Thursday, May 10, 2018
Tikun Olam Jewish principle of "repairing the world" #Jews #RepairTheWorld
Repair the world
"לתקן את העולם" = 43 (Hebrew Reduction)
"לתקן את העולם" = 142 (Hebrew Ordinal)
"לתקן את העולם" = 1132 (Hebrew Gematria)
"לתקן את העולם" = 2342 (Hebrew Soffits)
Jewish concept of "repairing the world" translated in Hebrew.
"לתקן את העולם" = 1132 (Hebrew Gematria)
Iran deal signed on 4/2/2015 days between signing deal and Trump pulling out is 1132 days.
From and including: Thursday, April 2, 2015
To, but not including Tuesday, May 8, 2018
Result: 1132 days
Washington DC" = 1132 (Trigonal)
Masonic" = 1132 (Reverse Trigonal)
This maybe the reason Jews are constantly sticking their noses into other people's business. "We know best" etc.
Tikun Olam" = 35 (Full Reduction)
Tikun Olam" = 116 (English Ordinal)
Tikun Olam" = 710 (English Extended)
Tikun Olam" = 696 (English Sumerian)
Tikun Olam" = 28 (Jewish Reduction)
Tikun Olam" = 109 (Jewish Ordinal)
Tikun Olam" = 460 (Jewish)
Tikun Olam" = 33 (Chaldean)
"תיקון עולם" = 37 (Hebrew Reduction)
"תיקון עולם" = 118 (Hebrew Ordinal)
"תיקון עולם" = 712 (Hebrew Gematria)
"תיקון עולם" = 1922 (Hebrew Soffits)
What Is Tikkun Olam?
Tikkun Olam: In Jewish teachings, any activity that improves the world, bringing it closer to the harmonious state for which it was created.
Tikkun olam implies that while the world is innately good, its Creator purposely left room for us to improve upon His work.
All human activities are opportunities to fulfill this mission, and every human being can be involved in tikkun olam—child or adult, student or entrepreneur, industrialist or artist, caregiver or salesperson, political activist or environmentalist, or just another one of us struggling to keep afloat.
What Do the Words Tikkun Olam Mean?
Tikkun is often translated as repair. But in the Hebrew Bible and in the early code of Jewish law called the Mishnah, it has a range of meanings: improve, fix, prepare, set up, or just “do something with…”1 Tikkun could be used to describe straightening a crooked rod, maintaining a roadway, cutting fingernails, setting a table, or devising a parable to explain a difficult idea.
repair" = 40 (Full Reduction)
Zionist" = 40 (Full Reduction)
Bolshevik" = 40 (Full Reduction)
Olam in Biblical Hebrew connotes all of time. In later Hebrew, it came to mean the world.
What improvement does our world need?
For one thing, all great art is an expression of its creator. But unlike a Rembrandt or a Chagall, our world lacks its artist’s signature. It appears to be a place that “just is”—without an author, without a story, without meaning.
Each act of tikkun olam is a fine-tuning of our world’s voices. With each tikkun, we are creating meaning out of confusion, harmony from noise, revealing the unique part each creation plays in a universal symphony that sings of its Creator.
This is a deeper meaning of the term tikkun olam: The word olam also means hidden. We need to repair the world so that its Creator is no longer hidden within, but shines through each thing in magnificent, harmonious beauty.
hidden" = 44 (English Ordinal)
hidden" = 70 (Jewish)
מוּסתָר" = 22 (Hebrew Reduction)
מוּסתָר" = 76 (Hebrew Ordinal)
מוּסתָר" = 706 (Hebrew Gematria)
Tikkun olam (Hebrew: תיקון עולם (literally, "repair of the world", alternatively, "construction for eternity") is a concept in Judaism, interpreted in Orthodox Judaism as the prospect of overcoming all forms of idolatry, and by other Jewish denominations as an aspiration to behave and act constructively and beneficially.
Documented use of the term dates back to the Mishnaic period. Since medieval times, kabbalistic literature has broadened use of the term. In the modern era, among the post Haskalah Ashkenazi movements, tikkun olam is the idea that Jews bear responsibility not only for their own moral, spiritual, and material welfare, but also for the welfare of society at large. To the ears of contemporary pluralistic Rabbis, the term connotes "the establishment of Godly qualities throughout the world".
The phrase tikkun olam is included in the Aleinu, part of Jewish congregational prayer. The Aleinu beseeches God:
"לראות מהרה בתפארת עוזך, להעביר גלולים מן הארץ והאלילים כרות יכרתוון לתקן עולם במלכות ש-די"
"to speedily see Your mighty splendor, to remove detestable (idolatry) from the land, and the (false) gods will be utterly 'cut off', to tahken olam in God's kingdom"
In other words, when all the people of the world abandon false gods and recognize God, the world will have been perfected.
Being that we share a partnership with God, humanity is instructed to take the steps towards improving the state of the world and helping others, which simultaneously brings more honor to God's sovereignty. Some scholars,[who?] however, argue that the phrase in the Aleinu prayer is actually not a valid source for the concept of tikkun olam, and that the confusion arises because of the homonym "l'takken" (spelled differently, לתכן) meaning "to establish" rather than "to fix" or "to repair." There are many sources where the reading of לתכן survives today. This section of Aleinu is fundamentally a prayer for the establishment of God’s kingdom and therefore the reading of לתכן fits much better and makes much more sense. If so, the meaning of the phrase is something like, "to establish God's sovereignty over the world."
The meaning of the term in the Talmud is "to make a decree that makes a difficult obligation easier." It is normally unrelated to the more eschatological usage.
The American Conservative movement's prayer book, Siddur Sim Shalom, published by the Rabbinical Assembly and the United Synagogue of Conservative Judaism, "A Prayer for Our Country" includes the verses, "May citizens of all races and creeds forge a common bond in true harmony to banish all hatred and bigotry" and "uniting all people in peace and freedom and helping them to fulfill the vision of your prophet: 'Nation shall not lift up sword against nation, neither shall they experience war anymore.'" Both lines express wholeheartedly the idea of universal equality, freedom, and peace for all.
The Mi Sheberach prayer blesses all of those who are ill and are in need of healing.
The 1975 New Union, American Reform movement's prayer book, Gates of Prayer, includes the text "You [Lord] have taught us to uphold the falling, to heal the sick, to free the captive, to comfort all who suffer pain"
Lurianic Kabbalah dwells on the role of prayer and ritual in tikkun olam. According to this vision of the world, God contracted part of God's self into vessels of light—partly limiting himself—to create the world. These vessels shattered and their shards became sparks of light trapped within the material of creation. Prayer, especially contemplation of various aspects of the divinity (sephirot), releases these sparks of God's self and allows them to reunite with God's essence, bringing them closer to a fixed world. According to Moshe Chaim Luzzatto, in his book Derech Hashem, the physical world is connected to spiritual realms above that influence the physical world, and furthermore, Jews have the ability, through physical deeds and free will, to direct and control these spiritual forces. God's desire in creation was that God's creations ultimately will recognize God's unity and overcome evil; this will constitute the perfection (tikkun) of creation. While the Jews have the Torah now and are aware of God's unity, some believe that when all of humanity recognizes this fact, the rectification will be complete. In recent years Jewish thinkers and activists have used Lurianic Kabbalah to elevate the full range of ethical and ritual mitzvot into acts of tikkun olam. These Jews believe that not only does prayer lift up divine sparks, but so do all of the mitzvot, including those traditionally understood as ethical. The application of the Lurianic vision to improving the world can be seen in Jewish blogs, High Holiday sermons and on-line Jewish learning resource centers.
The association between the Lurianic conception of tikkun olam and ethical action assigns an ultimate significance to even small acts of kindness and small improvements of social policy. However, this association can be a double-edged sword and has begun to trigger critique even within the social justice community. On one hand, seeing each action as raising a divine spark can motivate people to action by giving them hope that their actions will have long-term value. On the other hand, if this is done in a manner that separates the concept of tikkun olam from its other meanings as found in rabbinic literature and the Aleinu prayer, the risk of privileging actions that have no real significance and represent personal agendas is introduced.
The application of Lurianic Kabbalah to ethical mitzvot and social action is particularly striking because Lurianic Kabbalah saw itself as repairing God and the world to come rather than this world and its social relations. Author Lawrence Fine points to two features of Lurianic Kabbalah that have made it adaptable to ethical mitzvot and social action. First, he points out that a generation recovering from the tragedy of the Holocaust resonates with the imagery of shattered vessels. Second, both Lurianic Kabbalah and ethical understandings of tikkun olam emphasize the role of human responsibility and action.
Lurianic Kabbalah" = 119 (Jewish Ordinal)