PhD Candidate @HebrewU | Modern Jewish (Political) Theology | Translator, Editor | Theorizing from the ruins of Logos
The chapter has three parts, following Rav Shagar's discussions of 1. Rambam and R. Yehuda Halevi, 2. Rebbe Nahman's stories, and 3. sci fi and messianism.
The book’s basic idea is to take seriously how the pioneers of the second and third Aliyah talked about the land, the desire baked into every syllable
Book can be purchased from the yeshiva here (no idea if they ship to the US):
Political theology’s bread and butter is the “political-theological analogy”: “This political thing is really just theology!” and vice versa. Rav Soloveitchik actually shares this intuition. 
Rav Soloveitchik, attempting to determine the “metaphysics of Purim,” lands on human vulnerability as both a critical element of human existence and as the defining element of the Purim story.
In an essay on the Golden Calf and Idolatry (in Vision and Leadership), Rav Soloveitchik explores the roots of idolatry. The Golden Calf was motivated by excessive self-abnegation, in contrast to the Sin of Adam. 
Rav Soloveitchik’s _The Lonely Man of Faith_ is deeply marked by his excitement about space travel. David Schatz notes this in his foreword to the 2006 Doubleday edition:
“Thou shalt not kill,” he points out, can be a way of protecting the collective. Any individual lopped off the collective hurts the collective, so the imperative maintains its health and integrity. However, because the imperative serves the aims of the collective, 
The book gives “portraits” of different “anarcho-Jewish” thinkers. Here’s the ToC, where they’re grouped as activists, mystics, and pacifists: 
Rav Soloveitchik broadly sees human sovereignty as a necessarily evil, granted conditional legitimacy under certain specifications. But I want to talk about the moment before that, when he discusses why human sovereignty is fundamentally illegitimate. 
"The Emergence of Ethical Man" (EEM) doesn't depict a "State of Nature," but it does present a "religious anthropology" (xii), and this anthropology eventually gives rise to what he calls the "theo-political" society of the Mosaic covenant. 
In a fascinating 2014 article, Dr. Assaf Tamari explores the role of consciousness in the political theology of Rav Yitzchak Ginsburgh.
Adam Kotsko usefully expands Carl Schmitt's definition of political theology thusly: Political theology deals, writ large, with analogies between the problem of evil and political legitimacy—theological and political *justification*—in a given culture.