It is worth noting, however, that the majority of these rabbinic cases involve the protection of a person or set of people who typically found themselves toward the bottom of the social order. “Preserving the current social order might sound like a politically conservative move. There we learn that the Sages instituted a number of changes “ mipnei tikkun ha-olam – for the sake of tikkun ha-olam.” In context, this seems to mean “for the sake of maintaining the social order.” The Sages used this phrase to justify a series of relatively modest legislative tweaks, correcting flaws that would otherwise threaten the stability of the legal system as a whole.
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The term first appears in the Mishna, the Jewish law code edited about 200 C.E. While the Bible has much to say about justice, kindness and bringing goodness into the world, it does not mention tikkun olam. Rabbi Korff is right about one thing: Reform Judaism transformed the original meaning of tikkun olam. Rather, we are instructed to conduct ourselves properly, to observe the Mitzvos, the Commandments … and in that way to contribute to society and civilization….” And to be clear, Tikkun Olam does not even mean repairing the world in the sense of social justice….We cannot, and are not instructed to, save the world, or even to repair it. “It is not at all a centuries-old tradition… and it is not a commandment. In one blistering attack, entitled “ The Fallacy, Delusion and Myth of Tikkun Olam,” Rabbi Y.A. We’ve been criticized for this focus, especially in the Orthodox world. Reform Jews especially emphasize tikkun olam (repairing/healing the world) many regard it as their primary Jewish practice. The 2013 Pew study found that 56% of American Jews called “working for justice and equality” essential to their Jewish identity. This post is adapted from Congregation Beth Am's monthly newsletter.Ĭan you be a good Jew without caring about social justice? Most of us would see that as a contradiction in terms.
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