Universal Religious Zionism

PREFACE

This book, devoted to the long-term development of Judaism and the State of Israel, was completed in the shadow of the war that followed the tragedy of October 7. Amid such a profound national crisis, theological reflection on the future may seem to some untimely—or even tone-deaf. Yet history teaches otherwise: time and again, the Jewish people have emerged from devastation with renewed strength, precisely because we have never relinquished our collective sense of purpose, rooted in our Biblical past and oriented toward a Messianic future.

Central to this legacy during the turbulent events of the past century was Rabbi Abraham Yitzhak HaCohen Kook (1865–1935). Rav Kook’s revolutionary philosophy integrated modernity and tradition, playing a formative role in the modernization of Orthodox Judaism and continuing to shape the evolution of the Jewish state in the 21st century. In this same tradition, following in Rav Kook’s footsteps and recognizing the criticality of our times, we present a vision for the ongoing development of Judaism and the State of Israel for generations to come.

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Contemporary Religious Zionism, comprising the followers of Rav Kook (Kippot Srugot) and representing more than half of Israel’s Orthodox Jews, can justifiably take pride in its political and practical achievements, which are rooted in the theological groundwork laid by its founders. Today, however, the movement stands at a critical juncture, lacking a compelling vision for the future. This strategic shortcoming limits Religious Zionism’s ability to offer solutions to the pressing problems of our time and weakens its capacity to lead Israeli society.

Modern Orthodoxy, paralleling Religious Zionism, plays a vital role in the Jewish world, a status secured by the spiritual achievements of leaders from previous generations. However, it, too, faces an urgent need to articulate a long-term theological vision, especially regarding the State of Israel, to inspire and guide the next generation seeking to harmonize a halachic life with modernity.

In response to these challenges, we propose a new approach to advance Religious Zionism and Modern Orthodoxy, based on Rav Kook’s teachings as applied to today’s world. While addressing contemporary issues of Judaism, this strategy aims to pave the way for the next stage in the development of the State of Israel.

(1) We build upon Rav Kook’s interpretation of Herzl’s secular Zionism as the beginning of the Messianic process, identified with Mashiach ben Yosef. In our paradigm, this stage in Israel’s development corresponds symbolically to King Saul. Whereas secular Zionism has largely fulfilled its mission and is now ideologically winding down, no movement within Israeli society has yet emerged to assume the mantle of Mashiach ben David, symbolically associated with King Solomon, who—according to the traditional two-stage Messianic model—is expected to succeed Mashiach ben Yosef. To address this “historical vacuum,” we propose a nuanced three-stage model by introducing an intermediate stage—David—that bridges Saul and Solomon. According to this framework, the modern State of Israel is currently transitioning from the Saul stage to the David stage. We see Religious Zionists as embodying David, the “intermediate Mashiach.” This perspective offers a theological framework for (a) the shift toward a more prominent national-religious identity of the contemporary State of Israel and the role of Religious Zionism in this process, and (b) the new project we have termed Universal Religious Zionism (Tzionut Olamit Datit in Rav Kook’s lexicon) and its role in the anticipated transition to Mashiach ben David, or the Solomon stage, in the future State of Israel.

(2) Central to our methodology is Rav Kook’s vision of Judaism’s development as a synthesis of the ideals of the three factions of the Jewish people: religious, nationalist, and universalist. The past century has seen the integration of religious and nationalist values, which is reflected in today’s Religious Zionism and is largely embraced by Modern Orthodoxy. The time has come to incorporate into the religious framework the values of the third, universalist faction, commonly referred to as universal values—science, art, social development, environmentalism, well-rounded education, work ethic, tolerance, and others that constitute the spiritual content of modern civilization. This integration, which leads to Universal Religious Zionism, is an essential factor in the Messianic process.

To achieve this, Universal Religious Zionism employs Rav Kook’s method of separating the Divine sparks embedded in civilizational values from the ideological shells of various “isms,” reconnecting them to their authentic Biblical roots, and cultivating them organically within the framework of Orthodox Judaism. This approach offers a vital path toward resolving the tension between the religious-nationalist and universalist camps that currently divide both Israeli society and the broader Jewish world. The successful integration of national values into Judaism in the 20th century—values that had been diminished during the Exile but were powerfully revitalized by political Zionism—substantially reduced the conflict between Zionist and religious factions. This historic achievement gives us the confidence to advance to the next phase of Rav Kook’s vision: the development of Judaism through the integration of universal values and the continued unfolding of the Messianic process.

Embarking on this journey, we emphasize the critical importance of the mutually enriching influence between Religious Zionism, driven by national aspirations, and Modern Orthodoxy, which has made strides in reconciling universal values with religious tradition. Together, both movements will reach a new, universal level, becoming the spiritual leaders of the State of Israel and the Diaspora, guiding the Jewish people in their ultimate mission to be a light to the nations.

As advocates of spiritual diversity who believe that each system of thought reflects different facets of the infinite Divine, we do not seek to extend our vision to all Religious Zionists and Modern Orthodox. Nevertheless, we welcome constructive responses from those who may not share our vision.

We invite universalist Jews who may feel alienated from traditional Judaism due to its perceived or actual lack of appreciation for universal values to engage in dialogue with us. Universal Religious Zionism can restore their connection to Judaism for mutual benefit—the movement will not be truly universal without our universalist brethren. We welcome collaboration with anyone who shares the vision of Universal Religious Zionism and is prepared to join us on this journey.

This book is an invitation to that collaboration.