Tikkun olam is a Jewish concept which roughly translates to “repair the world.”
David Horowitz described the pervasive of tikkun olam:
For nearly two hundred years, Jews have played a disproportionate role as leaders of the modern revolutionary movements in Europe and the West . . . By carrying the revolution to its conclusion, socialists would usher in a millennium and fulfill the messianic prophecies of the pre-Enlightenment religions that modern ideas had discovered. Through this revolution, the lost unity of mankind would be restored, social harmony would be reestablished, paradise regained. It would be a tikkun olam, a repair of the world.[1]
Dennis Prager gave a similar analysis:
When Jews left Judaism, they stayed religious, but the religion they affirmed tended to be any form of Leftism rather than Judaism. This is not a condemnation. This is not an insult. This is a description.
Jews have been taught by Judaism to make a better world. That is the message of the prophets. And if they weren’t going to do it through monotheism, which is how we’re supposed to do it. Ethical monotheism, teach the world that God is the source of ethnics and demands ethical behavior.
They did it through secular ideologies. They rejected traditional religiosity, and so the accepted a new religiosity which is secular. Many people have described Marxism as secular messianism. Here’s a disturbing statistic, though…. The most pro-communist press in the 1930s outside of the Soviet Union or inside the United States was the Yiddish press.
Jews took a new religion for a substitute for Judaism, and that was, you name it, feminism, environmentalism, Marxism, socialism, and for some, even communism. But Jews love “isms.” Jews are to “isms” what Italians are to operas. They create new movements, and every one will make this great world, and instead of using their religion that came with being Jewish.[2]
The Jewish neoconservative Melanie Phillips said:
For the neocon view of the world is a demonstrably Jewish view. Christians see man as a fallen being, inherently sinful. The neocons have the Jewish view that mankind has a capacity for both good and ill. Christians believe humanity is redeemed through Christ on the cross: the neocon approach is founded on the belief that individuals have to redeem themselves. Christians believe in transforming humanity through a series of mystical beliefs and events. Neocons believe in taking the world as it is, but encouraging the good and discouraging the bad. It is this impulse to tikkum olam… that gives the neocons the optimism that so distresses old-style paleoconservatives… The neocon belief that good can prevail over evil…lay behind the wars against Afghanistan and Iraq.[3]
Douglas Rushkoff, author of Nothing Sacred: The Truth About Judaism, said during an interview:
The thing that makes Judaism dangerous to everybody, to every race, to every nation, to every idea, is that we smash things that aren’t true. We don’t believe in the boundaries of nation-state. We don’t believe in the idea of these individuals gods that protect individual groups of people. These are all artificial constructions, and Judaism really teaches us how to see that. In a sense our detractors have us right in that we are a corrosive force. We’re breaking down the false gods of all nations and all people because they are not real, and that’s very upsetting to people.[4]
As is apparent from these descriptions, tikkun olam has been the guiding force of Jewish revolutionary movements, whether through political ideological promotion or cultural destruction. Without a Jewish Temple as a center of worship, Jews have adopted a secular religion, where they themselves have taken on messianic roles to form the world into a godless creation.
[1] Jonas Alexis, “The Jewish Revolutionary Spirit Ignited Subversive Fire in Minneapolis,” in Culture Wars, vol. 39, No. 8, July/Aug 2020, 20.
[2] https://www.youtube.com/watch?v=oglXa0jG6OQ
[3] Alexis, Jonas. Christianity and Rabbinic Judaism: A History of Conflict Between Christianity and Rabbinic Judaism from the Early Church to Our Modern Time (p. 36). WestBow Press. Kindle Edition.
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