What Is the Difference Between Charedim and Religious Zionists in Their Hashkafa?

Last updated on 11 Aug 2025

On the surface, Charedim and Religious Zionists share much: a love for mitzvos, a passion for Eretz Yisrael, a deep commitment to Klal Yisrael. But beneath these similarities lies a major point of divergence—how we understand the story of the Jewish people, our exile, and our redemption.

It’s not about clothing or customs. It’s about hashkafa—the lens through which we view Hashem’s will in history. And while we speak with achdus and respect, the differences are real and rooted in generations of Torah.

1. Who Brings the Geulah: Man or Hashem?

The foundational hashkafic question is:

Is Geulah something we can initiate—or must we wait for Hashem alone?

Charedi hashkafa teaches that only Hashem brings the redemption. We are not partners in the sense of pushing it forward politically or militarily. We prepare ourselves spiritually, but we don’t “help” Hashem bring Moshiach. As Chazal say (Sanhedrin 97b): Three things come only when we’re not paying attention—Moshiach, a lost article, and a scorpion.

This is why Gedolim like Rav Yitzchok Zev Soloveitchik zt”l (the Brisker Rav), Rav Avrohom Yeshaya Karelitz zt”l (the Chazon Ish), and Rav Eliezer Yehuda Finkel zt”l (Rosh Yeshivas Mir in Yerushalayim) maintained that any movement trying to bring Geulah through politics—especially a secular one—was spiritually misguided, and even dangerous.

By contrast, Religious Zionists, following the teachings of Rav Avraham Yitzchak HaKohen Kook zt”l, believe that we are living in a time of Atchalta D’Geulah—the beginning of redemption. They see the founding of the State of Israel, the ingathering of exiles, and the flourishing of agriculture as signs that Hashem is working through natural events, even secular ones.

This creates a major divide:

Torah Jews view Geulah as entirely Divine and spiritual, unfolding only in its proper time.
Religious Zionists see history as a canvas where Hashem works through national awakening—even when the actors are not religious.

2. Does a Secular State Have Spiritual Significance?

Torah Jews believe in Torah as the only source of Jewish destiny. The existence of a political entity in Eretz Yisrael—run without Torah, based on secular laws—cannot, in our view, be seen as holy. It may provide safety, a place to live—but holiness does not come from flags or governments.

This echoes the words of Rav Yitzchok Hutner zt”l, Rosh Yeshivas Chaim Berlin, who said:

“Zionism was born from a rejection of Torah—not an embrace of it. If the root is bitter, can the fruit be sweet?”

The State of Israel, in Charedi eyes, is a reality, but not a fulfillment of Torah prophecy. It’s a place where Torah can flourish despite the state, not because of it.

Religious Zionists, on the other hand, often view the state itself as inherently holy. The declaration of independence, the blue-and-white flag, even the government ministries are sometimes seen as tools of Hashem. Many believe that even secular Jews are unwittingly fulfilling Divine will.

Charedim respond: intentions matter in the eyes of Hashem. When a system rejects Torah, promotes immorality, or desecrates Shabbos, how can it be called holy? Gedolim like Rav Shlomo Zalman Auerbach zt”l and Rav Moshe Sternbuch shlit”a have warned not to confuse Divine kindness (like safety or growth) with Divine endorsement.

3. The Role of Torah in National Identity

Here is perhaps the sharpest distinction:

Torah Jews believe that Torah is what defines us. We are not a nation because of a shared culture, flag, or language. We are a nation only because of the Torah. As the Ramban writes (Sefer HaMitzvos), our connection to Eretz Yisrael is only because Hashem gave it to us as part of the Torah.
Religious Zionists often place the Jewish people and land at the center—even before Torah. In their worldview, the national project has value even when not driven by mitzvos. Being part of the Jewish people—serving in the army, living in the land, speaking Hebrew—is itself viewed as a spiritual achievement.

The Charedi world worries about this shift. It echoes what the Beis HaLevi (Rav Yosef Dov Soloveitchik zt”l, grandfather of the Boston Rav) warned:

“When nationalism replaces Torah, we are in danger not of redemption, but of forgetting why we were chosen.”

4. How Do We View the Land of Israel?

Both groups love Eretz Yisrael. But the Charedi love is defined by kedushah. We love the land because Hashem’s Shechinah rests here. We live here to be close to the Makom HaMikdash, to fulfill mitzvos hateluyos ba’aretz, to breathe the air that Chazal say makes one wise.

Religious Zionists may also love the land, but often speak of its beauty, independence, or centrality to Jewish pride and nationhood—even when Torah is absent.

Gedolim like Rav Dovid Povarsky zt”l, Rav Chaim Greineman zt”l, and Rav Chaim Kanievsky zt”l all taught that settling the land is a great mitzvah—but only when done al pi Torah. Without Torah, the land can, tragically, become spiritually dangerous—as Chazal warned in Vayikra 18:28.

Conclusion: A Difference in Roots, Not Just Branches

The hashkafic divide between Torah Jews and Religious Zionists isn’t about good or bad. It’s about the root of Jewish life:

Is Torah the source—or is it just one part of Jewish identity?
Is Geulah something we wait for—or something we build?
Is a state holy because it’s Jewish—or only if it’s built on Torah?

Charedim believe deeply that Torah is everything. Without Torah, we have no nation, no claim to the land, and no Geulah.

But we also believe in Ahavas Yisrael, and in the achrayus to daven for all Jews, work with all Jews, and show the beauty of Torah through our actions. We don’t fight culture wars. We live emes.

And we wait patiently, with tefillah and tears, for the day when the world will see what a true Kiddush Hashem looks like—a world filled with the knowledge of Hashem, as the waters cover the sea.

Sources & Footnotes

Kesubos 111a – The Three Oaths: Not to ascend forcefully, not to rebel against nations, and not to end exile by our own hand
Sanhedrin 97b – Three things come only when not expected: Moshiach, scorpion, lost object
Ramban, Sefer HaMitzvos (Mitzvah 4) – Mitzvah to live in Eretz Yisrael and its Torah basis
Beis HaLevi, Drashos – Nationalism without Torah is a distortion
Rav Yitzchok Hutner, Pachad Yitzchak (Chanukah) – Zionism as secular nationalism divorced from Torah
Rav Dovid Povarsky, Yad Dovid al HaTorah – Connection to the land through Torah and mitzvos
Rav Shlomo Zalman Auerbach, Halichos Shlomo – Strong distinction between Divine miracles and Divine approval
Rav Moshe Sternbuch, Teshuvos V’Hanhagos – Critiques the ideology of secular Zionism and its spiritual danger
Rav Eliezer Yehuda Finkel – Statements in Mishpachas Mir about the dangers of political Zionism
Rav Chaim Kanievsky, quoted in Derech Emunah – Mitzvah of living in Eretz Yisrael, but only with Torah as the anchor
Vayikra 18:28 – The land will vomit out those who defile it