Last Thursday evening, Rabbi Mark Wildes delivered a poignant lecture at the Young Israel of New Rochelle as part of the annual Sheri Raskas, z”l memorial lecture series. His talk, titled “Religious Zionism in a Post-October 7 World,” explored the evolving significance of Israel in Jewish identity, outreach and theology in the wake of October 7.

The evening began with opening remarks from Aliza Major, the eldest daughter of Sheri Raskas, z”l. Reflecting on the 16 years since her mother’s passing, Major spoke lovingly about Sheri’s personality, strength and enduring influence. She noted that her mother greatly admired Rabbi Wildes and his commitment to Jewish outreach. Rabbi Wildes, in turn, dedicated his shiur to Sheri’s memory, recalling her as a warm, positive and upbeat person whose greatest devotion was to her children and family.

Israel as a Cornerstone Of Jewish Outreach

Rabbi Wildes, the founder of Manhattan Jewish Experience (MJE), a leading outreach program for unaffiliated Jewish young adults, emphasized the centrality of Israel in his work. “I have devoted myself to kiruv for the last 30 years, and kiruv has been very connected to Israel,” he stated. “Israel is one of the most important tools at our disposal to turn unaffiliated Jews onto Judaism.”

However, he acknowledged that crises in Israel have at times made outreach more challenging. He recalled struggling to encourage young adults to visit Israel during the Second Intifada, and admitted that he feared that October 7 might similarly discourage engagement. Yet, to his surprise, the opposite occurred: “Since October 7th, there has been a renewed interest, and many kiruv organizations have been busier than ever.”

The Challenge to Secular Zionism

Rabbi Wildes then examined how the events of October 7 have shaken the foundational assumptions of secular Zionism. He explained that Theodore Herzl, initially an assimilationist, became convinced after the Dreyfus affair that there was no place in the world that would be safe for the Jews except Israel. Thus, the Zionist project was born out of a quest for security. However, the attacks of October 7 have raised a painful question: “Are we actually safer here?”

For Religious Zionists, Rabbi Wildes argued, this moment presents an opportunity to reflect on Israel’s deeper meaning beyond security: “It’s not just a safer place, because that’s not the reality all the time. So the question is: What real value does Israel as a state have?”

Israel as the Beginning of Redemption

To explore this question, Rabbi Wildes turned to religious sources. He cited the Prayer for the Welfare of the State of Israel, composed by Rabbi Yitzchak Herzog and Shai Agnon, which refers to Israel as “ראשית צמיחת גאולתנו”—“the beginning of the flowering of our redemption.”

Many great rabbis, including Rabbi Ovadiah Yosef, embraced this belief. They pointed to the Midrash Rabbah, which describes redemption as a gradual sunrise: “First you see a little light, then more, then more and more until the sun is in the sky.” By this logic, 1948 was not the final redemption, but the first light of dawn. “It’s not redemption,” Rabbi Wildes noted. “We certainly don’t have peace or the Beit HaMikdash. It’s not Mashiach, but it’s something.”

This perspective was championed by Rav Kook, the first Chief Rabbi of Israel, and his son, Rabbi Tzvi Yehuda Kook. They opposed land concessions because of this. “They didn’t know Gaza would turn into a terrorist stronghold,” Rabbi Wildes said, “but they opposed the disengagement because they believed that the land would be needed for the redemption.”

Rav Soloveitchik:
Israel as the Hand of God

Rabbi Wildes contrasted Rav Kook’s messianic vision with that of Rabbi Joseph B. Soloveitchik, who was equally passionate about Religious Zionism but for different reasons. Rav Soloveitchik saw Israel as a tangible manifestation of “יד ה’”—“the hand of God.” He distanced himself from messianic interpretations but viewed the State of Israel as an undeniable act of Divine intervention. So strongly did he feel about this that he broke with his own family and left the Agudah movement to join Mizrachi.

Rabbi Wildes referenced Rav Soloveitchik’s powerful essay “Kol Dodi Dofek” (“My Lover Is Knocking”), which discusses a powerful image from Shir HaShirim. The context is a dramatic emotional scene in which King Shlomo (the author) depicts the relationship between God and the Jewish people as between two lovers. The trust is broken between them and the woman is devastated, crying in her home. Her lover comes, knocking on the door and asking her for another chance. But she won’t open the door for him, so he gives up and leaves. She then comes to her senses, and runs to the door, but he’s not there. She runs through the streets, calling, “Have you seen my lover?”

The Rav applied this metaphor to post-Holocaust Jewry: “The creation of the State of Israel was God knocking on our door to restart our relationship. We, like the woman in the Song of Songs, were licking our wounds and crying in despair after the Shoah. But God was knocking, asking us to rekindle our relationship with Him. That knock is the Jewish state.”

According to the Rav, the great danger is failing to answer the door: “We need to take the opportunity and not stay crying.”

October 7, Rabbi Wildes argued, was a stark reminder that Israel is not a given. It can be taken away, just as the U.S.-Israel relationship is not guaranteed. “If we don’t answer our beloved’s knock on the door, then Israel—the greatest gift God has given us since the Torah—could, God forbid, be taken away at any moment.”

Beyond Survival: The Moral Responsibility of a Jewish State

In his closing remarks, Rabbi Wildes urged the audience to think beyond survival. “We love Israel not only because it’s our homeland, but because it’s our destiny,” he said. “It’s not just a safe haven. It’s a place where the Torah emerges and comes forth. It’s the place to serve as a light for humanity. We should not only think about surviving there but to think about the nature and character of the Jewish state. Will it really reflect who we are as a people? Will it reflect the ideals of the Torah?” These questions, he said, are not for Israelis alone—they are for every Jew. “We have the opportunity now to be involved and to help shape the future of Medinat Yisrael.”

Rabbi Wildes concluded with a powerful charge: “The divine self-concealment is over. God is calling us to come back—not just geographically, but spiritually. We should respond to the call.”