Category: judaism

‘Tikkun Olam’ – Why Healing the World Matters More Than Ever

“In a world that often feels fractured, chaotic, divisive, and downright overwhelming when it comes to making positive changes reverberate, the ancient Jewish concept of Tikkun Olam – “repairing the world”, rings out like a timeless call to action in 2025.”

In a world that often feels fractured, chaotic, divisive, and downright overwhelming when it comes to making positive changes reverberate, the ancient Jewish concept of Tikkun Olam – “repairing the world”, rings out like a timeless call to action in 2025. This ancient idea in Judaism isn’t stuck in dusty scrolls or isolated in synagogue sermons alone, as it is a timeless principle that challenges every one of us, of any religion or non-religion, to take ownership of the cracks in our communities, the inequities in our cities, the damage being done to our planet, and even healing the wounds within ourselves. Rarely, if ever, have I written about religion and my own faith background but the need for practicing Tikkun Olam is something in Judaism I’ve always held dear not just for myself but for others to participate in, regardless of their own religious or other background.

What is ‘Tikkun Olam’ and Why Does It Matter?

Literally, Tikkun from the Hebrew language means “repair” or “healing,” and Olam (also from Hebrew) means “world.” It’s an invitation to actively make the world a better, more just, and more whole place, even if it is just a small action you partake in individually to counteract the evils and injustices taking place at the same time. Originating in Jewish thought, this concept for lending a hand to fight injustice and to do some good in the world, has evolved into a broader ethical framework that resonates far beyond Judaism. It’s a powerful reminder that healing for humanity, whether social, environmental, economic or personal is not someone else’s job. It starts with all of us, and we must all do our own part, whatever form that may be. As Mahatma Gandhi famously said, “Be the change that you wish to see in the world.”

Why does Tikkun Olam Matter More Than Ever in 2025?

Look around what’s going on around the world today: climate change threatens our very survival as a species on this planet, social inequality keeps millions trapped in poverty and continues to increase (especially in the United States), countless thousands have died in recent wars and conflicts from Eastern Europe to the Middle East to Sub-Saharan Africa and political polarization fractures communities worldwide leading to extremism and increasing stress on democratic values and freedoms. It’s tempting to feel helpless with all the ills taking place around the world, like the problems are too big and complex for any single person to fix any of them.

However, Tikkun Olam flips that script on itself. It says: the world isn’t going to heal by itself and no one person can do it alone. It requires active participation by more people, conscious choices on how to commit good acts, and collective courage to stand up against known evils and injustices. As Margaret Mead wisely put it, “Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it’s the only thing that ever has.” History has shown us repeatedly that when regular people mobilize consistently for change, are organized around their cause that they know is just, then their collective power can indeed make things better if it is sustained and united.

Healing Isn’t One-Dimensional for Humanity


Tikkun Olam asks us to think holistically about how we heal as humanity. Healing the world means tackling injustice across the board, whether racial, economic, or social, because inequality weakens the social fabric whatever form it may take. It means protecting the environment, our shared home, from exploitation and neglect, and coming up with solutions that keep it that way for future generations. Perhaps most importantly, it means looking inward to heal our own biases, fears, and prejudices. Because how can we fix the world if we’re broken ourselves or unwilling to be honest about our own healing process? The philosopher William James said it well, “Act as if what you do makes a difference. It does.”

How Do We Live Tikkun Olam in 2025?

The beauty of Tikkun Olam is that it doesn’t require grand gestures or heroic feats because collective power to create change will always usurp that of any individual. While the average political leader, environmental activist, and social critic, can influence change with their platform they have, it’s not enough if no one else believes in your cause and will work with you to implement it together.

It’s in the everyday actions that really push change across the finish line: volunteering at a local shelter, voting for political leaders who will represent your beliefs and values, feeding and clothing the homeless with your donations, supporting sustainable businesses, speaking up against injustice in your community, or simply educating ourselves about the issues at hand. Small choices as well that we have heard about since we were children like reducing, recycling, or reusing your waste (if possible), donating time or money to causes that make positive change, or listening with empathy and kindness accumulate into real change.

The Road to Change is Never Easy but It’s Necessary

Good intentions sometimes falter no matter how much work and effort we can put into positive change. Activism can lead to burnout due to lack of support or funding. The world’s problems can feel like a tidal wave threatening to pull us all under. Tikkun Olam doesn’t promise a quick fix or painless journey towards being successful in seeing the world get better. It demands persistence, consistency, and resilience from everyone involved.

Here’s the truth of the matter: when you commit to healing some aspect of the world, you’re also joining a community of changemakers worldwide who believe in the power of repair and that is powerful to be in good company with other citizens wanting to better the world. As the novelist Paulo Coelho reminds us, “The world is changed by your example, not by your opinion.”

Looking Ahead: Hope for Action in a Fractured World

The future of Tikkun Olam or ‘healing the world’ lies in believing in global citizenship, recognizing that we’re all interconnected to one another despite our ever-present divisions. What happens halfway around the world affects us as much as what happens down the street from us. It’s about continuing to use technology, education, and cross-cultural understanding for good and work to bridge growing divides, learn from other’s advocacy to fuel our own, and inspire sustainable solutions that benefits humanity for the foreseeable future. The healing starts small but grows exponentially, like cascading ripples in a pond, momentum that starts in one town or city and spreads globally because of how universally justice, peace, and compassion can be applied. Reverend Martin Luther King Jr.’s words guide us here: “Injustice Anywhere is a Threat to Justice Everywhere.”

Why Waiting on Change Will Never Lead to It

If you are waiting on the world to change on its own, you’ll be waiting until your dying day. The world is crying out for repair from every one of us, and the clock is ticking. Tikkun Olam is more than a spiritual ideal from Judaism; it’s a practical roadmap for living with purpose in a fractured world. The question isn’t whether you can make a difference, amplify your impact by combining your efforts with others to create collective change on top of individual change to create that ‘ripple effect’ it’s whether you’re ready to start and what problem(s) do you want to start tacking first. So, what’s your first step? The world is waiting on you.

The Why of Atonement

“However, beyond its religious connotations, atonement serves a profound purpose in individual personal development and promoting social cohesion.”

Atonement, the process of seeking forgiveness for wrongdoings, mistakes, or outright sins, is deeply ingrained in human cultures for millennia, especially within the framework of the three major monotheistic religions. However, beyond its religious connotations, atonement serves a profound purpose in individual personal development and promoting social cohesion.

When we seek atonement privately or in public, it is not merely for the sake of appeasing others or a higher power that we may believe in. Often, it is instead for our own psychological healing and moral growth throughout the course of our lives. This lifelong process of self-reflection and reconciliation is vital for both personal improvement and societal progress.

Atonement plays a central role in the three major monotheistic religions: Judaism, Christianity, and Islam. Each religious tradition emphasizes the importance of repentance, asking for forgiveness, and making amends for past wrongdoing, albeit with distinct interpretations and practices unique to each religion.

In Judaism, atonement and seeking repentance is a core theme of the religion, especially during the recent holiday of Yom Kippur that just past last week, also known as, the Day of Atonement. This holy day in the Jewish calendar is marked by fasting from both food and drink for 24 hours, prayer, and introspection, where individuals seek forgiveness from God for their sins. However, Jewish teaching also emphasizes that for sins committed against other people, one must seek forgiveness directly from the person who was harmed or affected. Atonement, therefore, in the Jewish tradition, is not just a divine transaction but also a social responsibility.

In Christianity, atonement is primarily associated with the sacrifice of Jesus Christ, whose death is seen as a means for the reconciliation between God and humanity. However, Christians are also encouraged to confess their sins, seek forgiveness, and repent in their daily lives. This process of confession and reconciliation allows individuals to reflect on their shortcomings and work towards spiritual and moral renewal. The act of confession is usually done with a priest or a church leader privately, but it can also be done between the person who committed the wrongful act and the person(s) who were affected by it, like Judaism.

In Islam, atonement is closely linked to the concept of “tawbah” or repentance. Muslims are encouraged to seek forgiveness from God for their sins with sincerity and to avoid repeating the wrongdoing(s) again. The emphasis in Islam is on turning away from sin and seeking to live a righteous life in accordance with God’s will. Similarly to Judaism and Christianity, there is a focus on seeking forgiveness from those who have been wronged, which underscores the social dimension of atonement.

While the specific rituals and interpretations of atonement may vary, all the major monotheistic religions recognize the need for repentance, forgiveness, and moral correction. This demonstrates the universal human need to reconcile with the divine and the society when we err and do wrong.

Beyond religious imperatives, atonement serves as a powerful tool for personal development. By acknowledging our mistakes and seeking to rectify them, we embark on a journey of self-awareness and moral growth. The process of doing atonement often involves deep self-reflection and introspection. We are supposed to recognize not only the harm or indignity we may have caused others but also the deeper motivations behind our actions. This introspection allows us to understand our flaws, learn from our mistakes, and ultimately become better individuals.

Atonement, when done well, fosters emotional and psychological healing. Guilt and remorse, if left unchecked, can burden the conscience and prevent personal growth from ever occurring in the person who committed the wrongdoing. When we make amends, we release ourselves from the emotional weight of guilt, allowing us to move forward with a clearer conscience and a stronger sense of purpose. Atonement, then is not just about seeking forgiveness from others or from a higher power, but about forgiving ourselves and allowing ourselves the grace to grow.

Atonement also plays a crucial role in maintaining overall societal harmony and prosperity. No human society can function without a mechanism or a method for individuals to acknowledge and make amends for their wrongdoings. In fact, many legal and social systems are built around the concept of atonement, whether through restitution, punishment, or reconciliation. By allowing individuals the opportunity to atone for their mistakes, societies can offer a healthy path toward rehabilitation and reintegration rather than perpetual condemnation and disownment.

In a world where mistakes and sins are inevitable, the ability to atone ensures that all individuals are not defined solely by their errors and wrongdoing. Instead, they are given the opportunity to learn, grow, and go on to contribute positively to society. A society that does not allow for any kind of atonement, religious or secular, risks fostering resentment and alienation, while a society that encourages repentance and forgiveness cultivates greater compassion, empathy, and unity.

The act of Atonement is a deeply human practice that transcends religious boundaries. While monotheistic religions emphasize the importance of repentance and forgiveness, atonement also serves as a key tool for personal development and societal cohesion. By seeking atonement, we not only make amends for our wrongdoings but also embark on a path of self-improvement and to not make the same mistakes again. As individuals and as part of a society, the ability to atone allows us to learn from our mistakes, to heal from guilt, and build a more just and compassionate world.

‘A Serious Man’ – Film Review and Analysis

“Above all else, it is a story of a ‘serious’ man who wants to be taken seriously and seems unable to be granted that not only from his teenage children but also from his estranged wife and it seems from religious leaders in his suburban Jewish community.”

Man can be tested again and again but how exactly he deals with life’s challenges and his overall resolve and mettle will be seen as the measure of his true character. If I had to sum up the excellent movie, ‘A Serious Man’, it is a dark comedy but also a human drama regarding fate, fortune, and whether the role of a higher being can ultimately affect our destiny. Above all else, it is a story of a ‘serious’ man who wants to be taken seriously and seems unable to be granted that not only from his teenage children but also from his estranged wife and it seems from religious leaders in his suburban Jewish community.

‘A Serious Man’ (2009) is an excellent modern-day film directed by Joel and Ethan Coen, who I would imagine have had a similar childhood to the lead character of Larry Gopnik (played by Michael Stuhlbarg), which is the inspiration for this adapted screenplay, which is brilliantly written and relatable even if you’re not of the Jewish faith. The Coen Brothers both were raised and grew up as Jews in 1960s – 1970s Minnesota near the Twin Cities. It is likely they had to deal with being religious minorities in a mostly goyim (non-Jewish state) as well as with the growing counterculture and changing attitudes towards parental authority, sex, style, personal responsibility, and other societal upheavals including regarding race, gender, and politics.

While the Coen Brothers have had successful movies before and have won Academy Awards for movies such as ‘No Country for Old Men’, this film, ‘A Serious Man’ is quite unique given that it combines both comedic and dramatic elements, usually in the same scene. Overall, it triumphs as a film in doing that and is also laugh-out-loud funny and additionally heart-wrenchingly sad and melancholic. This film was universally praised and as I re-watched the film again after many years, it stands as one of the best films of the 2000s. Not only is the screenplay and writing engaging and insightful but also the acting is top notch thanks to the hard work of Michael Stuhlbarg, Richard Kind, Fred Melamed, among others in the film.

When you consider the main themes of ‘A Serious Man’, you think of several of them that deal with human nature such as upholding your morality under stress, taking care of those closest to you, dealing with adversity and unforeseen hurdles, and how to deal with questions of faith when you feel that you have been abandoned. As I mentioned earlier on, Larry Gopnik (Michael Stuhlbarg) wants to be taken seriously given the way he has lived his life and he has strived to do so with his academic and professional accomplishments. Sadly though, he is not only not able to get as much success with his professional pursuits, but he also struggles to hold his personal life together.

Despite how ‘serious’ of a man Larry thinks he is, those in his life can’t help but not take him seriously or choose not to. Instead of reassessing his actions and trying to make some behavioral changes or work on any personal defects he may has in addressing his challenges, Larry instead challenges his faith in God and wonders if the Rabbis of his synagogue will have the answers to the questions God has challenged Larry with.

As the film starts out, Larry appears to be relatively successful as a Physics professor waiting to be tenured. He teaches his classes, does research (albeit has not published anything), and enjoys the work he does. Larry is married with two teenage children and a modest house in the suburbs. Him and his family want for nothing, and it looks like he has everything you could want out of life on the surface.

As appearances can be deceiving, the film breaks down how one man’s life can be turned upside down and inferring what events beyond Larry’s control could have tipped his fortune to be negative, as in a curse, years or centuries ago. It is a series of events that tend to turn Larry’s life upside down even when he has not done anything wrong. A Korean student in his Physics class tries to bribe Larry to get a better grade and leaves before Larry can return the money and punish him for the illegal act.

Larry also comes home to his wife, Judith, who asks him for a divorce and for a ‘gett’ or permission to do so she can remarry within the faith to Sy Abelman (Fred Melamed) who everyone takes seriously as a ‘Serious Man’ except for Larry. Larry is envious of Sy to some degree and feels like he has everything given to him whereas Larry has had to work hard for his success. Suddenly, ‘the domino effect’ of one negative event after another happens including Larry losing his home, access to his bank accounts, his marriage, and even his relationship to his teenage children become estranged.

This string of unfortunate events has Larry looking to cast judgment on God and questioning his faith in Judaism. Larry goes to three different rabbis whose advice and counsel does not help him any further. He cannot relate to what they tell them especially as the eldest, he considers to be too unavailable or unwilling and the youngest rabbi being too inexperienced or immature, who end up wasting his time. The 2nd and wisest rabbi give him the advice through an allegory, that while fictional, has a good message to it ends up helping Larry the most that God can only provide the questions, but you must find your own answers. The best way the 2nd rabbi implies to Larry is that he must “help himself by helping others.”

Essentially, Larry Gopnik must look beyond his own pain and selfish wants and look to control what he can and do what he can to get his life back on track. Larry can also do ‘mitzvahs’ especially regarding his own family. Larry’s younger brother, Arthur, is homeless and not mentally sound so Larry tries to get him on his feet but struggles to find the money or the resources to help his brother with his many troubles. He still attempts to maintain better relations with his kids, his soon to be ex-wife, and with his work colleagues. Without spoiling the rest of the movie, Larry understands that he must look to help others rather than looking to God to intervene. While ‘The Boss’ is present to give questions, the answers must come from within.

How Larry stands up to challenges and adversity is like the Torah’s stories about men like Job and Jonah who had their lives thrown into upheaval but were able to get over the anguish by holding true to their faith in God but looking inwards in their own strength, knowledge, and belief in morality and good will to make it through on the other side better than before. Life throws challenges at us every day and how we react to them and try to get through it with our God-given wisdom, kindness, compassion, patience, and reasoning will decide how far we can proceed in life to get back to being successful. Fortune is not everlasting, and faith will not provide good fortune. What can provide good fortune is to do your best, help yourself and others around you, and look to your own inner beliefs and values to guide you through the tough times.

‘A Serious Man’ is about a man who considers himself to be serious but has to struggle for others to call him ‘serious.’ In an effort to be taken seriously, Larry does end up struggling to fulfill the other important parts of his life that require his attention. He can forget to be loving and caring to his wife, attentive and helpful to his children, and more involved within the Jewish community including at his son’s Hebrew school. Larry is not a bad man but the cracks in his life cause some bad events to happen including events for which there is no logical explanation. Larry does his best to be a good man and although he is flawed, bad things happen out of nowhere to him.

The test throughout this excellent film is how do you claw back from adversity and try to give yourself the best shot at having good things happen in your life. Even if your family may appear to be cursed or have a string of bad fortune dating back to the shtetls of Eastern Europe, how do you turn it around so your son or your daughter don’t deal with the same tragedies and setbacks? There are no easy answers in ‘A Serious Man’ but the Coen Brothers make it clear that it is not wise to look to God to solve the problems for you or provide the answers.

The central message of this film is not just for Jews but for all people. God may have provided life’s questions for you to answer but it’s up to you alone to answer them throughout your life. While you may lose faith in hose providing counsel or advice or in the religion itself, the film makes clear that you have to believe in yourself, to help yourself pull through the pain and sorrow, and to help other people, especially the family and friends closest to you, who are going through tough times as well, whose aid and assistance you can provide may be able to help you get to the right direction in life again and to lead you to a better place than you were before.