The concept of tikkun olam ("repairing the world") is widely popular among the liberal Jewish movements today. Many Conservative and Reform congregations have tikkun olam committees that participate in soup kitchens and clothing drives, and which also support politically "progressive" agendas they believe are consistent with Jewish

Secular progressive groups often invoke tikkun olam to criticize Israel's Jewish character.

values. On the more troubling side, secular progressive groups often invoke tikkun olam to criticize Israel's Jewish character and justify Palestinian advocacy. Although such positions claim to embrace Jewish social values, they are predicated upon a flawed understanding that is devoid of any connection to the traditional and mystical origins of the concept.

Tikkun olam in progressive circles generally refers to social action divorced from its religious foundation. For progressives, "repairing the world" by itself is the spiritual endgame, not part of a greater process predicated on Jewish self-awareness and traditional values. Indeed, the mission statement of the Tikkun Institute headed by Michael Lerner begins with the following preamble:

"The Tikkun Institute is committed to the task of reconceiving the relationship of the social, political, emotional and spiritual dimensions of life in a manner that will foster unity, protect diversity, and promote justice, compassion, and deeper understanding among the world's peoples." (Tikkun Institute Media Packet, updated May 3, 2006)

The Jewish Left clearly eschews all Jewish parochial concerns in favor of universal utopianism. Conspicuously absent from this mission statement is any mention of Jewish law or traditional values, despite great care given to emphasize the "emotional and spiritual dimensions of life." Ironically, the spirituality implied is not religious, but rather seems to arise from 1960s radical chic and more current "New Age" sensibilities, and is of a uniquely secular nature.

Secular progressives are either unaware of the spiritual underpinnings of tikkun olam or seek to supplant them with secular values to avoid the appearance of Jewish insularity. But social action detached from its religious origins is not the pure expression of Jewish values; and there is nothing about tikkun olam that mandates outward focus to the exclusion of Jewish self-interest. Moreover, there is nothing about the concept that a priori requires support of left-wing political agendas that conflict with traditional Judaism.

Congregational tikkun olam projects often include providing meals on Christmas and babysitting services on Easter, participating in hunger walks and interfaith programs, spearheading environmental, recycling and organic food initiatives, and supporting groups such as People for the Ethical Treatment of Animals (PETA). Rarely do they entail specifically Jewish endeavors. This outward focus, however, is premised on the mistaken belief that tikkun olam requires Jews to sacrifice their own needs in favor of others.

The Mishnaic term mipnei tikkun ha'olam has been interpreted to include advocacy for the disadvantaged in fulfillment of the mitzvot ("commandments") governing the Jews' responsibility for others; although, more generally, it means "encouraging the proper workings of society." According to the mystics, the purpose of tikkun olam is to in-gather the "divine sparks" said to have been scattered throughout the universe at Creation. This "in-gathering" is to be effected through the understanding, contemplation and performance of mitzvot, many of which require Jews to be responsible for others. No less important, however, are those dealing with the responsibility to live individually and collectively as Jews. The ultimate purpose is not simply to repair the world, but to restore an equilibrium in

The ultimate purpose is not simply to repair the world, but to restore an equilibrium.

which the Jews' participation is vital.

Traditionally, Jews are responsible for acts of righteousness, as evidenced by the Biblical injunctions to leave the corners of the fields un-gleaned, to care for widows, orphans and strangers, and to redeem captives. But Jews are also expected to maintain their character as individuals and as a people if they are to promote the Torah's universal aspects. In order to engage in good works, Jews must also observe the Torah's parochial aspects, or those elements that keep them identifiable as a people and focused on the meaning and purpose of mitzvot.

This bifurcated concept of self was most famously articulated in Pirkei Avot ("Ethics of the Fathers") by Hillel, who said: "If I am not for myself, who will be for me? But if I am only for myself, who am I? If not now, when?" Secular progressives often misquote Hillel to justify their rejection of the "self" for the benefit of the "other". Locally, they tend to ignore specifically Jewish needs, and internationally they often minimize or devalue Jewish concern for Israel to prevent the triumph of parochialism over universalism. Such predilections, however, evidence a gross misunderstanding of Hillel's dictum.

A more informed interpretation of the sage's words is that Jews are first obligated to understand who they are and what is expected of them as Jews before they can understand their place in the world and their mission. If they cease observing that which makes them a unique people, then they lose both their sense of mission and their ability to "repair the world." One cannot fulfill universal goals if one denies one's particular needs and obligations.

Secular and religious progressives tend to believe they are acting on the Jewish imperative to "repair the world" by endorsing progressive political agendas. Indeed, Reform and Conservative tikkun olam committees often support initiatives dealing with such issues as gender politics and same-sex marriage. They believe that progressive politics are synonymous with Jewish values, often citing as evidence the over-representation of Jews in left-wing movements. Progressive politics don't reflect inherently Jewish values, however, and left-wing movements historically have been hostile to Jewish religion, culture and national aspirations, facts that are lost on radicalized groups for whom religious belief is not a priority.

What tikkun olam progressives have done is redefine the terminology and then claim to speak for authentic Jewish interests because their endeavors fall within their self-created parameters. Indeed, the Jewish Reconstructionist Federation considers creating a Palestinian state an expression of tikkun olam, while the secular "J Street" and "Israel Policy Forum" have defined a supposedly "pro-Israel" view in which Jewish national aspirations are secondary. But in order to justify such positions they must ignore history and demography, wish away years of Arab rejectionism before and after 1967, and pretend that Islamic fundamentalism poses no threat to the dhimmi (non-Muslim "people of the book") residing in the midst of the Muslim world.

Does tikkun olam justify minimizing Israel's security concerns and denying her Jewish character? Certainly not;

Any agenda in which Israel's Jewish character is debatable is by definition not consistent with Jewish principles.

but by redefining Israel's political reality from the armchair comfort of North America, these so-called advocates invoke tikkun olam principles within the context of their own skewed paradigms. However, any agenda in which Israel's Jewish character is debatable is by definition not consistent with Jewish principles.

Even after weeding out these extreme misapplications of tikkun olam, the question remains whether even good-hearted volunteerism standing alone constitutes "repairing the world." Although efforts to assist the homeless and feed the poor are consistent with this imperative, they do not constitute the full expression of tikkun olam when Jewish identity is forsaken. Jews should act with kindness precisely because they are Jews; but they won't remain Jews simply by engaging in such acts.

True tikkun olam does not require the sacrifice of the individual or collective self, or the adoption or promotion of partisan political agendas. Rather, it requires the betterment and strengthening of the self in order to facilitate the fulfillment of universal goals. The desire to "repair the world" cannot survive if Jews stop believing in their uniqueness and become disconnected from their history.