The telos of the rabbinic program

In order to appreciate what was gained with the acquisition of sovereignty after WWII by virtue of the State of Israel's establishment we have first to understand what was lost with the loss of that sovereignty in the disestablishment of the State of Israel under ancient imperial rule. That shift from Israelite ruler to Jewish sattrap (Ezra & Co.) to exilarch (in Bablonia) was fraught with implications about the foundations of the  political system. So much of biblical attention is paid to the formulation of that political/economic foundation. 

The covenant was a political event that introduced YHWH into the government of the Children of Israel. It happens at Mount Sinai, outside of the Land of Israel, with the consent of the people of Israel, so as to distinguish between other gods, who rule the land only, and YHWH, Who is part of the Israelite government structure. 

That the events of Mount Sinai are called 'matan Torah' and not 'kritut habrit' highlights the obfuscation of the fundamental political character of the relationship between YHWH and Israel and shows the emphasis on turning YHWH into a religious Being Who relates to the people the way the Christian god does. 

The entire telos of the rabbinic program was made possible with the establishment of the State. The rehabilitation of the fundamental political character of YHWH's role in the formation of the state's government and commerce was what the millennia of rabbinic simulation of sovereignty was meant to accomplish. It would be a travesty if, now that we have arrived at the moment of truth, the rabbinic program would conceal that fundamental political/economic character and insist a thin religion onto the relationship between Israel's God and her people. An authentic orthodox posture of rabbinic law in the context of the established State of Israel would encourage the critical rehabilitation of biblical law as the foundation of the covenant between YHWH and His people.