The politicians say no to Gevura - no to Eretz Yisrael. The judges say no to Tzedek - no to Am Yisrael. The gedolim say no to Emet - no to Torat Yisrael.
עד דייתי מורשה דילה וקרע ימא דאורייתא וסוס ורוכבו רמה בים דאיהו חוייא ובת זוגיה דאיהי סוסיא דיליה ואיהו אעבר עלה לישראל דלא טבעין בה הדא הוא דכתיב ובני ישראל הלכו ביבשה בתוך הים בקדמיתא בימא בההוא חמר בפורקנא בתרייתא כלא בימא דאורייתא מטה דיליה דקרע ביה ימא דא קולמוס בגין דעליה אתגלייא זרוע י"י דאתמר ביה וזרוע י"י על מי נגלתה בההוא זמנא דאתעבר ההוא חוייא בישא מן ימא שליט חוייא קדישא
The fact that God is perceived only through religion has caused the world to fall into the lowest depths. God should be known from all of life, from all of existence, and thus He will be known in all of life and in all of existence. Religion is a means to aid one in attune one's actions, traits, emotions, external and internal social order, in a manner that will enable life and existence to attain the knowledge of God. God is revealed from within religion only to the extent to which religion itself is hewn from that which is above religion. "Religion" is the proper name used by every nation and tongue, but not so among Israel. The "living Torah" is not religion alone; our living Torah is Divine revelation, which is revealed from within it as from within all of existence. The Torah and existence, in being one, reveal God in life, within the individual and the collective soul. The holy and the profane are divided from the perspective of religion. Religion places guards over matters of sanctity, while leaving profane matters alone. This is necessarily a concept that comes from religion. [But in the living Torah,] God is revealed from within everything, from within the holy and from within the profane. (Rav Kook, Kevatzim Mi-Ketav Yad Kodsho, vol. 2, pinkas ha-dapim 1, p. 59, par. 20)
