Excerpt from paragraph 608:
It obliges us, further, to allow our longing for the far-offland to express itself only in mourning, in wishing and hoping; and only through the honest fulfilment of all Jewish duties to await the realization of this hope. But it forbids us to strive for the reunion or the possession of the land by any but spiritual means.'
Paragraph 608 in full:
When Israel was still united in a common land they did not call themselves Am, one people, for the reason that one common soil bore them all. For, alone among all the peoples of the earth, the possession of the land and the ensuing organization of the State was for Israel not an end but a means to the better fulfilment of their Jewish duties. The Torah did not exist for the State, but the State for the Torah. And only the Torah, the idea of being joint bearers of a spiritual calling, fused the individuals into an association of human beings whose inner cohesiveness is reflected in the term (literally, society) and whose character in the wider sense as a nation is designated by the term גוי that is to say, a corporate body or a people.
And even later on, far away from her land, when Israel sees her visible bonds of nationhood broken, the dispersed Jews call themselves Am, one nation, not in remembrance of a land once jointly possessed, not looking towards the future when God, as His words through the prophets teach us, will once more have united them, but in the consciousness of being, in the present as in the past, bearers of an eternal idea, an eternal mission, and of a God-given destiny which, in Israel, overshadowed, and still overshadows, the existence of the State, and which therefore has survived the State's downfall. We mourn over the sin which brought about that downfall, we take to heart the harshness which we have encountered in our years of wandering as the chastisement of a father imposed on us for our improvement, and we mourn the lack of observance of the Torah which that ruin has brought about. Not in order to shine as a nation among nations do we raise our prayers and hopes for a reunion in our land, but in order to find a soil for the better fulfilment of our spiritual vocation in that reunion and in the land which was promised, and given, and again promised for our observance of the Torah. But this very vocation obliges us, until God shall call us back to the Holy Land, to live and to work as patriots wherever He has placed us, to collect all the physical, material and spiritual forces and all that is noble in Israel to further the weal of the nations which have given us shelter. It obliges us, further, to allow our longing for the far-offland to express itself only in mourning, in wishing and hoping; and only through the honest fulfilment of all Jewish duties to await the realization of this hope. But it forbids us to strive for the reunion or the possession of the land by any but spiritual means.' Our Sages say God imposed three vows when He sent Israel into the wilderness: (I) that the children ofIsrael shall never seek to re-establish their nation by themselves; (2) that they shall never be disloyal to the, nations which have given them shelter; (3) that these nations shall not oppress them excessively (Kethuboth, III, I). The fulfilment of the first two vows is confirmed in the pages of history; about the third, the nations concerned must judge themselves.
R' SR Hirsch, Horeb 608