Why Do Charedim Avoid Using the Term “Zion” or “Zionism,” Even Though It's a Traditional Torah Term?

Last updated on 25 Aug 2025

There are few words in the Jewish vocabulary more majestic than “Tzion.”

“כי מציון תצא תורה…” “For from Zion shall go forth Torah…” — Yeshayahu 2:3

“שוב ה' את שבות ציון…” “Hashem will return the captivity of Zion…” — Tehillim 126:1

“ובא לציון גואל…” “And a redeemer shall come to Zion…” — Yeshayahu 59:20

In Tanach, Tzion is a poetic and spiritual name for Yerushalayim, for Eretz Yisrael, and for the Jewish people in their elevated state. It is a name that evokes yearning, holiness, and the hope of redemption.

So why do Charedim often refrain from using the word “Zion” or from identifying with “Zionism”?

It’s not because they reject the holiness of Tzion. It’s because they want to protect it.

Let’s explore.

The Term Was Rebranded—And That’s the Problem

In the 19th and early 20th centuries, a new political movement emerged: secular Zionism.

This movement took the term “Zion” and gave it an entirely new meaning. Instead of representing Yerushalayim and the hope for a Torah-based redemption, “Zionism” came to mean:

A nationalist political ideology.
A secular Jewish identity centered around land, language, and culture—but not necessarily Torah.
In many cases, a rejection of the traditional Torah world.

As one early Zionist thinker wrote:

“We will be a nation like all other nations, but with our own language and flag.”

And so, a holy word was transformed into the slogan of a movement that, at its core, often opposed the Torah worldview.

The pain this caused in the Charedi world was deep.

Tzion Is the Heart of the Torah. Zionism Was Not.

Charedim never stopped loving Tzion. It’s in every tefillah, every bentching, every yearning.

But when secular Zionism emerged—sometimes ridiculing Torah, replacing rabbanim with politicians, and trading the promise of Moshiach for a man-made state—the term “Zionism” became, in their eyes, a hijacked version of holiness.

How could the same word used for the Beis HaMikdash now be used to describe a movement that desecrates Shabbos?

The discomfort was not semantic. It was spiritual.

Charedim believed (and still believe) that the true Tzion will only be rebuilt by Hashem, not by a movement that removes Him from the story.

And so, even though “Tzion” is a Torah term, “Zionism” as a political ideology is something Charedim avoid associating with.

Let’s Be Clear: Charedim Love Tzion

We daven three times a day for the return to Tzion.
We end every Shemoneh Esrei with: "ובנה ירושלים עיר הקודש במהרה בימינו"
We close every bentching with: “מהרה יחזירנו לתורתו... ונאכל שם מן הזבחים ומן הפסחים...”
We break a glass at every wedding for the destruction of Tzion.
On Tisha B’Av, we mourn not just the Beis HaMikdash, but the whole brokenness of Tzion.

The Charedi world never let go of the dream. But they hold onto the original Tzion, untouched by politics, media, or nationalism.

When Words Are Weaponized, We Step Back

It’s happened before. Other holy terms have been hijacked too.

The word “Torah” has been misused by those who reject halacha.
The name “Yerushalayim” appears in political speeches that bear no connection to kedushah.
Even “Jewish values” is sometimes used to promote ideas that the Torah calls to’eivah.

So Charedim have learned to be cautious.

When a term has been twisted, they sometimes choose not to fight for the word—they fight for what it means, instead.

That’s why many Charedim refer to the Land as Eretz Yisrael, not “Zion.” They long for the Geulah, not “Zionism.” They speak of Yerushalayim, not “Zionist institutions.”

It’s not a rejection. It’s a refusal to dilute the term.

What About Religious Zionists?

Many religious Jews use the term “Zionism” to mean something totally different—a spiritual return to the Land, powered by Torah and mitzvos.

Charedim respect that sentiment, even if they don’t adopt the same language.

The disagreement isn’t always about what’s happening. It’s about how to describe it—and Who gets the credit.

Charedim are wary of calling a secular-led process the “beginning of redemption” when there is still so much opposition to Torah in the public sphere. They don’t want to call something holy before it actually reflects kedushah.

So Why Avoid the Term?

Because for Charedim:

“Tzion” is the resting place of the Shechinah.
“Zionism” is a movement that, historically, tried to build a Jewish identity without the Shechinah.

That’s the core issue.

They won’t let a political ideology, even one that has had remarkable historical results, redefine their spiritual dreams.

Conclusion: Protecting the Purity of Tzion

Charedim don’t reject the holiness of Tzion. They treasure it. They pray for it. They cry for it. They live for the day when it will be restored to its full glory—with the Beis HaMikdash at its center, and Moshiach ben David on its throne.

But until then, they will hold the term “Tzion” in the same way they hold Shabbos, Torah, and the Shechinah: Not as political tools. But as eternal truths.

Sources & Footnotes

Yeshayahu 2:3 – “From Tzion shall go forth Torah.”
Tehillim 126:1 – “When Hashem will return the captivity of Tzion...”
Yeshayahu 59:20 – “A redeemer shall come to Tzion...”
Birchas HaMazon – Third blessing; mention of Hashem’s return to Tzion.
Tefillah – Daily Shemoneh Esrei, especially the blessing “ולירושלים עירך.”
Historical Zionism – Early Zionist writings such as Herzl’s Der Judenstaat and Ahad Ha’Am’s critiques of religious life; their ideological preference for secular nationalism is well-documented.