In the heart of Jewish thought lies a powerful and evolving concept: tikkun olam (תיקון עולם), which translates to “repairing the world.” Far from being a distant, abstract ideal, tikkun olam is a deeply rooted call to action—a moral and spiritual imperative for individuals and communities to engage with the world in the pursuit of justice, compassion, and fairness. It urges humanity to act collectively, confronting the world’s wrongs and making efforts to heal its wounds.

However, the actions of the Zionist government of Israel, particularly in relation to its treatment of Palestinians, stand in stark contrast to this doctrine. As Israel continues its military occupation and perpetrates violence against Palestinians, including the ongoing devastation in Gaza, the principles of Tikkun Olam are called into question.

This article will explore the Jewish doctrine of Tikkun Olam, its ethical implications, and how the actions of the Israeli government undermine its very tenets, particularly in relation to the treatment of Palestinians in Gaza. We will examine how Israel’s policies conflict with the core values of justice, human dignity, and peace that are central to Jewish thought, and consider how the current situation can be reconciled with the concept of Tikkun Olam.

The Universal Call of the Jewish Doctrine of Tikkun Olam

Tikkun Olam has its roots in Jewish Kabbalistic mysticism but has evolved over the centuries to become a key element in Jewish social justice movements. In its broadest sense, it signifies the imperative to repair or improve the world through acts of kindness, social justice, and the pursuit of peace. This concept is deeply intertwined with Jewish law (halakha) and philosophy, which emphasize the responsibility of individuals to act in ways that promote harmony, equity, and the well-being of all people.

The Hebrew term “Tikkun Olam” literally translates to “repair of the world,” but it carries profound ethical and moral dimensions. The Talmudic and later rabbinic traditions emphasize the importance of pursuing justice (tzedakah), loving-kindness (chesed), and acts of charity (gemilut chasadim) as means of participating in the work of repairing the world. This doctrine does not focus solely on personal salvation but stresses the collective responsibility of all people, and particularly Jews, to work toward the betterment of society.

The scope of tikkun olam extends far beyond Israel or the Jewish community alone. The idea of repairing the world resonates deeply with global concerns. Today, the world is beset by numerous challenges: climate change, widespread inequality, the refugee crisis, racial injustice, and systemic oppression. In many ways, the Jewish value of tikkun olam provides a framework for addressing these global issues.

Take, for instance, the climate crisis. Jewish teachings on stewardship of the earth (bal tashchit, or “do not destroy”) echo the values of tikkun olam, emphasizing the imperative to protect and preserve the environment for future generations. Jewish environmental movements draw upon this principle, advocating for sustainable practices, ecological justice, and the protection of natural resources as part of humanity’s duty to repair the world. Similarly, efforts to address the refugee crisis or to combat global poverty are framed within the context of tikkun olam—a reminder that the repair of the world includes efforts to care for the most vulnerable.

In this way, tikkun olam transcends geographic boundaries and speaks to the universal need for justice and compassion. It challenges all people—regardless of religion, ethnicity, or nationality—to work together toward a more just and equitable world.

Interfaith Perspectives: Shared Values of Repairing the World

One of the most powerful aspects of tikkun olam is that it is not confined to Jewish teachings alone. Across the globe, various faith traditions hold similar principles that call for the repair of the world and the promotion of justice. For example, Christianity teaches the importance of loving one’s neighbor and caring for the oppressed and the marginalized. In Islam, the concept of tikkun ummah—repairing the community—emphasizes social justice, charity, and care for the environment. Hinduism, with its teachings of ahimsa (non-violence) and dharma (righteousness), advocates for peace and moral responsibility in both personal and societal contexts.

These shared values highlight that tikkun olam is part of a broader spiritual and ethical tradition that spans many of the world’s religions. By focusing on the commonalities between these traditions, interfaith dialogue can become a powerful tool for global cooperation and collective action. When people from diverse faiths come together around shared values of justice, mercy, and compassion, the collective effort to heal the world becomes even stronger.

Zionism and Jewish Ethical Teachings: A Tension of Ideals

Zionism is a nationalist movement that emerged in the late 19th century with the goal of establishing a Jewish homeland in Palestine. The founding of the State of Israel in 1948, which followed the horrors of the Holocaust, marked the realization of this goal. However, the creation of Israel and its ongoing policies toward Palestinians have been a source of intense debate and controversy, especially in relation to the treatment of Palestinian Arabs who have lived in the region for centuries.

The Zionist vision, as it manifested in the policies of the Israeli government, has been marked by territorial expansion, military occupation, and the displacement of Palestinian people. The ongoing Israeli occupation of the West Bank, the blockade of Gaza, and the continuous expansion of settlements on Palestinian land have led many critics to accuse Israel of violating fundamental principles of justice and human rights.

While tikkun olam calls for justice, compassion, and respect for all people, the contemporary political reality of Israel presents a stark contradiction to these values. The Israeli state, founded in part on the ideals of Zionism, has been embroiled in a long-standing conflict with the Palestinian people. The suffering and displacement of Palestinians, particularly in Gaza, have led many to question where tikkun olam fits into the actions of the Israeli government.

Zionism, as a political ideology advocating for a Jewish homeland in Israel, has been criticized for its exclusionary practices and its role in the oppression of Palestinians. This creates a moral dilemma for many Jews around the world. How can the state of Israel, which claims to be the embodiment of Jewish values, justify policies that contradict the very principles of tikkun olam?

In response, numerous Jewish voices—both in Israel and abroad—are pushing for a more just, equitable vision that aligns with the ethical demands of tikkun olam. These voices call for an Israel that upholds justice for all its citizens, including Palestinians, and works toward peace and reconciliation rather than continued violence and occupation. For them, tikkun olam is not simply a call for Jews to care for their own but for Jews to advocate for the rights and dignity of all people, particularly those who are oppressed.

The Genocide of Palestinians in Gaza

The situation in Gaza is particularly dire, with millions of Palestinians living in a densely populated, besieged area that is under constant threat of military action. Since the early 2000s, and especially after the rise of Hamas in Gaza, Israel has launched numerous military operations against the enclave, resulting in thousands of deaths, widespread destruction, and the suffering of civilians. These actions, which have included airstrikes, blockades, and collective punishment, have been characterized by international human rights organizations and experts as violations of international law, with some even describing them as acts of genocide.

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A boy sits in rubble in Gaza. Photo Credit: UNICEF

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In Gaza, Israel’s policies of military aggression, land seizures, and restrictions on movement have effectively trapped Palestinians in a state of perpetual suffering. Access to basic necessities such as food, water, and medical care is severely restricted, and civilians live under the constant threat of violence. The situation in Gaza has led to widespread condemnation from global human rights organizations, as well as calls for accountability and an end to Israel’s policies of occupation and oppression.

The term “genocide” is often used to describe the cumulative effects of Israel’s actions in Gaza, particularly given the disproportionate impact on Palestinian civilians. The blockade imposed by Israel, which limits the flow of goods and essential services into Gaza, has led to a humanitarian crisis, with tens of thousands of Palestinians living in extreme poverty. The repeated military assaults, which have destroyed homes, schools, hospitals, and infrastructure, have left Gaza in a state of devastation.

The Conflict with Tikkun Olam

The concept of Tikkun Olam emphasizes justice, compassion, and the protection of human dignity. These values are fundamentally incompatible with the policies of the Israeli government in Gaza, which violate the rights and humanity of Palestinians. The actions of the Israeli state – including military aggression, the displacement of Palestinian communities, and the dehumanization of Palestinians in Gaza – represent a stark contradiction to the ethical imperative to “repair the world.”

For many Jews, the Zionist policies of Israel have become a source of profound moral conflict. The call for justice, compassion, and peace found in Tikkun Olam stands in direct opposition to the actions of a government that perpetuates a system of apartheid and violence. Jewish scholars, activists, and human rights advocates have criticized Israel for its ongoing violations of Palestinian rights, urging the Jewish community to reconsider the compatibility of Zionism with Jewish ethical teachings.

In particular, Israel’s policies in Gaza cannot be reconciled with the teachings of Tikkun Olam because they involve the deliberate infliction of suffering on an entire population. The principle of justice demands that the rights of Palestinians be recognized, and their dignity be upheld. The continuous displacement, imprisonment, and destruction of Palestinian communities in Gaza runs contrary to the very idea of healing the world, as it perpetuates harm and injustice.

Conclusion: A Call to Reaffirm Tikkun Olam in Our Time

To repair the world in accordance with the teachings of Tikkun Olam, Jews must take an active stance in promoting justice and peace, advocating for the cessation of violence and the recognition of Palestinian rights. The Israeli government’s policies toward Palestinians, particularly in Gaza, not only violate international law but also stand in direct opposition to the core Jewish values of justice, compassion, and peace. As long as these policies continue, the call for Tikkun Olam will remain unfulfilled.

It is essential for the Jewish community to critically engage with these issues and work toward a future where both Israelis and Palestinians can live in peace, security, and dignity. Only through a genuine commitment to justice, reconciliation, and the protection of human rights can we hope to fulfill the vision of Tikkun Olam – a world that is truly repaired for all people.

Ultimately, tikkun olam is a universal call, urging all of humanity to repair the world—to confront injustice, alleviate suffering, and ensure that every human being is treated with dignity and respect. As we look toward the future, we must ask ourselves how we, as individuals and communities, can live up to the ideals of tikkun olam and make our corner of the world a better place for all.

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Prof. Ruel F. Pepa is a Filipino philosopher based in Madrid, Spain. A retired academic (Associate Professor IV), he taught Philosophy and Social Sciences for more than fifteen years at Trinity University of Asia, an Anglican university in the Philippines. He is a regular contributor to Global Research.

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Featured image: Destruction caused by Israeli bombing of Jabalia camp, Gaza Strip. Photo by Hussein Jaber/UNRWA

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