Every Amidah asks to be gathered from the four corners of the earth, and Jews prayed facing Jerusalem for centuries before there was a state to argue about. What splits the tradition is what that means now. Religious Zionism, following Rabbi Abraham Isaac Kook, reads 1948 as a stage in the redemption, and its prayer for the state calls it the first flowering. Satmar Hasidim and Neturei Karta read the same event as a mass violation of the three oaths in Ketubot 111a — not to storm the wall, not to rebel against the nations — and the Satmar Rebbe put that argument into a book, Vayoel Moshe, in 1961. Much of the Haredi world sits in a third position: no theological legitimacy granted to the state, full practical participation in it. And a growing share of diaspora Jews, especially the young, now separate attachment to the land from endorsement of its government — a distinction their grandparents rarely drew in public. Every one of these positions is argued from the same verses.