What is Tikkun Olam?
Tikkun Olam literally means "repairing the world"—a phrase that sounds universally beautiful. But what does it actually mean in Torah?
In today’s secular Jewish discourse, Tikkun Olam has often been reframed as a stand-alone mission: promoting social justice, environmentalism, or political activism, often detached from Torah values. Some even see it as a replacement for Torah and mitzvos.
But in Chazal, Tikkun Olam is a halachic concept—specific, nuanced, and deeply embedded in the world of Torah law and hashkafah.
Let’s explore the sources, the meaning, and how this powerful term was misunderstood and reshaped in modern times.
Tikkun Olam in the Mishnah and Talmud
The phrase "Tikkun Olam" appears most prominently in Maseches Gittin, where the Mishnah says:
“משום תיקון העולם” – “For the sake of repairing the world” (Gittin 4:2)
Here, Chazal instituted rabbinic enactments (takanos) to prevent social harm, promote justice, and ensure fairness in cases of divorce, slavery, and monetary disputes.
Examples include:
- Writing a get (Jewish divorce document) in the husband’s name to avoid ambiguity.
- Prohibiting the release of captives for exorbitant ransoms to prevent incentivizing future kidnappings.
- Ensuring documents are structured in ways that protect vulnerable parties.
Tikkun Olam was never about creating a political utopia—it was about preserving the halachic and moral order of Jewish life.
What the Rishonim Say
Rashi explains that Tikkun Olam refers to enactments that maintain “yeshivas ha’olam” — the proper functioning and stability of society (Rashi on Gittin 33a).
The Rambam, in Hilchos Geirushin (2:18), uses Tikkun Olam to describe rabbinic regulations made to prevent damage to individuals or communal systems. It’s a principle for preserving Torah life in a sustainable way.
Notably, none of the Rishonim treat Tikkun Olam as a stand-alone ideology. It is always discussed within halachic boundaries, under the authority of Chazal.
What the Achronim and Gedolim Say
The Chasam Sofer (Responsa, Even Ha’ezer 1:28) emphasizes that Tikkun Olam must always be aligned with halachah. If something causes harm or disorder—even if it seems good externally—it cannot be considered “Tikkun.”
Rav Samson Raphael Hirsch taught that the repair of the world must come through the observance of Torah, not by replacing Torah with human values. He warned against allowing general “morality” to override Torah ethics.
In modern times, Rav Aharon Feldman shlit”a (Rosh Yeshiva, Ner Yisroel) noted:
“Tikkun Olam, as used today, has been hollowed out. It’s become a secular slogan. But real Tikkun Olam is about living Torah, and nothing else.”
The Kabbalistic Roots of Tikkun Olam
There is, however, a deeper mystical layer to the term.
The Arizal and the Ramchal speak of Tikkun Olam as part of the cosmic mission of Am Yisrael: to refine creation, repair the damage caused by sin, and bring the world closer to its purpose through mitzvos, Torah, and avodas Hashem.
In Lurianic Kabbalah, every Jew has a personal “tikkun”—a mission in life to elevate fallen sparks of holiness (nitzotzos), a process that ultimately brings the Geulah closer.
But even this mystical form of Tikkun Olam is rooted entirely in Torah observance, not activism or politics. Rav Chaim Vital wrote that this tikkun is achieved through mitzvos, prayer, and Torah study, not public demonstrations.
The Modern Distortion
Unfortunately, many secular or liberal Jewish movements today have redefined Tikkun Olam as a mission of tolerance, inclusion, and social justice—often in opposition to halachah.
For example:
- Promoting “Tikkun Olam” while denying the divinity of Torah
- Using it to justify same-gender marriage or interfaith dialogue
- Equating environmentalism or feminism with Torah values
- Accusing Torah Jews of being “backwards” because they don’t support certain modern ideologies
This is a tragic misunderstanding. Tikkun Olam cannot exist outside of Torah. To attempt “repairing the world” while rejecting the Designer of the world is to build without a blueprint.
As Rav Elazar Menachem Man Shach zt”l once said:
“There is no Tikkun Olam without Torah. What appears as justice may be injustice if it goes against Hashem’s will.”
What Is the Torah-True View of Repairing the World?
We deeply believe in Tikkun Olam—but in the authentic Torah sense.
- We believe in justice—but al pi halachah.
- We believe in kindness—but within the Torah’s definition.
- We believe in elevating the world—through mitzvos, limud Torah, tznius, and emunah.
- We want to bring Mashiach—not through protests, but through tefillah, teshuvah, and achdus.
Rav Chaim Kanievsky zt”l once said that every pasuk learned, every berachah said with kavanah, every moment of shmiras halashon—is real Tikkun Olam.
Final Thoughts
Tikkun Olam is not a slogan. It’s a sacred obligation to build the world according to Hashem’s Torah. It is not ours to redefine. It is ours to fulfill.
Let us not confuse the light of the Torah with the flickering candles of human ideology. If we want to repair the world, we must start by repairing ourselves, returning to Torah, and following the path set for us at Har Sinai.
That is the real Tikkun.
Sources and Footnotes
- Mishnah Gittin 4:2
- Talmud Bavli, Gittin 33a
- Rashi on Gittin 33a
- Rambam, Hilchos Geirushin 2:18
- Chasam Sofer, Responsa Even Ha’ezer 1:28
- Rav Samson Raphael Hirsch, Collected Writings, Vol. 3
- Rav Aharon Feldman, The Eye of the Storm, Feldheim 2008
- Rav Chaim Vital, Shaar HaGilgulim
- Ramchal, Daas Tevunos, Section 118
- Rav Elazar M. M. Shach, Michtavim U'Maamarim, Vol. 1
- Rav Chaim Kanievsky, quoted in Derech Sicha, Vol. 2