non-Jewish relatives, the result of that Diaspora's assimilation.  The difference is that in Israel, the non-Jew wishes to join and marry the Jews  (notwithstanding the halachic problem of wide-spread conversion), while in the exile it is the Jew who is leaving us in order to join the non-Jews.  Another difference is that in Israel, the orthodox Chief Rabbinate which is the only official body in the country that can wed Jews, investigates the background of each case, and therefore officially and legally can prevent intermarriage.  Occasional problems do arise, but that is the small cost we must  pay for praying for (and receiving!)  the return of our otherwise lost brothers.     
[1][xl] Among them, Rabbis Tzvi Pesach Frank, Shlomo Zalman Auerbach, Zalman Sorotzkin, Y'chezkel Sarna, Sh.Y. Zevin, Y.M. Tokechinsky, Y,I.Herzog, B.Z. Uziel, Y.M.Charlap, Ovadiah Hadaya,  and many others (see HaTkufa HaGdola by R. M.M. Kasher p. 375-378). Many  leading rabbis already spoke in such terms at the beginning of the return to Eretz Yisrael a century ago, see the letters of the N'tziv (R. Naftali Tzvi Yehuda Berlin), the Malbim and many others in "Shivat Tzion" ed. A. Slutzky, Warsaw, 5652, and especially following the Balfour Declaration (see, for example "The Writings of the Chafetz Chaim," p.144  and ch.28, the Ohr Same'ach (R.Meir Simcha M'Dvinsk Eretz Yisrael b'Sifrut haTshuvot, III, p.68) and obviously, HaRav A.Y. Kook throughout his writings.
[1] [xli] Charles Krauthammer, "At Last, Zion: Israel And the Fate of The Jews," Newsweek, 5/11/98. [1]
[xlii] According to the Israel Central Bureau of Statistics as of  10/1/ 98, there were 4.76 million Jews in Israel.  In comparison, the Jewish population in America (which can only be roughly estimated) is assessed at about 5.5 million (DellaPergola and Rebhun, "Jewish Action," Fall. 5759). It has been very difficult over the last several decades to verify the accurate number of Jews) in America.  Aside from the fact that demographers do not employ the halachic definition of what determines one's Jewishness, some claim that the figures are purposely inflated in order not to weaken the political clout of the Jewish vote in the eyes of politicians and that the actual figure may be as low as 4.5 million.
[1][xliii] See footnote 41. Prof. Sergio DellaPergola, world expert on Jewish demography, writes, "Israel will outstrip the Diaspora as the main Jewish population center in about 2030 ," (quoted in the Jerusalem Report, 24/24/97.
[1] [xliv] Tanchuma Shoftim 10; Yalk. Sh. Hoshea 518.