I read it.
I’m still referring to your statement recently
that you are a secular Zionist — secular in Zionism..
and that wasn’t written in your earlier writings.
It’s possible I didn’t understand correctly.
I’d appreciate clarification.

That isn’t recent. That has been my view for many years. Maybe you didn’t read it.

What I read was more subtle on this issue.

And what is the explanation in brief?
In light of the reasons I wrote, and in light of the fact that we, as believing Jews, should look for reasons to thank God and not, morally speaking, reasons not to.

Again and again, you assume premises that I don’t accept. There is no need to look for reasons to give thanks, and looking for reasons is not a tool for interpreting or understanding reality. If you think that the Holy One, blessed be He, did something good for you—thank Him. I thank Him also for food and for relieving myself. Does that make me food-religious or bathroom-religious? Likewise, even if in your opinion the Holy One, blessed be He, helped you in the matter of Zionism, that does not make me Religious Zionist (someone who sees religious value in Zionism).
But these issues have been discussed here to exhaustion.

Indeed, that does make you food-religious, because you recognize the goodness of the Creator who gave you food..

Excellent. If so, you’re suggesting splitting the Religious Zionist sector into food-religious, bathroom-religious, and so on. As long as you don’t see anything unique about Zionism as a primary identity marker, we have no disagreement.

On the issue of Zionism as a primary identity marker that you mentioned,
what is the level of God’s beneficence here? Is it at this level, or at a level really close to the coming of the Messiah? One can hear different opinions, as long as they remain within the range of recognizing the need to thank God for the realization of the vision of the prophets and the Torah, even though I’m at a different point on the scale, and maybe we’ll discuss that later.
If so, then you’re not a secular Zionist; you’re Religious Zionist at a certain point on the scale..
It’s important to phrase things clearly and precisely.

By the way, redemption will not come, in my view, in a completely miraculous way. Rather, God wants us to act toward it. Therefore claims like: the government is not completely religious, or everything will come by a miracle from God and until then we’ll wait—and there is even a view that we should sit in exile and not fulfill the commandment of settling the Land because we are still in exile—are not correct in my opinion.

Indeed, very important. So I wonder why you aren’t doing that. You use concepts in an unclear and undefined way, and therefore arrive at mistaken statements. The recognition that the Holy One, blessed be He, brought about the Zionist movement and its achievements is in no way connected to Religious Zionism, in either direction: one can believe that He did it and still not be Zionist (many Haredim think so, after all He does everything that happens here). And one can believe that He did not do it and still be Religious Zionist. For example, I, who do not think that He did it, nevertheless do not reject the Religious Zionist outlook on that basis. You are supposed to bring the Messiah and act in that direction. As for me, I am Zionist and religious without a hyphen, but that is unrelated.
As for the question of how much one should thank Him, and some strange scale you mentioned here—I hope you yourself understand what you wrote, because I do not, and I suspect you don’t either.
The question whether redemption will come through natural means or in a miraculous way does not really interest me. We’ll wait and see. If there is a prohibition against bringing it about, that is a different discussion, and I do not think so.
This is just a bit of conceptual clarification, which I hope will enable you to express yourself clearly and precisely.

For example, I, who do not think that He did it, nevertheless do not reject the Religious Zionist outlook on that basis: your quote.
I’d appreciate an explanation. After all, there were events, some of them in an almost miraculous way, like the War of Independence, and in general, in matters of faith we know that God is involved in creation and in people?

This has been explained more than once in the past. There were no miracles here, but at most unusual events. The unusual nature of a historical event is not a miracle, and it is very hard to base on that a claim of divine involvement. For example, the phenomenon of the ‘black swan’ (https://he.wikipedia.org/wiki/%D7%AA%D7%90%D7%95%D7%A8%D7%99%D7%99%D7%AA_%D7%94%D7%91%D7%A8%D7%91%D7%95%D7%A8_%D7%94%D7%A9%D7%97%D7%95%D7%A8),
according to which, when there are many events, it is likely that some of them will be exceptional. Moreover, this exceptional nature can also be explained on the basis of our culture and does not require divine involvement.

Even without miracles, there is a process here that the Torah wrote about—that the Jewish people would dwell in its land, and also “and your enemies who dwell upon it shall be appalled at it”—and indeed it was desolate, and now it is flourishing.

And therefore?

My claim is that it is clear there is a process here directed by God, and according to the Torah and the prophets this process is a process of redemption.