Mirsky, Yehudah (2008). "Tikkun Olam: Basic Questions and Policy Directions". Facing Tomorrow. The Jewish People Policy Planning Institute. pp. 213–229. Retrieved 22 October 2018 – via Berman Jewish Policy Archive.
Rabbi Joseph Elias, in his introduction to the Nineteen Letters summarizes Rabbi Hirsch's Commentary on Genesis 9:27 in this manner: "[T]hese spiritual pursuits ... are meant to lead to proper action, to the right response to the ever-changing conditions of life, in order 'to prepare the world for the kingdom of G-d', as we put it in our daily prayers." see History. Thus Hirsch explicitly relates tikkun olam to practical sociological rectification of the material world. See also Rabbi Shelomoh Danziger, "Rediscovering the Hirschian Legacy", Jewish Action 5756/1996, p. 23 (accessed October 23, 2008)
Rabbi Joseph Elias, in his introduction to the Nineteen Letters summarizes Rabbi Hirsch's Commentary on Genesis 9:27 in this manner: "[T]hese spiritual pursuits ... are meant to lead to proper action, to the right response to the ever-changing conditions of life, in order 'to prepare the world for the kingdom of G-d', as we put it in our daily prayers." see History. Thus Hirsch explicitly relates tikkun olam to practical sociological rectification of the material world. See also Rabbi Shelomoh Danziger, "Rediscovering the Hirschian Legacy", Jewish Action 5756/1996, p. 23 (accessed October 23, 2008)
Dr. Judith Bleich, "Rabbi Samson Raphael Hirsch: Ish al Ha'edah"Jewish Action, issue unknown, p. 28 (accessed October 23, 2008): "[Hirsch aimed at n]othing less than transformation of the entire Jewish community and ultimately, the molding of society at large in its moral image (tikkun olam)."
Rose, Or N.; Green Kaiser, Jo Ellen; Klein, Margie (2008). Righteous indignation : a Jewish call for justice. Jewish Lights Pub. p. 22. ISBN9781580233361. OCLC171111564.
zeek.net
Jill Jacobs. "The History of Tikkun Olam", Zeek: A Jewish Journal of Thought and Culture, June 2007. "To our contemporary pluralist ears, the rejection of other religions appears intolerant and proselytizing. Most contemporary Jews who extol the value of tikkun olam certainly do not understand this term as a mandate to impose worship of the Jewish God on all other peoples. ... In our conception, this manifestation of divinity will not require the elimination of other means of religious worship, but rather the establishment of Godly qualities throughout the world."
