Why Don’t Charedim View the State of Israel as the “Reishit Tzmichat Geulateinu”?

Last updated on 10 Aug 2025

One of the most emotionally charged phrases recited by many religious Zionists—especially on Yom HaAtzmaut and in the prayer for the State of Israel—is:

"רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ" “The beginning of the flowering of our redemption.”

The words are stirring, poetic, and full of hope. They express the belief that the founding of the modern State of Israel in 1948 marked the first visible stage in the unfolding redemption promised by the Nevi’im. For many Jews, especially within the Religious Zionist community, the establishment of a Jewish government in Eretz Yisrael after two thousand years of exile was clearly the opening act of Geulah.

But the Charedi world does not share this perspective.

This is not because Charedim are cynical, or blind to miracles, or uninterested in redemption. Quite the opposite. They yearn for Geulah as deeply as anyone—and perhaps even more so. But they believe that redemption must unfold according to the blueprint laid out in the Torah and by Chazal, not simply by political developments, no matter how meaningful they may appear.

Let’s understand why.

What Is Geulah—And What Does It Look Like?

The Torah and the Nevi’im describe the future redemption in vivid terms:

A king from the House of David, steeped in Torah and yiras Shamayim, will arise and gather in all the exiles.
The Beis HaMikdash will be rebuilt in Yerushalayim.
The Shechinah will return to Zion.
The world will be filled with the knowledge of Hashem like water covering the sea.
Peace, morality, and Divine clarity will reign.

“ויאמר ביום ההוא הנה אלוקינו זה קיווינו לו ויושיענו” “And it will be said on that day: Behold, this is our God, for whom we hoped—He has saved us.” (Yeshayahu 25:9)

Charedim believe that redemption is not a vague process of historical progress—it is a Divinely orchestrated transformation that centers around Hashem, Torah, and the Jewish people returning fully to their spiritual mission.

The founding of a secular state—no matter how dramatic—does not meet those criteria.

Why This State Does Not Qualify as “Reishit Tzmichat Geulah”

Leadership Rooted in Secularism The founders and ideological leaders of the State of Israel were, in many cases, self-declared secularists. They aimed to create a “new Jew” who was disconnected from the old Torah way of life. They often rejected or marginalized religious Jews and values. Can a state built on the foundations of secularism be called the beginning of Hashem’s redemption?
Absence of Moshiach or Prophecy The Rambam (Hilchos Melachim 11:1) makes it clear: the Geulah begins with the appearance of Moshiach—a descendant of David HaMelech, who will rebuild the Mikdash, gather the exiles, and restore Torah law to public life. None of this has occurred.
No Beis HaMikdash, No Shechinah The center of the Geulah is not a parliament or military—it is the Beis HaMikdash. It is there that the Shechinah returns, that korbanos are brought, and that Am Yisrael reconnects with its spiritual source. Today, the Har HaBayis remains under foreign control, and the Mikdash is still in ruins.
Redemption Cannot Be Led Through Rebellion Against Torah Many Gedolim—most famously the Chasam Sofer, the Satmar Rebbe zt”l, and Rav Elchanan Wasserman zt”l—taught that the redemption must come with full faith and submission to Hashem, not through nationalism or human intervention that bypasses Hashem’s timing.

But What About the Miracles? Doesn’t Hashem Run Everything?

Yes, He does. Charedim do not deny that Hashem watches over the Jewish people in Eretz Yisrael. They acknowledge that there have been miraculous events—from the victories in Israel’s early wars to the preservation of Torah life after the Holocaust.

But miracles are not proof of Geulah. Hashem performs miracles even in galus. The survival of Soviet Jewry, the rebirth of Torah in America, the fall of Communism—all of these, too, were miraculous. Yet no one would call them the beginning of redemption.

Hashgacha does not equal Geulah.

The Charedi world sees the miracles in Eretz Yisrael as chessed, as protection, as Divine mercy—but not as a sign that Moshiach has arrived or that Geulah has begun.

Gedolim Who Spoke Out Against the Phrase

Rav Elchonon Wasserman zt”l, in his sefer Ikvasa D’Meshicha, warned about false messianism and premature declarations of Geulah, especially when led by those who oppose Torah.
The Chazon Ish zt”l rejected the notion that political developments could be labeled “Geulah” without meeting the spiritual standards set by Chazal.
The Satmar Rebbe zt”l devoted entire works (such as Vayoel Moshe) to proving from Gemara, Rishonim, and halacha that calling the State of Israel the beginning of redemption is theologically dangerous.

Even moderate Gedolim, like Rav Shach zt”l and Rav Elyashiv zt”l, expressed caution and insisted that no such declaration should be made until the criteria of Geulah were clearly fulfilled.

So What Do Charedim Believe We Are Witnessing?

Charedim believe we are living in a remarkable time. They believe Hashem has shown mercy and miracles to the Jewish people. They are grateful to live in Eretz Yisrael. They recognize the good that exists—freedom to learn Torah, yeshivos flourishing, and the ingathering of Jews.

But they do not call this Geulah.

They call it galus with light, or preparation, or Divine opportunity.

But the real Geulah? That will be unmistakable. It will be full, complete, and spiritual. It will come not through politics, but through teshuvah, Torah, and Moshiach.

Conclusion: Hope With Humility

The Charedi world has not given up hope. On the contrary—they daven every day for the Geulah.

But they believe that calling something “Reishit Tzmichat Geulateinu” before it meets the Torah’s standard risks confusing process with purpose.

They will continue to build Torah. To fill Eretz Yisrael with kedushah. To raise generations of Jews who live for Hashem.

And they wait—not for a declaration from a Knesset, but for the sound of the shofar of Moshiach.

Sources & Footnotes

Rambam, Hilchos Melachim 11:1–4 – Criteria for identifying Moshiach and the stages of Geulah.
Yeshayahu 25:9 – Prophecy describing the recognition of Hashem at the time of redemption.
Vayoel Moshe, Satmar Rebbe – Halachic and hashkafic opposition to Zionism and premature Geulah declarations.
Ikvasa D’Meshicha, Rav Elchonon Wasserman – Cautions against false messianism.
Chazon Ish, Igros – Concerns over secular statehood replacing Torah values.
Bereishis 15:18, Shemoneh Esrei, and Nevi’im – Sources of Eretz Yisrael’s holiness and visions of future redemption.