The Sefer Aim HaBanim Semecha doesn’t contain anything new. It’s a collection of all the old Zionist arguments that have long been disproven. The truth is, his position stood no chance to begin with, because even though Rav Teichtel was a Talmid Chacham, he was opposing the collective Torah knowledge of the greatest Torah giants, including but not limited to Rav Chaim Brisker, Rav Samson Raphael Hirsh, The Chofetz Chaim, the Rogachover Gaon, The Lubavitcher Rebbe (Rashab), the Belzer Rebbe (R. Yisachar Dov), the Chazon Ish, the Brisker Rav, Rav Chaim Ozer Grodzensky, all who were opposed to Zionism and the creation of a State. So he was really quite outgunned from the start. The most extensive work on this topic is of course the Satmar Rav’s Vayoel Moshe, which disproves just about every Zionist “proof” ever conceived.
Aim HaBanim Semecha is not even taken seriously outside of Zionist circles, because it is mostly emotional sermons and droshos, rather than a serious Halachic analysis. It’s an emotional outcry in response to the holocaust (he dates the introduction Parshas Tetzaveh 1943) and its clear that he was talking out of desperation for finding a safe haven for Jews, which many felt Eretz Yisroel would be. He confuses his personal feelings with Halachic methodology, Rebbishe vertlach with Halachic rulings, and so is not at all compelling.
Rabbi Teichtel’s sefer comes without any Haskomos form anybody. But he did want Haskomos, so what he did was – I am not making this up either, I promise – he took Haskomos out of another sefer, and printed them in his sefer, saying that the Haskomos would certainly apply to his sefer too, since the 2 seforim generally say the same things. But none of the rabbis of his time – not a sngle one – wrote him a haskama.
Another note: Aim HaBanim Semechah speaks basically about building the land. The topic of creating a sovereign state – which was the major objection to Zionism – is almost completely ignored. Perhaps this is what the Lubavitcher Rebbe meant (told to the author’s son, quoted in the introduction, p. 21 ) when he told the son of author to “publicize that your father was a G-d fearing Jew who was far away from Zionism”. I would think this is because in his sefer he never argues in favor of a Jewish State, but rather in favor of building up the land.