The impetus that drives us to social action is the urge to bring justice and fairness to the interactions between people, especially those interactions in which there is an imbalance of power and a consequent likelihood of abuse. In our tradition, this urge is formally recognized in the requirement of tikkun olam. In addition to the requirement to seek social justice in the relationships of person to person and person to society, many Jews today extend the umbrella of tikkun olam to embrace the imperative to reverse and repair the damage humankind is inflicting on our natural environment and on the other creatures with whom we share this fragile world.

So, is there a mitzvah, a law, that requires us Jews to “repair the world”? Actually, rather than being a specific mitzvah, the concept of tikkun olam is one of a set of over-arching principles that permeate and are implied by the law. This has been written about by many commentators. For example, Nahmanides (Ramban), in his commentary on Deuteronomy 6:18 (“You shall do what is right and good in the eyes of God”), said that it provides the moral foundation for the specific Torah duties that we have toward others. Similarly, Rabbi Akiva emphasized the admonition in Leviticus to “love your neighbor as yourself” as being absolutely central to our moral identity.

In modern times, especially in America, the pursuit of social justice has become a prominent feature of Jewish life. The brave involvement of many Jews in the struggle for civil rights in the mid to late twentieth century comes to mind. Likewise, the engagement of the Reform movement in the many contemporary issues of human dignity and social justice is exemplary; from disaster relief in the US and worldwide to action in support of the victims of the continuing genocide in Darfur. In a sense, this growing involvement is a consequence of our recent emergence from the oppression that characterized diaspora life over the centuries. During those long years, most Jews were primarily focused inwardly; intent on personal and community survival. With our own increasing autonomy and ability to influence the greater society comes a return to the notion of healing the entire world – after all, we say tikkun olam; not tikkun Y’srael.

The above strains of thought underpin Kol Ami's approach to social action. Along with prayer and study, tikkun olam is one of the three fundamental pillars on which Judaism is founded. Broad based involvement of the Kol Ami community in the sacred work of social action is our goal.