Universal Religious Zionism

Chapter II. IDEOLOGY

Toward Judaism’s Global Mission

Reclaiming Torah-Authentic Universal Values

Contents of this page:

1. In Search of a Unifying Name: Drawing from Rav Kook’s Terminology

Today, a substantial contingent of modernist Religious Zionist rabbis and laypeople actively embrace secular knowledge and universal values, striving to integrate them meaningfully with Judaism. Yet, their efforts remain fragmented—often confined to particular areas of interest—and have not coalesced into a cohesive movement. As a result, these developments, though intellectually noteworthy, have yet to penetrate the broader public consciousness. The need for a unifying framework, one with a clearly identifiable name, is evident. We will explore the framework in the sections that follow, but let us begin with the name: Universal Religious Zionism. This term has appeared repeatedly throughout the book, starting with the title, and it now warrants a fuller explanation. As with all concepts presented here, it is rooted in the legacy of Rav Kook.

In 1924, Rav Kook founded a new type of rabbinical college, now known as Mercaz haRav, to educate and raise the first generation of religious[1] Zionists in the Land of Israel. In the following decades, its graduates established hundreds of affiliated yeshivas and learning centers throughout the country, playing a crucial role in the development and dissemination of Rav Kook’s ideas and later in the settlement movement. Today, Mercaz haRav is synonymous with Rav Kook’s teachings and Religious Zionism.

Rav Kook named this institution haYeshiva haMerkazit haOlamit, which he himself translated into English as The Central Universal Yeshiva. The term olamit (global) denoted the yeshiva’s expansive worldview and its embrace of universal values. At the same time, merkazit (central) signified not only an educational center but also underscored the institution’s connection to the spiritual center of the world: the Land of Israel.

Over time, in the daily discourse of Rav Kook’s circle, the institution’s name was shortened to Merkaz haRav. This adjustment may appear to be a linguistic convenience for ease of reference (although the abbreviation Merkazit Olamit would have been closer to the original—so why drop the olamit?). Beyond mere brevity, the name “Merkaz haRav” encapsulated the essence of the initial phase of the dissemination of Rav Kook’s teachings: for such profound spiritual insights to permeate society, they first had to be focused on the merkaz (center)—Zion—and integrated with the core values of Zionism. Only then could the teachings be expanded to olam (world), embracing universal values to resonate on a broader human level.

The first phase, merkazi—the integration of Judaism with Zionism—has achieved tremendous success both ideologically and practically. While there is still much work to be done to realize its values in Israeli life, its theoretical framework is fully developed and implemented. Therefore, as followers of Rav Kook, we must move on to the second phase, olami, which awaits its realization. The current era demands a theological and ideological elaboration of the concept of olami, which will subsequently guide the practical development of Religious Zionism toward this universal vision.

The term olami embodies universality and, since it was introduced by Rav Kook himself, serves as a truly unifying name. As such, it aptly names our project: Universal Religious Zionism (Tzionut Olamit Datit, ציונות עולמית דתית – צע”ד). This unifying name reflects its core principle: modernization must be firmly grounded in the Orthodox principles of Religious Zionism and Modern Orthodoxy while embracing the totality of the universe and recognizing every aspect of it as a manifestation of the Divine.

2. Religious Zionism and Modern Orthodoxy: Different Historical Paths and the Opportunity for Mutual Enrichment

The mutually enriching relationship between Religious Zionism, shaped by national aspirations, and Modern Orthodoxy, oriented toward universal values, is central to the success of the Universal Religious Zionism project—a premise that runs throughout this book and is reflected in its subtitle. It is therefore essential to examine the dynamic interplay between these two movements.

Religious Zionism and Modern Orthodoxy share a deep spiritual kinship. Both remain firmly rooted in Orthodox doctrine while demonstrating openness to the broader world and a willingness to modernize in step with societal progress. The two movements frequently overlap: the kippah sruga is a familiar sight in American Modern Orthodox communities, and most Israeli Religious Zionists identify as modernists. Nevertheless, they remain theologically distinct. These differences arise from the unique historical contexts in which each movement emerged and evolved. Each confronted its own set of challenges and formulated responses accordingly.

Religious Zionism emerged within the space opened by political Zionism. For religious Zionists, the existence of a secular Jewish state was a concrete, everyday reality. While they recognized the monumental achievements of Herzl’s ideological heirs and participated fully in the life of the state, they also viewed it as a theological challenge to Judaism. Their response was to integrate the core concept of secular Zionism—Jewish nationalism—into the religious framework, thus leading to the emergence of modern Religious Zionism. Its adherents walked the Land of Israel and breathed its air through moments of triumph and tragedy, naturally perceiving their lives as continuations of the biblical narrative—new chapters of the Tanakh—within a Messianic process as envisioned by Rav Kook. This theological vision imbued the movement with profound meaning and resilience. In this formative period, particular emphasis was placed on integrating national and Zionist ideals. Although the universal dimension of Rav Kook’s Messianic theology was, in principle, as essential as the national one, its practical implementation was deferred to a later stage.

Contemporary Modern Orthodoxy developed in the markedly different context of North America, within its expansive cultural landscape. Its worldview was shaped in both synagogues and universities. Modern Orthodox Jews were deeply immersed in Western culture and contributed meaningfully to its development. Yet that same culture posed a theological challenge. The Modern Orthodox response was to seek reconciliation between universal values and Judaism. Gradually, aspects of secular culture were harmonized with their religious worldview, finding integration in certain areas—primarily through the philosophy of Torah Umadda (Torah and Worldly Knowledge). The State of Israel, while emotionally significant, remained physically distant. The Modern Orthodox community did not participate en masse in the Zionist enterprise, and it did not shape their daily lived experience. It is therefore unsurprising that Zionism has not deeply permeated the religious consciousness of the Modern Orthodox mainstream. While Modern Orthodoxy has supported the State of Israel in every conceivable way—and many, following Rabbi Joseph B. Soloveitchik (who chaired the Central Committee of the Religious Zionists of America), have recognized the hand of Providence in its founding—they have rarely gone so far as to affirm its inherent religious significance or to view its history as part of the Messianic process. Those who did embrace such a perspective were often moved to make aliyah and identify as Religious Zionists on the ground. Whether consciously or not, for much of the Modern Orthodox world, a messianic interpretation of the State of Israel risked casting Jewish life in narrowly nationalistic terms—an orientation misaligned with their universalist religious ideals.

The concept of Universal Religious Zionism places particular emphasis on the universal dimension of the Messianic process. In doing so, it seeks to encourage the Modern Orthodox community to engage with this process in a renewed and more enthusiastic way—even while remaining physically in the Diaspora. Conversely, Religious Zionism stands to be enriched by the Modern Orthodox experience of integrating secular knowledge and universal values, elevating this integration from the personal and communal spheres to a national scale within the framework of the State of Israel.

This mutual transformation presents a formidable challenge—but so, too, does the Messianic ideal itself. Through joint advancement within the framework of Universal Religious Zionism, these two sister movements will arrive at a new synthesis—a national and universal understanding of their respective missions, unlike anything previously experienced. United, they can assume their role as intellectual and spiritual leaders of both the State of Israel and the Diaspora, guiding the Jewish people in fulfilling their ultimate calling: to be a light unto the nations.

3. Foundational Tenets of Universal Religious Zionism

3.1 Universal Values Are Integral to Judaism, Not Just an Addition

Many within the Religious Zionist communities already hold in high regard a range of universal civilizational values—such as science, technology, art, aesthetics, social development, democracy, and environmentalism. These secular endeavors are often acknowledged as important pragmatic tools: means for realizing human potential, enriching religious experience, and improving society’s perception of Judaism. However, they are generally not regarded as religious values in and of themselves. Yet there is a significant difference between embracing these values as merely “part of my life” and affirming them as “part of my Torah.” To treat an aspect of life as a religious value is to endow it with spiritual significance beyond its utility or pragmatic function. While certain theologians do recognize the religious dimension of universal values, their ideas remain confined to narrow intellectual circles and have little impact on broader society.

Consider, for example, the case of science—a value recognized in Judaism since the Talmudic era.[2] Yet even within modernist Religious Zionist circles, science is typically viewed as an important but ultimately pragmatic pursuit. On the individual level, mastering science provides the foundation for a meaningful career and financial stability; it contributes to personal development and human dignity. On the societal level, it is seen as essential to the success and advancement of the Jewish state. Some may go further, regarding science as a pathway to understanding Creation and drawing closer to the Creator. Still, it is rare to encounter the view that the pursuit of science constitutes the fulfillment of a universal, divinely mandated imperative incumbent upon all humanity. In modernist Religious Zionist schools, science is taught—but its religious significance is not.

When perceived merely as a pragmatic value, science must compete with other practical concerns for our limited time and resources—and predictably loses to pursuits considered “truly religious.” Moreover, longstanding anxieties persist that engaging deeply with science may lead one to question the Torah and drift away from religious observance. As a result, science occupies a low position on the priority scale within the Religious Zionist world. Only a small proportion of graduates from religious schools go on to pursue careers in science—a significantly smaller percentage than among graduates of secular schools. Consequently, science in Israel is widely perceived as a purely secular, if not implicitly anti-religious, enterprise—further damaging the public image of Judaism.

These concerns become even more pronounced in relation to the arts, humanities, and other domains where universal values are often shaped by prevailing ideological currents.

Has there ever been a successful effort to elevate a secular value to the status of a religious one? Indeed, there has.

A pivotal breakthrough in the development of Religious Zionism occurred when Rav Kook’s teachings elevated national values from being perceived as merely “part of my life” (a view already widespread among early Mizrahi adherents) to being recognized as “part of my Torah.” Once building and defending the country came to be seen as the fulfillment of Divine commandments, attitudes toward these endeavors shifted dramatically. The striking overrepresentation of Religious Zionists in the IDF’s combat units stands as the clearest expression of this transformation. A similar leap in the evolution of Judaism will take place when universal values are likewise elevated to this level of religious significance.

The paradigm shift in recognizing the role and significance of universal values within the broader religious narrative and practice yields several profound effects:

Purification of values: Through a discerning analysis of universal values, we extract the Divine sparks from the ideological shells of various “isms,” allowing these now “koshered” values to enrich and revitalize the religious world.

Elevation of significance: This transformation reshapes our attitudes toward universal values, raising them from mere pragmatic concerns to principles of religious import.

Systemic reinforcement: Integrating universal values into the framework of Judaism fosters a more cohesive religious worldview—one in which the whole becomes greater than the sum of its parts.

Inspiration for development: Just as Zionist ideals once inspired Rav Kook’s followers to actively participate in national affairs, this shift will motivate religious individuals to dedicate their talents to universal values. One can only imagine the impact this could have on the future development of these values.

Reframing society’s perception of religion: Religion is no longer seen as a secluded sphere at odds with secular existence but as an integrated way of life in which the sacred and the secular coexist in harmony. This holistic approach fosters a more favorable societal view of religion by affirming its relevance and transformative potential.

Of course, this transformation in society’s perception of Judaism cannot be achieved solely through declarations by religious leaders or intellectuals; what truly matters is the behavior of its adherents. Therefore, a positive religious orientation toward universal values must be lived and expressed through practice, not confined to theoretical discourse.

3.2 Integrating Universal Values into Religious Zionism as a System

The relationship between Judaism and secular knowledge has been extensively explored within the philosophy of Torah Umadda (Torah and Worldly Knowledge). The roots of Torah Umadda can be traced back to Philo of Alexandria (1st century CE), and the concept was systematized by Maimonides. It later reemerged in various intellectual traditions, most notably in Samson Raphael Hirsch’s Torah Im Derekh Eretz (Torah with the Way of the Land). In the modern era, Torah Umadda is closely associated with Yeshiva University—whose motto bears its name—and was shaped under the leadership of Rabbi Norman Lamm. In his most comprehensive treatment of Torah Umadda,[3] Lamm identifies seven distinct models reflecting Judaism’s historical engagement with worldly knowledge. One of these, which he terms the Mystical Model, is attributed to Rav Kook. A unique feature of Kookian Torah Umadda is the integration of secular knowledge and values into the religious framework by elevating them to the level of holiness. We adopt this model and seek to develop it further by applying Rav Kook’s concepts to the challenges and opportunities of our time.

Torah Umadda has played a significant role in shaping the character of Modern Orthodoxy. However, despite being part of the Mizrachi movement’s agenda since its inception[4]—and notwithstanding Rav Kook’s monumental contribution—universal knowledge, let alone universal values, has exerted considerably less influence on Israeli Religious Zionism than on American Modern Orthodoxy. This is largely because the former has historically prioritized the integration of religious and national ideals (see Section 2).[5] The goal of the proposed system is to address this gap by incorporating universal values into the fabric of Religious Zionism. This framework, which we refer to as Universal Religious Zionism, is composed of the following components and underlying premises:

The theological foundation of this system lies in the novel application of Rav Kook’s concept of the Jewish state as part of the Messianic process to the unfolding history of the State of Israel. Within this context, the integration of universal values into the religious framework becomes essential for the continued advancement of the Messianic process. These universal values must be harmonized with the national and religious values that were integrated earlier in the development of Religious Zionism (see Chapter I).

Universal values are integrated using Rav Kook’s methodology, which is grounded in the Kabbalistic concept of sparks (nitzotzot) and shells (klipot). This approach, detailed in our earlier work, Religious Zionism of Rav Kook,[6] involves identifying, extracting, purifying, and incorporating the Divine sparks embedded within universal values into the religious framework. In this model, it is not merely secular knowledge that is integrated, but the values themselves (see Chapter II).

Universal values are classified and prioritized based on their suitability for integration. Chapter III provides specific examples illustrating the analysis of the sparks and shells inherent in various universal values.

While our primary focus is the revival of universal values within Israeli Religious Zionism, this system can also contribute to the ongoing development of Modern Orthodoxy in the Diaspora, where the challenge of harmonizing the secular and the sacred continues to evolve alongside the progress of civilization.

The system for integrating universal values is particularly well-suited for educational implementation. Through schools, yeshivas, synagogues, and public forums, education will serve as the primary vehicle for promoting Universal Religious Zionism and embedding it in the public consciousness.

Although our system is rooted in the teachings of Rav Kook, it also draws upon the rich intellectual and spiritual legacy of numerous other leaders, including Yitzchak Yaacov Reines, Joseph B. Soloveitchik, Ben-Zion Meir Hai Uziel, Yehuda Leon Ashkenazi (Manitou), Norman Lamm, Jonathan Sacks, and others. Importantly, this pursuit of wisdom is not confined to rabbinic or even exclusively Jewish sources. Rav Kook himself instructed his disciples not to limit their learning to his own teachings, warning that reliance on a single spiritual authority could result in a distorted outlook. He encouraged a broader intellectual engagement, urging individuals to cultivate a personal synthesis informed by the teachings of a diverse array of spiritual thinkers.

3.3. Reclaiming Torah-Authentic Universal Values

Within the Orthodox community, there is a prevalent perception that universal values are foreign to the Torah, rendering their elevation to religious status seemingly sacrilegious. However, a similar challenge arose in the early 20th century during the formative phase of Religious Zionism. At that time, national values were likewise viewed as incompatible with Torah principles. Despite this resistance, Rav Kook and his school succeeded in identifying the Divine sparks within Zionism’s national ideals and integrating them into the fabric of Judaism.

As we have stated previously—and will continue to emphasize throughout this book—the universal values we seek to integrate into Judaism are not foreign to it. On the contrary, they are authentic Torah values that were embraced by Western civilization but not fully developed within traditional Judaism due to the historical conditions of the Exile. What we refer to as integration is, in fact, a reintegration—or, in the words of Rabbi Norman Lamm, a “reestablishing [of] a primordial harmony [of the value system] … of independent people living in its own land.”[7] For this reason, we use the terms “integration” and “revival” interchangeably throughout this work.

3.4 Integration of Universal Values Starts with Western Civilization

At this stage, our focus turns to the values upheld by Western civilization which, despite its flaws, remains the dominant force in both material and spiritual spheres. By “the West,” we refer to the broader Judeo-Christian civilization that has developed continuously from antiquity through the Middle Ages and into the modern era. This perspective aligns with that of Rav Kook, who, in his discussion on synthesizing the values of the three ideological factions within world Jewry (Chapter I, Section 9), explicitly envisioned the integration of the liberal-universal faction—one that gravitates particularly toward Western ideals.

Certainly, Western civilization does not encompass the full spectrum of human values; Eastern civilization contributes to the richness of global culture in its own distinctive way. However, given that the Jewish people are predominantly embedded within Western society, our current efforts focus on values that are rooted in our spiritual landscape and readily accessible to us. The integration of values from Eastern civilizations may follow as a natural continuation of this process. This incremental approach enables us to engage first with the values most relevant to our present cultural and spiritual context, thereby laying the groundwork for a broader and more inclusive exploration of universal values in the future.

3.5 Connecting with God through Civilization as a Part of Creation

In Judaism, Revelation is traditionally regarded as the primary means by which God communicates with humanity, and the entire religious framework is rooted in the traditions transmitted by the recipients of this Revelation—the Patriarchs and the Prophets. However, beginning in the classical period and gaining particular prominence in the Middle Ages, certain rabbinic thinkers—most notably Maimonides—advanced a broader view. They maintained that the connection to the Divine should be forged not only through Revelation but also through Creation, encompassing the natural world and the universe at large. This perspective rests on the conviction that both the Torah and the Universe are the works of God and are therefore deserving of reverence and study. This approach continues to inform the outlook of many within the Modern Orthodox and Religious Zionist communities today.

We venture to develop this idea further by asserting that Creation, through which God reveals Himself to humanity, is not limited to the natural world and our inner experiences but also encompasses the entirety of human civilization. Since human creativity is a gift from God, the fruits of that creativity are integral to Creation.[8]

Unlike nature, civilization emerges from the collaborative efforts of humankind and “God in history,” unfolding as a dialogue between humanity and the Creator. By understanding ancient and modern history, people reevaluate their religious beliefs, which is part of “drawing closer to God through understanding His ways.”[9] Therefore, our connection to the Divine should not be limited to religion and nature. It must include aspects of holiness—Divine sparks in our terms—reflecting the entirety of civilization and human achievements. This comprehensive approach fosters a deeper, more meaningful dialogue with God.

3.6 Judaism Evolves Through Our Efforts

Divinely revealed and ordained, traditional Judaism possesses a rich history of evolution—a process that continues to this day. Crucially, we are not passive observers in this development; we are active participants and driving forces. Each individual is not merely a “cog in the machine,” but a “small engine” in his or her own right, propelling Judaism forward through personal insight and action.

The evolution of Judaism is not the exclusive domain of eminent rabbis who offer novel interpretations or establish new movements. It also unfolds through the contributions of “ordinary” adherents who engage with emerging ideas—through their understanding, support, and constructive critique. This creative engagement is a responsibility and opportunity open to all. The decisions we make—whether preserving tradition or embracing innovation—collectively shape the Judaism of tomorrow.

The religious imperative has likewise shifted. Whereas in the past, the core obligation was to study and observe the commandments, it now includes a call to study, observe, and actively participate in the advancement of Judaism.

In doing so, we not only advance our tradition—we advance ourselves.

4. The Orthodoxy of Universal Religious Zionism

Although we stated this at the outset, we wish to reiterate it to avoid misunderstandings: Universal Religious Zionism is an Orthodox concept. We advocate only for the development of Judaism within the framework of Halacha.

Accordingly, universal values integrated into Judaism should not displace the central pillars of a person’s religious system. While individuals who are especially passionate about certain values may be inclined toward this kind of shift, the resulting imbalance would be detrimental. The foundations of Universal Religious Zionism remain identical to those of traditional Religious Zionism, with the sparks of universal values serving to enrich the overall system.

We share the concern that certain universal values today may serve as Trojan horses, introducing ideologies that could undermine the essence of Orthodox Judaism. In such cases, we do not advocate for their integration. Our focus is on reviving “safe” and “purified” values—those that resonate with and have gained meaningful support within the Modern Orthodox community (for further discussion of values suitable for integration, see Chapter III).

The Tanakh tells us that King Solomon granted his 700 wives—many of them princesses—some degree of cultural autonomy. These royal marriages were not merely personal choices but strategic alliances that enhanced Israel’s political influence and promoted goodwill among the nations.[10] However, granting his royal wives this autonomy came with spiritual risks: “…and his wives turned his heart away” (1 Kings 11:3). This form of ancient “multiculturalism” sometimes resulted in the introduction of idolatry into Solomon’s palace and even influenced the king himself.

Solomon’s experience serves as a cautionary tale: an engagement with foreign values can expose one to potential spiritual dangers. Yet, the king’s marriages were not a mere whim but political necessities that allowed Solomon to expand his monotheistic influence. Likewise, the risks associated with engaging universal values should not deter us from the effort. Universalism remains vital to the Jewish mission. As with any meaningful endeavor, it requires vigilance, discernment, and safeguards to ensure its alignment with core religious commitments.

5. The Role of Universal Religious Zionism in the Long-Term Development of the State of Israel

In Chapter I, we outlined Rav Kook’s revised model of Israel’s development as a three-stage Messianic process, with each stage defined by distinct goals for Religious Zionism. Here, we revisit this foundational concept, which underpins the evolution of Religious Zionism into its universal phase, as elaborated in this and the following chapter.

The titles we use for these stages—“Saul,” “David,” and “Solomon”—represent our conceptual framework, building on Rav Kook’s identification of Herzl’s Zionist movement as Mashiach ben Yosef, the modern embodiment of King Saul. Our contribution lies in identifying not two, but three distinct phases in the development of the State of Israel, corresponding to the reigns of the three kings of the ancient United Monarchy (see Chapter I). In Rav Kook’s guiding approach, at each stage of Israel’s development, Religious Zionism functions on two levels: it supports the current stage while preparing for the next.

Stage 1 (1890s to 1970s)—“Saul” or a safe haven state. During this stage, religious Zionists sought to be fully engaged in the broader Zionist enterprise of creating, building, and defending the Jewish state. This stage is now considered complete. However, even as it progressed, Rav Kook’s school was already laying the groundwork for the next phase: the integration of Zionist national values into the framework of Judaism.

Stage 2 (1970s to the present)—“David” or a national-religious mission state. The transition from the metaphorical Saul to David marks a phase in which the maturing David emerges as an independent figure, no longer subservient to Saul. While Saul reluctantly tolerates David and even uses him for political gain, the reigning king increasingly views the future king as a rival and attempts to suppress him. Over time, Saul’s authority diminishes, whereas David’s spiritual influence and popularity among the people of Israel continue to grow.

In this stage, the task of Religious Zionism is to transform the State of Israel from a “safe haven state” into a “state for the revival of the Tanakh.” This means becoming a driving force in developing Judea and Samaria, forging a deeper connection between the people and these regions of the Land of Israel, and imbuing all facets of the state with a sense of national-religious mission rather than merely ensuring survival. The settlement movement plays a central role in this ongoing effort.

The transition from Saul to David is still underway and demands time. Religious Zionists remain the leading participants in this process. Thus far, however, Religious Zionism has mainly influenced those Israelis committed to national ideals. It has not yet engaged the segment of the population oriented toward universal values. Therefore, while continuing to promote national ideals and the settlement project, the time has come to begin integrating universal values into Judaism, thus preparing for the third stage.

Stage 3—“Solomon” or a universal-religious mission state. In preparation for this stage, the mission of Universal Religious Zionism is to attract universalist Jews to Judaism, thereby completing Rav Kook’s grand program for unifying the three ideological groups of Jewry (see Chapter II, 9). This historic unification can only be realized if Judaism revives universal values within itself and evolves into Universal Religious Zionism. The full development of this stage envisions the State of Israel as a spiritual center not only for the Jewish people but for all of humanity.

6. Maintaining Balance Amidst Contradictory Values

In Halacha, contradictions pose a problem that must be resolved, for a legal system cannot function with internal conflict. When contradictions arise in Jewish law, halachic authorities render binding decisions for the community at large.

In the realm of values and ideals, however, the situation is quite different: contradictions are not only inevitable but essential, as they reflect deep existential tensions. For instance, the conflict between chesed (mercy) and gevura (justice) cannot be objectively resolved, as it touches the core of human moral experience. Each person must navigate these tensions individually and differently in each circumstance.

Indeed, such contradictions are a feature, not a flaw. They create the spiritual space necessary for independent decision-making, akin to the “personal universe” in which one’s religious maturation occurs, as taught by Rabbi Nachman of Breslav. In this sense, spiritual conflict is of religious value.

In this “conflict-based” framework, no single value should dominate or be treated as absolute. Any value that attempts to contain more Divine Light than it can bear will “explode,” echoing the Shvirat Kelim (shattering of the vessels)—the primordial cosmic rupture described in Kabbala. Values are meant to balance one another in a dynamic and delicate equilibrium. To ensure this balance remains rooted in the tradition, the entire value system must be anchored in Halacha, which provides the structural boundaries within which these tensions can be productively engaged.

In the vision of Universal Religious Zionism, contradictions emerge not only between the values espoused by the Orthodox, national, and universal camps, but also within each of them. We view these tensions not as threats but as opportunities to construct a deeply considered, integrated framework—one that strengthens each sector by harmonizing them all.

7. Tools for Discovering Divine Sparks in Universal Values

To identify, evaluate, and extract the Divine sparks within universal values—just as Rav Kook did with national values—we must: (1) draw upon our religious intuition; (2) engage the full spectrum of Jewish thought, including the Tanakh and its commentaries, the Aggadic tradition, Kabbalistic teachings, and Jewish philosophical literature; and (3) learn to objectively recognize the positive aspects within contentious—even negative—phenomena.

A detailed methodology for this process is presented in our previously cited work, Religious Zionism of Rav Kook. What follows is a selection of key concepts and methodological tools introduced by Rav Kook that lay the groundwork for further exploration—and for the development of additional tools of our own.

Tzelem Elohim—humanity’s creation in the image of God—makes respect for every human being a given, hardly requiring emphasis. What is less obvious, and central to our framework, is that it also elevates quality of life and the aesthetic dimension of everyday living—our surroundings, habits, and conditions—to the level of religious significance, beyond mere functionality. This idea is poignantly illustrated in a story about Hillel the Elder: when asked why he was going to the public baths, he replied that caring for the body is a mitzvah, for the human form itself reflects the Divine image.[11]

Imitatio Dei—the imitation of God—calls on us to draw closer to the Divine by embodying His attributes. This idea finds meaningful expression not only in emulation of God in pursuing moral virtues, but also in the realms of science and technology, which enhance human command of nature, thus reflecting God’s attribute of omnipotence. Likewise, artistic creation brings us nearer to the Divine as Creator, highlighting the spiritual dimension of both making and appreciating art.

Nesira—“sawing”—is a Kabbalistic concept rooted in the story of Adam and Eve that signifies a transformative shift in human relationships. The First Couple begins in a “back-to-back” configuration, representing an initial, physical, and one-dimensional unity. Through the act of nesira, they transition to a “face-to-face” relationship, epitomizing a psychological and spiritual unity grounded in free will—one that fosters deeper, more meaningful relationships.

In the realm of faith, atheism can serve as a catalyst for such transformation. By disrupting the inherited “back-to-back” relationship with religion—often marked by unreflective tradition—atheism creates the potential for a new mode of engagement: a “face-to-face” relationship with God characterized by conscious, post-atheistic religiosity. This transition underscores the spiritual significance of voluntary observance, made possible by a pluralistic society in which a range of perspectives can coexist. The departure of some from traditional practice enables others to approach observance with greater intentionality and authenticity.

A parallel process can be observed in the world of art, particularly when it challenges entrenched social taboos—especially those surrounding sexuality. These taboos often enforce a “back-to-back” dynamic, sustained through external prohibitions that suppress open inquiry and personal integration. The result is frequently hypocrisy and a disjointed spiritual identity. When art breaks these taboos, it paves the way for individuals to approach such sensitive issues in a “face-to-face” manner—openly, reflectively, and with the possibility of genuine spiritual incorporation.

Chutzpah Ikveta de-Meshicha—the “chutzpah at the heels of the Messiah”—is a concept rooted in Talmudic tradition that identifies rising insolence as one of the signs heralding the Messianic Age. According to Rav Kook, this seemingly negative trait takes on a redemptive function in Messianic times, becoming an essential force in the unfolding of the Divine Plan. His reinterpretation draws on Jeremiah 31:34: “No longer will they need to teach one another and say to one another, ‘Heed the Lord’; for all of them, from the least of them to the greatest, shall heed Me…”

A helpful parallel can be found in the spiritual development of the Jewish people. The Torah initially describes them as a flock in need of guidance (Numbers 27:17), analogous to schoolchildren under close supervision. Yet as students mature, they are expected to take on greater responsibility for their own learning and moral decisions. So too, the Messianic era is marked by a shift toward spiritual autonomy, where a form of “positive chutzpah” emerges—an assertive, self-directed religious engagement that reflects maturity rather than rebellion.

Expansion of Vessels is a Kabbalistic concept that teaches an individual’s ability to absorb Divine Light is limited by the soul’s capacity.[12] This principle extends beyond the individual to encompass society as a whole. In our time—at the threshold of the Messianic process—there is a greater outpouring of Divine Light than in previous eras, necessitating the formation of broader and more refined “vessels,” both personal and collective. One practical expression of this idea is the pursuit of science and art, which serve to expand the soul’s receptivity and deepen its capacity for spiritual integration.

The Divine Origin of Global Trends, a concept first introduced by the Maharal and later expanded upon by Rav Kook, suggests that Divine influence guides the paths of human development. This viewpoint highlights the religious importance of global culture, encouraging us to identify the Divine sparks within its values. Instead of dismissing current intellectual and spiritual trends as “secular” and therefore irrelevant, this perspective affirms their importance to our religious development and preparation for the Messianic Age.

[1] The lowercase “religious” here is intentional to avoid anachronism, as Religious Zionism was not a distinct movement at the time; its forerunners were simply Zionists who were religious.

[2] Science, in its modern understanding, emerged long after the classical Talmud, but we use it as a collective term for the human quest to understand nature.

[3] Lamm, Norman. Torah Umadda: The Encounter of Religious Learning With Worldly Knowledge In the Jewish Tradition. Maggid Books, 2010.

[4] Rav Reines conceived this project in 1896 and established a yeshiva whose curriculum included secular subjects—a radical innovation for his time. However, the turmoil that engulfed Eastern European Jewry prevented the yeshiva from reaching its potential.

[5] Norman Lamm succinctly observed that “Kook’s ruminations on the holy and the profane, profound as they are, have—tragically—had little effect on his followers… [Merkaz haRav’s] only distinctive trait is its extreme nationalistic character… Rav Kook’s thought thus still awaits its redemption.” Lamm provided no explanation for this deviation from the intended course but remained cautiously optimistic: “Perhaps jointly with some of its closest ideological relatives, Kookian theories… can be implemented…” (Ibid., p. 116). This is precisely what Universal Religious Zionism aims for—and those “closest ideological relatives” are none other than the American Modern Orthodox community.

[6] Polonsky, Pinchas. Religious Zionism of Rav Kook. Machanaim, 2009.

[7] Lamm, Norman. Torah Umadda. Maggid Books, 2010, p. 120.

[8] The human role in building civilization does not negate the fact that civilization is a component of Creation, just as the human role in building religious tradition does not diminish the foundational place of Revelation within those traditions.

[9] A striking contemporary example of the evolution of theology is the radical shift in Christian attitudes toward Judaism following the Jewish people’s return to the Land of Israel.

[10] One example is Solomon’s alliance with Egypt through marrying the Pharaoh’s daughter (1 Kings 3:1), who converted to Solomon’s faith not for prestige but for the sake of Heaven (Babylonian Talmud, Yevamot, 76a).

[11] Vayikra Rabbah, 34.

[12] This idea is echoed in the Babylonian Talmud, Berakhot, 57b, which suggests that a beautiful environment expands a person’s consciousness.