What Is the Charedi View of “Atchalta D’Geulah” (The Beginning of the Redemption)?
The phrase “Atchalta D’Geulah”—“the beginning of the redemption”—has become central to Religious Zionist ideology. It represents their belief that the founding of the State of Israel, or even the initial return of Jews to Eretz Yisrael, marks the first stage of the ultimate redemption (Geulah).
But from a Torah perspective—especially the view passed down through generations of Gedolei Yisrael—this phrase is not just inaccurate. It is spiritually dangerous when misapplied.
Where Does the Phrase Come From?
The phrase Atchalta D’Geulah originates in the Gemara (Megillah 17b), explaining the order of blessings in the Shemoneh Esrei. Specifically, why Goel Yisrael (the blessing for redemption) follows Mekabetz Nidchei Amo Yisrael (the ingathering of the exiles):
“וכיון שנתקבצו גלויות נעשית גאולה – לכך סמכה גאולה לקיבוץ גליות.” "Once the exiles have been gathered in, redemption follows. Therefore the blessing of redemption was placed after that of the ingathering of exiles."
Rashi comments there:
“נעשית גאולה – התחלת גאולה.” "It becomes redemption – the beginning of redemption."
But this Atchalta D’Geulah, according to the Gemara and Rashi, is within the context of the redemptive process defined by nevuah (prophecy), Teshuvah (repentance), and Kedushah (holiness)—not secular nationalism.
Who First Applied It to the Zionist Movement?
The first major figure to reinterpret this term and apply it to modern political developments was Rav Avraham Yitzchak HaKohen Kook zt”l. He taught that the secular Zionist return to the land was divinely guided and represented the start of the Geulah. His son, Rabbi Tzvi Yehuda Kook, expanded this concept further, declaring that the founding of the secular state was not only positive—it was holy.
But the Charedi Gedolim across the Litvish, Chassidish, and Sephardi worlds strongly disagreed.
The Charedi Response: Torah First, Not State First
1. Redemption Comes Through Moshiach, Not Politics
The Rambam writes clearly in Hilchos Melachim (11:1):
“המלך המשיח עתיד לעמוד ולהחזיר מלכות דוד ליושנה... ויבנה המקדש... ויקבץ נדחי ישראל.” "The King Moshiach will arise and restore the Davidic Kingdom... he will rebuild the Temple and gather the dispersed of Israel."
In other words: real redemption doesn’t come from political sovereignty, but through a spiritual leader sent by Hashem, in line with Torah and halachah【1】.
The Chazon Ish zt”l also affirmed:
“אין אתחלתא דגאולה אלא בהתגלות משיח בן דוד.” "There is no beginning of the redemption except with the revelation of Moshiach ben David." — Pe’er Hador, vol. 4, p. 37【2】
2. Rav Elchonon Wasserman’s Famous Quote
Some have questioned how Rav Elchonon Wasserman zt”l could have opposed the idea of a State of Israel being Atchalta D’Geulah, when he was murdered in 1941—seven years before the State was founded.
The answer is simple: Rav Elchonon wasn’t referring to the actual State. He was referring to the ideological claim of the Zionist movement already present in the early 1900s—that secular nationalism and return to the land constituted redemption. And he forcefully rejected this idea:
“איך אפשר לומר על מדינה שמחללת שבת, שעוקרת הדת, שמרד בעול מלכות שמים, שהיא אתחלתא דגאולה? זהו אתחלתא דשמד!” "How can one say about a state that desecrates Shabbos, uproots religion, and rebels against the yoke of Heaven that it is the beginning of redemption? It is the beginning of apostasy!" — Kovetz Maamarim, Maamar “Torah and Nationalism”【3】
This was a critique of the ideology that claimed redemption could come through a secular rebellion against Torah—not just a political statement.
3. Sin Cannot Be the Foundation of Redemption
The Torah world holds that kedushah (holiness) cannot be built on chilul (desecration). The State of Israel—founded by leaders who often rejected Torah observance—cannot represent redemption, because Geulah can only come through teshuvah and emunah.
As the Satmar Rebbe, Rav Yoel Teitelbaum zt”l, wrote:
“אם יסוד כל העניין של המדינה הוא נגד התורה – איך יעלה על הדעת שזה אתחלתא דגאולה?” “If the entire foundation of the State is against the Torah—how can it be considered the beginning of redemption?” — Vayoel Moshe, Maamar Shalosh Shevuos【4】
But Isn’t Everything a Part of Geulah?
Yes. Hashem runs the world. Even tragedy, even darkness, even confusion—all of it is part of His plan. The Vilna Gaon, Rav Chaim Volozhin, and others spoke about hester panim—how Hashem can bring about redemption through hidden, even painful stages.
But just because something is part of Hashem’s process does not mean it is kadosh or to be celebrated.
The Holocaust, too, was part of that process. No one would claim it was Atchalta D’Geulah. The same applies to a secular state: it may be a stage on the path, but it is not the fulfillment of the Torah’s vision of redemption.
Conclusion: Longing for the True Geulah
We daven every day in Shemoneh Esrei for Moshiach, for the Beis HaMikdash, for Kibbutz Galuyos, and for Hashem’s Name to be sanctified in the world. That is the redemption we yearn for.
Until then, we thank Hashem for His kindness, for the miracles He performs for Klal Yisrael—even through unexpected vessels.
But we do not confuse that kindness with holiness. And we certainly do not confuse nationalism with Torah.
Redemption is not political. It is spiritual. It will come not through ideology, but through Moshiach, Torah, and Malchus Shamayim.
Sources:
- Rambam, Hilchos Melachim 11:1
- Chazon Ish, Pe’er Hador, vol. 4, p. 37
- Rav Elchonon Wasserman, Kovetz Maamarim, Maamar “Torah and Nationalism”
- Satmar Rebbe, Rav Yoel Teitelbaum, Vayoel Moshe, Maamar Shalosh Shevuos