It says that "there has not been as much profaning of G-d's name in Jerusalem since Roman times….that we are experiencing very hard and bitter times…that we are not allowed to pray at the Kotel (the Western Wall) ...

Do not be mislead by voting for the Haredi slate HaMizrahi, who call themselves the religious Histadrut. The religious Jews should be the first to go out against those who profane our holy honor …not like the Hellenizers…

Haredim - if you wish to serve G-d in peace and that every man should dwell under his vine and his fig tree in the land of the living G-d, to study the Torah of G-d in security…it is up to us to support those who do not give up on our inheritance (the land that G-d gave us) - the Revisionists and at their head Jabotinsky. He is the man for whom you fasted 10 years ago here in Jerusalem."

Signed: The Religious Revisionist Zionists

The Religious Revisionist Zionists (full name: Union of Zionists-Revisionists), movement of maximalist political Zionists founded and led by Vladimir Jabotinsky. In the later 1920s and in the 1930s the Revisionists became the principal Zionist opposition party to Chaim Weizmann's leadership and to the methods and policy of the World Zionist Organization and the elected Jewish leadership in Erez Israel. The initial nucleus of the Revisionist movement consisted of a group of Russian Zionists who had supported Jabotinsky during World War I in his campaign for the creation of a Jewish Legion. The Revisionists based their ideology on Theodor Herzl's concept of Zionism as essentially a political movement, defined by Jabotinsky as follows: "Ninety per cent of Zionism may consist of tangible settlement work, and only ten per cent of politics; but those ten percent are the precondition of success." The basic assumption was that as long as the mandatory regime in Palestine was essentially anti-Zionist, no piecemeal economic achievements could lead to the realization of Zionism, i.e., the establishment of a Jewish state with a Jewish majority in the entire territory of Palestine, "on both sides of the Jordan."

At its inception, the Revisionist program centered on the following demands: to reestablish the Jewish Legion as an integral part of the British garrison in Palestine, to develop the Jewish Colonial Trust as the main instrument of economic activity, and to conduct a "political offensive" which would induce the British government to adapt its policy in Palestine to the original intention and spirit of the Balfour Declaration. The Revisionist program soon became more elaborate, asking, in addition to the demand for Jewish military units, etc., for the introduction of a whole new system of policy in Palestine, defined as a "settlement regime" - a system of legislative and administrative measures (such as land reform, state protection of local industries, a favorable fiscal system, etc.) explicitly designed to foster Jewish mass immigration and settlement. The Revisionists criticized the system of small-scale immigration and settlement based on "schedules" of immigration certificates and on the emphasis of agriculture. Economic and social methods, designed to bring to Palestine "the largest number of Jews within the shortest period of time" should include support of private initiative and private capital investment, mainly in industry, intensive agricultural cultivation of small plots (the Soskin method), as well as compulsory arbitration of labor conflicts and the outlawing of strikes and lockouts "during the period of state-building." While strongly critical of British policy in Palestine, the Revisionists denied being "anti-British." Their conception was that constructive Anglo-Jewish cooperation could be brought about only through determined political pressure on the British government exerted on an international scale.