What’s the Difference Between the Charedi View of Galus and the Zionist View?
At the heart of the divide between Charedi Judaism and Zionist ideology lies a profound and fundamental question: What is galus?
Is exile simply a political condition—something to be reversed by statecraft, armies, or human will? Or is it a spiritual reality, a consequence of our sins and the destruction of the Beis HaMikdash, to be ended only by Hashem at the proper time?
To the secular Zionist and even some religious Zionists, galus was—and is—seen as something shameful, to be escaped and overcome by rebuilding a national homeland. But to the Charedi world, galus is not a mistake in history; it is a divine decree, and only Hashem can redeem us from it.
Let’s explore the difference.
1. Galus Is a Spiritual State, Not Just a Political One
The Charedi worldview sees galus as a direct result of our national sins, especially sinas chinam and the neglect of Torah. We were not exiled because we lacked an army or failed to organize politically. We were exiled because we turned away from Hashem.
As Chazal say:
"מפני חטאינו גלינו מארצנו" “Because of our sins we were exiled from our Land.” (Yom Kippur Musaf)
This is a foundational belief. Just as the exile was a Heavenly punishment, so too the Geulah (redemption) must be a Heavenly act—not a man-made enterprise.
The secular Zionist view, pioneered by Theodor Herzl and others, rejected this framework. To them, galus was a problem of Jewish helplessness and lack of sovereignty. Their solution was political: gather Jews, build a state, and defend it with weapons—not teshuvah, Torah, or awaiting Moshiach.
2. The Charedi World Waits for Moshiach, Not for Elections
The Rambam makes it clear that one of the 13 principles of faith is belief in Moshiach, a divinely appointed redeemer who will gather the exiles, rebuild the Beis HaMikdash, and usher in the era of peace and Divine presence.
“Anyone who does not believe in him or does not await his coming denies not only the prophets, but the Torah and Moshe Rabbeinu.” (Hilchos Melachim 11:1)
This emunah—waiting for Moshiach, not manufacturing redemption—is at the core of Charedi thought.
The Zionist movement, in contrast, sought to “force the end”—a concept warned against in the famous Three Oaths in Kesubos 111a:
- That we not go up bechomah (by force) to Eretz Yisrael.
- That we not rebel against the nations of the world.
- That the nations not oppress us too harshly.
Charedi leaders—from the Chofetz Chaim to Rav Aharon Kotler, from the Satmar Rebbe to Rav Elchonon Wasserman—warned that attempting to undo galus through secular means was not only wrong, but dangerous.
3. Galus Is Not Only Exile from Land, But Exile from Hashem
Zionism often reduced Jewish identity to national pride and land possession. But Charedim never saw exile as just a geographic issue. Galus is exile from the Shechinah—from a full relationship with Hashem.
As long as there is no Beis HaMikdash, no korbanos, no nevuah, and the majority of Jews are spiritually distant—we are in galus, even in Eretz Yisrael.
Rav Shach zt”l once said:
“We are still in galus—even in Bnei Brak. The test is different, the scenery is different, but galus remains until Hashem redeems us with Moshiach.”
This contrasts with Zionist celebrations of Yom HaAtzmaut or Israeli Independence Day as “the end of the exile.” From a Torah perspective, galus cannot end until Hashem says it ends.
4. Galus Brings Brokenness, But Also Humility
One of the blessings of galus—painful as it is—is that it forces us to be humble. We do not control the world. We are dependent on Hashem. That humility is the key to redemption.
The secular Zionist approach was the opposite: it was a movement of pride and national self-assertion. “Never again” became their motto—not through spiritual return, but through tanks, flags, and foreign policy.
But the Torah says:
"אם לא תשמעו לי... ונתתי פני בכם ונגפתם לפני אויביכם." “If you do not listen to Me… you will be struck down before your enemies.” (Vayikra 26:17)
Charedim believe that only Hashem’s protection can end our galus—not our strength, not our slogans, and not our independence.
Conclusion: Galus Is a Reality Until Moshiach Comes
The Charedi view is not one of passivity or despair. It is one of emunah—faith that Hashem runs the world, and that true redemption will come only through Torah, teshuvah, and Moshiach.
Yes, we may live in Eretz Yisrael. Yes, we may participate in its society when needed. But we do not pretend that galus is over. We do not crown a secular government as the arrival of Geulah.
We are still in galus. We are still davening for Geulah. And when it comes, it will not be through an army, but through a shofar.
Footnotes & Sources
- Yom Kippur Machzor – “Mipnei chata’einu galinu mei’artzeinu.”
- Rambam, Hilchos Melachim 11:1 – Belief in and anticipation of Moshiach.
- Kesubos 111a – The Three Oaths and warnings against forcing the redemption.
- Igros Chazon Ish, Vayoel Moshe (Satmar Rebbe), Michtavim uMaamarim (Rav Shach), and writings of Rav Aharon Kotler – discussions of galus and redemption.
- Vayikra 26:17 – Hashem alone determines the success or failure of the Jewish People.