“We Want Mashiach Now” vs Zionism

Rabbi Shay Tahan

The unimaginable success of the Jewish nation is evident in many fields. Militarily, the Israeli army is regarded as a world power, known for its technological advancement, intelligence capabilities, and operational effectiveness. Economically, the shekel has shown notable strength and resilience over time, reflecting broader indicators of stability and growth.
In innovation as well, Israel has earned the reputation of a “Start-Up Nation,” producing leading developments in cyber security, agriculture, medical technology, and high-tech industries that are used around the world. Its contributions to science, medicine, and technology continue to grow, often far exceeding its size and resources.


Step-by-Step Redemption- Talmud View
This very phenomenon is already described in the Talmud and the Zohar as part of the process preceding the coming of Mashiach in the end of days—how Israel will rise slowly and steadily, step by step, until it shines forth upon all the nations of the world.
Chazal describe the process of the Geulah—the final redemption—as unfolding in a gradual manner. Contrary to popular belief, it will not occur all at once, but rather slowly, step by step. The Yerushalmi (Brachot 1,1) opens with the following story: “Rabbi Chiya bar Abba and Rabbi Shimon ben Chalafta were walking in the Valley of Arbel when they saw the first light of dawn. Rabbi Chiya said: So too is the redemption of Israel—at first it comes little by little, but as it progresses, it grows stronger and stronger.”
He compared it to the progression of the Jews in the story of Purim, where the salvation unfolded gradually:
“At first—‘Mordechai sat at the king’s gate’; then—‘Haman took the royal garments and the horse’; afterward—‘Mordechai returned to the king’s gate’; then—‘Mordechai went out from before the king in royal garments’; and finally—‘the Jews had light and joy.’”
The Maharal (in his introduction to Ohr Chadash on Megillat Esther), explains that since the redemption comes from Hashem, it does not occur all at once, but rather unfolds in stages. It is impossible to ascend to the highest level of redemption in a single moment.
The reason for this, as the Midrash Tanchuma (Dvarim 1,2) explains, is that when Hashem reveals His light upon Israel, He does not bestow all of His goodness at once, because they would not be able to endure such an overwhelming abundance. If He were to grant His full goodness in a single moment, they would all perish.
For this reason, Chazal compare the redemption to a deer, which advances through swift leaps—one jump after another. So too the Geulah: beginning from the lowly state of Israel in exile and striving toward the highest heights, it must proceed gradually and cannot come all at once.
Chazal explain that just as the night is completely dark, so too was the exile—filled with unimaginable suffering of every kind. Just as the darkness before dawn is the deepest darkness—as the Midrash Shocher Tov teaches (68)—so too, Israel experienced its greatest suffering, as in the Holocaust, just before returning to its land (see also Kli Yakar, Shemot 6,1).
Then, as the day begins, a faint light appears on the horizon and gradually grows brighter and stronger. So too is the redemption: it does not come all at once, but rather unfolds slowly, as Israel becomes stronger and stronger gradually over time. At the moment when a ray of light first begins to shine, the sky is still mostly dark. So too is the beginning of the Geulah: it does not happen all at once. When it begins, there is already some light—glimpses of success—yet much darkness and suffering still remain. But as time progresses, the light grows stronger and the darkness fades. In the same way, Israel continues to grow stronger, and the suffering gradually diminishes, until finally, the sun emerges in full strength, shining with complete intensity. And just as anything that comes too close to the sun is consumed by its power, so too will Israel stand in its ultimate strength.
Today, that which our grandparents yearned for over generations—we are privileged to witness with our own eyes.

The Zohar Words
The Zohar (Bereshit 160,1) also follows this principle: “‘Mi zot hanishkafah’—this refers to Israel. When Hashem will raise them up and bring them out of exile, He will first open for them a very small, thin opening of light. Afterwards, He will open another gate, slightly larger than the first, until He eventually opens for them the higher gates that face all four directions of the world.
This is comparable to a person who has been sitting in darkness all his life. When one wants to illuminate him, one does not suddenly flood him with great light. Rather, one first introduces a small ray of light—like the eye of a needle—then a slightly larger light, and so on, gradually increasing it, until the full light is revealed properly.”
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