Repairing The World Jewish Quotes

Believers are expected to be involved in what Judaism calls tikkun-ha'olam, repairing the world. Tikkun-ha'olam is deeply embedded in the Jewish ethic; for this reason even secular Jews usually find themselves concerned with bettering society.

America's egalitarian mandate reflects the liberality of the creator, and thus countermands, by divine witness, all feudal and aristocratic structures. It also parallels the Jewish concept of "repair the world", or Tikkun ha'olam, which holds that the human spirit is in partnership with God to help finish the work of creation.

Tikkun Olam. There is a Jewish legend behind this notion. Sometime early in the life of the world, something happened to shatter the light of the universe into countless pieces. They lodged as sparks inside every part of the creation. The highest human calling is to look for this original light from where we sit, to point to it and gather it up and in so doing to repair the world. This can sound like an idealistic and fanciful tale. But Dr. Rachel Naomi Remen, who told it to me as her Hasidic grandfather told it to her, calls it an important and empowering story for our time. It insists that each one of us, flawed and inadequate as we may feel, has exactly what’s needed to help repair the part of the world that we can see and touch.

The tools needed to repair the world are all liberal ones. This isn’t charity—it’s leftist politics. And it’s all in the name of Judaism.

Growing up in the Middle East, I came to find out that Arab children are taught hatred of the Jews from their mother’s milk. From a young age, Arab children are constantly bombarded with stories and information presenting Jews as barbaric, conniving, manipulative, warmongering people. Meanwhile, Jews teach their children patience, humility, service, tolerance, understanding of others, and charity to all. They call it tikkun olam, "to repair the world." The Arab-Israeli conflict has remained intractable because the Arab world refuses to accept the right of a Jewish state to exist autonomously in the middle of the Muslim Middle East. At first this refusal was based on what appeared to be pan-Arab nationalism, and then on Palestinian nationalism. There is a lot of bluster, pride, and honor among Arabs, which supports the nationalism angle. But as a Lebanese Christian looking at it from ground level and willing to blow the whistle on the hatred that Arabs harbor and teach their children against Jews, I can tell you that religious hatred, humiliation, and resentment are the driving factor behind the Israeli-Arab conflict. As a Christian who was raised in a country where people were shot at checkpoints because their ID card said “Christian,” I see it differently. I think that with the Iranian Revolution of 1979, and especially after the rise of the Palestinian Islamic Resistance Movement (Hamas) during the 1987 intifada, the world is seeing the true reason for the Arab world’s refusal to recognize Israel’s right to exist: radical Islamic supremacism. It has come to the surface, overshadowing the nationalist rationale and moving on, seeking bigger game in the West.

From its earliest days, the raison d’être of Judaism has been to change the world for the better (in the words of an ancient Jewish prayer recited daily, “to repair the world under the rule of God”). This attempt to change the world, to challenge the gods, religious or secular, of the societies around them, and to make moral demands upon others (even when not done expressly in the name of Judaism) has constantly

There's a principle in Jewish mysticism called tikkun olam, it means, literally, world repair. The idea is that God created the world by containing divine light in vessels, some of which shattered and got scattered all over. It's the job of humanity to help God by finding and releasing those shards of light - through good deeds and acts. Every time we do, God becomes more perfect - and we become a little more like God.

. . . I was raised in a household shaped by what might be called Jewish ethical values, particularly the concept of tikkun, the healing or repairing of the world. I was taught to believe that working to achieve this transformation is what life is all about and that material possessions are utterly unimportant. I can still recall my father pointing to all the books and records in our house and saying ¨See these, these are the only riches that count.¨

The house was wrecked, and we had to move in with friends who came to us as soon as they heard about the missile falling on our street. We returned home only after the state had repaired our apartment

What about Judaism has provoked anti-Jewish hostility? There are four answers. For thousands of years Judaism has consisted of four components: God,Torah, Israel, and Chosenness; that is, the God introduced by the Jews, Jewish laws, Jewish peoplehood, and the belief that the Jews are God’s chosen people. Jews’ allegiance to any of these components has been a major source of antisemitism because it not only rendered the Jew an outsider, but more important, it has often been regarded by non-Jews as challenging the validity of their god(s), law(s), national allegiance, and/or national worth. By affirming what they considered to be the one and only God of all humankind, thereby implying illegitimacy to everyone else’s gods, the Jews entered history—and have often been since—at war with other people’s most cherished beliefs. The antisemites also hated the Jews because the Jews lived by their own all-encompassing set of laws. And because the Jews also asserted their own national identity, Jews intensified antisemitic passions among those who viewed this identity as threatening their own nationalism. As if the above were not enough, Judaism has also held from the earliest times that the Jews were chosen by God to achieve this mission of bringing the world to God and His moral law (i.e., ethical monotheism). This doctrine of the Jews’ divine election has been a major cause of antisemitism. From its earliest days, the raison d’être of Judaism has been to change the world for the better (in the words of an ancient Jewish prayer recited daily, “to repair the world under the rule of God”). This attempt to change the world, to challenge the gods, religious or secular, of the societies around them, and to make moral demands upon others (even when not done expressly in the name of Judaism) has constantly been a source of tension. As a result of the Jews’ commitment to Judaism, they have led higher-quality lives than their non-Jewish neighbors in almost every society where they have lived. For example, Jews have nearly always been better educated; Jewish family life has usually been more stable; Jews aided one another more than their non-Jewish neighbors aided each other; and Jewish men have been less likely to become drunk, beat their wives, or abandon their children. As a result of these factors, the quality of life of the average Jew, no matter how poor, was higher than that of a comparable non-Jew in the same society (see Chapter 4). This higher quality of life among Jews, which, as we shall show, directly results from Judaism, has, as one would expect, provoked profound envy and hostility among many non-Jews.