Many thanks to Andrew Nussbaum's sheet on Social Justice Vs Tikkun Olam
עַל כֵּן נְקַוֶּה לְּךָ יְיָ אֱלֹהֵֽינוּ לִרְאוֹת מְהֵרָה בְּתִפְאֶֽרֶ עֻזֶּֽךָ לְהַעֲבִיר גִּלּוּלִים מִן הָאָֽרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן לְתַקֵּן עוֹלָם בְּמַלְכוּת שַׁדַּי: וְכָל בְּנֵי בָשָׂר יִקְרְאוּ בִשְׁמֶֽךָ לְהַפְנוֹת אֵלֶֽיךָ כָּל רִשְׁעֵי אָֽרֶץ: יַכִּֽירוּ וְיֵדְעוּ כָּל יוֹשְׁבֵי תֵבֵל כִּי לְךָ תִּכְרַע כָּל בֶּֽרֶךְ תִּשָּׁבַע כָּל לָשׁוֹן: לְפָנֶֽיךָ יְיָ אֱלֹהֵֽינוּ יִכְרְעוּ וְיִפּֽוֹלוּ וְלִכְבוֹד שִׁמְךָ יְקָר יִתֵּֽנוּ: וִיקַבְּלוּ כֻלָּם
Aleinu Prayer, Second Paragraph
Therefore we put our hope in You, Hashem our G-d, that we may soon see Your mighty splendor, removing detestable idolatry from the earth, and false gods will be utterly cut off, when the world will be perfected (l’takein olam) through the Almighty's sovereignty. Then all humanity will call upon Your Name, to turn all the earth's wicked toward you. All the world's inhabitants will recognize and know that to You every knee should bend, every tongue should swear.
בראשונה היה עושה בית דין במקום אחר ומבטלו. התקין רבן גמליאל הזקן שלא יהו עושין כן, מפני תקון העולם.
בראשונה היה משנה שמו ושמה, שם עירו ושם עירה. התקין רבן גמליאל הזקן שיהא כותב איש פלוני וכל שם שיש לו, אשה פלונית וכל שם שיש לה, מפני תקון העולם.
...הלל התקין פרוזבול מפני תקון העולם.
At first, a man [who had sent his wife a divorce via messenger] would set up a religious court in a different place [from where the wife lived] and cancel [the bill of divorce]. Rabban Gamliel the Elder enacted that they not be able to do this, due to Tikkun HaOlam.
At first, a man could change his name and her name, the name of his city, or the name of her city. Rabban Gamliel the Elder enacted that one would write: "The man, So-and-so, and any other name that he has, and the woman, So-and-so, and any other name that she has," due to Tikkun HaOlam.
...Hillel instituted the prozbul [a court-issued exemption from the Sabbatical year cancellation of a personal loan] due to Tikkun HaOlam.
Mishan Gittin Elucidated, Artscroll
For the sake of Tikkun Olam, the general good. All these names must be listed so that there should not later arise any doubt about whether the get she received was really for her husband and herself...if they are known by several names in the same town, and the get mentions only one of them, it is still valid, because, in this instance, there is no doubt as to their correct identities (Rav, Tosefos.)
המוכר עבדו לגוי או לחוצה לארץ, יצא בן חורין. אין פודין את השבויין יותר על כדי דמיהן, מפני תקון העולם. ואין מבריחין את השבויין, מפני תקון העולם. רבן שמעון בן גמליאל אומר: מפני תקנת השבויין. ואין לוקחים ספרים תפלין ומזוזות מן הגוים יותר על כדי דמיהן, מפני תקון העולם.
[With regard to] one who sells his slave to a non-Jew or to someone outside Eretz Yisrael, [the slave automatically] goes free. We do not ransom captives for more than they are worth, due to Tikkun HaOlam. We do not help captives escape, due to Tikkun HaOlam. Rabban Shimon ben Gamliel says: "[It is] due to the enactment of the captives. We do not buy sefarim [Torah scrolls or holy books], tefillin, and mezuzot from the non-Jews for more than their worth, due to Tikkun HaOlam.
(ב) א. כי צריך כל אדם לומר: כל העולם לא נברא אלא בשבילי (סנהדרין לז א). נמצא כשהעולם נברא בשבילי, צריך אני לראות ולעין בכל עת בתקון העולם. ולמלאות חסרון העולם, ולהתפלל בעבורם.
(2) 1. Since each man must say, "The whole world was only created for me." (Sanhedrin 37) -- hence, insofar as the world was created for me, I must at all times see and look into tikkun olam/rectifying the world and to fill the lackings of the world and pray for them.
Dr. Jonathan Krasner, "The Place of Tikkun Olam in American Jewish Life", Jerusalem Center for Public Affairs, 2014. http://jcpa.org/article/place-tikkun-olam-american-jewish-life1/
Leonard Fein was fond of saying that “in order to survive, a people needs more than a strategy; it needs a reason.” The secret of the rise of tikkun olam was its power to give meaning to Jewish identity by reinforcing liberal political and social values that were already deeply ingrained in the vast majority of American Jews. Most Jews had a vague sense of correlation between their Judaism and their liberalism. Tikkun olam legitimized it and gave it a name. Tikkun olam promises much and demands comparatively little in the way of sacrifice. This is its greatest strength and, perhaps, its major weakness.
R. Jonathan Sacks, "Tikkun Olam: Orthodoxy's Responsibility to Perfect G-d's World", Orthodox Union West Coast Convention Speech, 1997 http://advocacy.ou.org/tikkun-olam-orthodoxys-responsibility-to-perfect-g-ds-world/
Our task is to become a particular living example of a set of universal truths, and therefore the conflict between the universal and the particular in Judaism is not a conflict at all because... it is only by being true to ourselves that we can be true to other people... Only by having the courage to be different can we be role models to the dignity of difference. That is why Tikkun Olam in my view is the special responsibility of we who are the guardians of Torah. ... We have the chance today of shaping a society built on justice and compassion... If we do it the world will be a better place; if we do it, we will be better Jews.
What many consider Tikkun Olam is really the mitzvah of Chesed. And practicing chesed is critical to humanity and the world.
(יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃
Learn to do good, seek justice, relieve the oppressed, bring justice for the orphan, seek defense for the widow.
(ה) כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַֽעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃ (ו) גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַֽעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃ (ז) וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבֽוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
...if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbor; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt; then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
(ד) העולם עומד. לא נברא העולם אלא בשביל שלשה דברים הללו:
(ה) על התורה. שאלמלי לא קבלו ישראל את התורה לא נבראו שמים וארץ, דכתיב (ירמיה ל״ג) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי [שבת פ״ח ע״א]:
(ז) ועל גמילות חסדים. דכתיב (תהלים פ״ט) עולם חסד יבנה. וגמילות חסדים הוא, לשמח חתנים, ולנחם אבלים, ולבקר חולים, ולקבור מתים, וכיוצא בזה:
(4) "The world stands": The world was only created for the sake of these three things....
(5) "on the Torah": Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jer. 33:25), “Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set." (Shabbat 88a)...
(7) "and on acts of lovingkindness": As it is written (Ps. 89:3), “The world is built up by your kindness." And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like.
(ב) שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
(2) Shimon the Righteous was from the remnants of the Great Assembly. He would say, "On three things the world stands: on the Torah, on the service and on acts of lovingkindness."
למה על אלו דברים ולא על דברים אחרים? ...כי הנבראים נבראו בשביל שיש בהם הטוב...רק מצד הטוב שיש שנמצא בכל אחד הקיום... לכן תמצא בכל מעשה בראשית שאמר וירא ה' כי טוב...
ומה שהאדם הוא טוב...הבחינה האחת היא כשהוא טוב בעצמו...הבחינה השנית שיהיה טוב לשמים...השלישית שראוי שיהיה טוב אל זולתו מבני אדם אשר נמצאים אתו...
וכנגד השלישי שצריך שיהיה אדם שלם וטוב עם זולתו זהו גמילות חסדים; כאשר עושה לזולתו חסד חנם הנה אין ספק שבזה הוא טוב לזולתו. ואין דבר טוב מזה כאשר עושה טוב לזולתו בחנם ואז הוא טוב לגמרי.
Maharal, Derech Chaim, ibid. – Chesed is the highest form of goodness.
Why does the world stand specifically upon these three things and not others? [The Maharal then explains how each of these three values maintains the world; we will look at his explanation of kindness. –Ed.] The reason is that everything that was created only deserves to exist in as much as it is inherently good. It is the goodness in each object that allows it to exist … For this reason we find that after the creation of each object during the six days of Creation, it is written that God saw that it was good …
Man’s capacity for goodness can be divided into three parts: His own intrinsic goodness; his goodness in his relationship with God; and his goodness in his relationships with his fellow human beings …
Chesed corresponds to this third aspect of man’s life; for it is eminently clear that when man performs kind deeds for his fellow men without expecting any reimbursement, he is being good towards them. There is, in fact, no greater good than when one bestows kindnesses upon others from his own volition – in doing so he is truly and really “good.”
שצונו להדמות אליו ית'...שנאמר והלכת בדרכיו ...שענינו להדמות בפעולות הטובות והמדות החשובות שיתואר בהם הא-ל יתעלה...
Sefer Hamitzvot, Mitzvat Asei #8
We are commanded to emulate God, as it is written, “And you shall go in His ways…” This implies emulating the good actions and good attributes that are used to describe God.
חייב אדם לטרוח בעמל נפשו על תקנת חבירו אם דל ואם עשיר וזאת מן החמורות ומן העקרים הנדרשים מן האדם.
Rabbeinu Yonah, Sha’arei Teshuvah (The Gates of Repentance) 3:13
One is obligated to toil, exerting himself to the depths of his very soul, on behalf of his fellow man, be that person rich or poor. This is one of the most crucial and important things that man is called upon to do.
When I asked people on Facebook, many answered, Love your neighbor. ואהבת לרעך כמוך. This derives from the famous gemara in Shabbat.
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי כׇּל הַתּוֹרָה כּוּלָּהּ כְּשֶׁאֲנִי עוֹמֵד עַל רֶגֶל אַחַת! דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשַׁהּ הוּא, זִיל גְּמוֹר.
There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.
However, Hillel doesn't say it's the most important Mitzvah. He says it is a prerequisite for all the other mitzvoth, or a basiss for them, and afterwards one must study. Let's look at Torah Study.
The Gemara asks: Is that so? And did we not learn in a mishna: These are the matters that a person does them and enjoys their profits in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them. By inference: These matters, yes, one enjoys their profits in this world and the principal exists for him in the World-to-Come; other matters, no.
(א) שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם:
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים:
(1) The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.
.....What constitutes torah? Is everything Torah?
"Let My People Know", Boruch Werdiger , The Laws of Torah Study, 1794
The Laws of Torah Study, means “all of the Written Torah, as well as the Oral Torah in its entirety,” and “all of the mishnayot, the braytot, and the sayings of the sages of the Talmud expounding on the 613 commandments, with all of their conditions, and particulars, and all of the particulars of Rabbinic law. In our times, this also includes the legal decisions of… the authorities like the Tur, the Shulchan Aruch, and its glosses . . . [it also includes learning] the reasons for those laws . . . [in] works like the Rosh and Beis Yosef.”
...To the contrary, while the Alter Rebbe elevates the demands and the significance of Torah study, he also expands the franchise. Time and again, the Alter Rebbe endeavors to explain how the obligation to know and to learn, or the reward for doing so, extends to every individual in some way or another. It is both universal –– and elastic. In discussing those who are not fully equipped to fully meet his high standards, his point is never to exclude or excuse, but to include them in this enterprise.
"Every person is obligated to remember the words of the Torah,” he writes, “in accordance with his abilities and his powers of recall, whether that means a lot or a little Torah.” Thus the Torah both individuates and unifies. The Mishnah famously extols Torah study as being “commensurate to them all,” meaning all the other commandments. In a play on the Hebrew, Rabbi Ashknazy writes that, with his little treatise, Rabbi Schneur Zalman “explained the obligation to study Torah, and a study program, for each and every person, without exception.” Truly, the Torah is for all.
Last thoughts
החכמה אב לכל הנמצאות...כך יהיה הוא אב לכל יצוריו של הקב"ה ולישראל עיקר, ויבקש תמיד רחמים וברכה לעולם כדרך שהאב העליון רחמן על הויותיו...
Rabbi Moshe Cordevero, Tomer Devorah Ch. 3
One should emulate God in the sense that just as He is Father to everything in Creation, so should one see himself as father to all creatures – especially fellow Jews – and should always desire compassion and blessing for the entire world.