While the Protocols of the Elders of Zion are usually dismissed as an anti-Semitic hoax, the principles set forth in the Protocols seem to closely match a real-life actual Jewish agenda known as "Tikkun Olam" a concept rooted in Jewish mystical Kabbalistic teaching that authorizes the Jews to reform and reorder society. Translated into English, "Tikkun Olam" means "repairing the world" - a concept which is based in the belief that the natural order of the world and nature's laws are inherently flawed and require the Jewish people to "fix" them.

Outline of the Protocols of the Elders of Zion:

1 The Basic Doctrine: "Right Lies in Might" Freedom and Liberty; Authority and power; Gold = money

2 Economic War and Disorganization Lead to International Government International Political economic conspiracy; Press/Media as tools

3 Methods of Conquest Jewish people, arrogant and corrupt; Chosenness/Election; Public Service

4 The Destruction of Religion by Materialism Business as Cold and Heartless; Gentiles as slaves

5 Despotism and Modern Progress Jewish Ethics; Jewish People's Relationship to Larger Society

6 The Acquisition of Land, The Encouragement of Speculation Ownership of land

7 A Prophecy of Worldwide War Internal unrest and discord (vs. Court system) leading to war vs Shalom/Peace

8 The transitional Government Criminal element

9 The All-Embracing Propaganda Law; education; Masonry/Freemasonry

10 Abolition of the Constitution; Rise of the Autocracy Politics; Majority rule; Liberalism; Family

11 The Constitution of Autocracy and Universal Rule Gentiles; Jewish political involvement; Masonry

12 The Kingdom of the Press and Control Liberty; Press censorship; Publishing

13 Turning Public Thought from Essentials to Non-essentials Gentiles; Business; Chosenness/Election; Press and censorship; Liberalism

14 The Destruction of Religion as a Prelude to the Rise of the Jewish God Judaism; God; Gentiles; Liberty; Pornography

15 Utilization of Masonry: Heartless Suppression of Enemies Gentiles; Masonry; Sages of Israel; Political power and authority; King of Israel

16 The Nullification of Education Education

17 The Fate of Lawyers and the Clergy Lawyers; Clergy; Christianity and non-Jewish Authorship

18 The Organization of Disorder Evil; Speech;

19 Mutual Understanding Between Ruler and People Gossip; Martyrdom

20 The Financial Program and Construction Taxes and Taxation; Loans; Bonds; Usury; Moneylending

21 Domestic Loans and Government Credit Stock Markets and Stock Exchanges

22 The Beneficence of Jewish Rule Gold = Money; Chosenness/Election

23 The Inculcation of Obedience Obedience to Authority; Slavery; Chosenness/Election
24 The Jewish Ruler Kingship; Document as Fiction

Explanation of Tikkun Olam:

Tikkun olam (Hebrew: תיקון עולם or תקון עולם[1]‎) is a Hebrew phrase that means "repairing the world" (or "healing the world") which suggests humanity's shared responsibility to heal, repair and transform the world. In Judaism, the concept of tikkun olam originated in the early rabbinic period. The concept was given new meanings in the kabbalah of the medieval period and has come to possess further connotations in modern Judaism.

The term "mipnei tikkun ha-olam" (perhaps best translated in this context as "in the interest of public policy") is used in the Mishnah (the body of classical rabbinic teachings codified circa 200 C.E.). There, it refers to social policy legislation providing extra protection to those potentially at a disadvantage--governing, for example, just conditions for the writing of divorce decrees and for the freeing of slaves.

In reference to individual acts of repair, the phrase "tikkun olam" figures prominently in the Lurianic account of creation and its implications: God contracted the divine self to make room for creation. Divine light became contained in special vessels, or kelim, some of which shattered and scattered. While most of the light returned to its divine source, some light attached itself to the broken shards. These shards constitute evil and are the basis for the material world; their trapped sparks of light give them power.

The first man, Adam, was intended to restore the divine sparks through mystical exercises, but his sin interfered. As a result, good and evil remained thoroughly mixed in the created world, and human souls (previously contained within Adam's) also became imprisoned within the shards.

The "repair," that is needed, therefore, is two-fold: the gathering of light and of souls, to be achieved by human beings through the contemplative performance of religious acts. The goal of such repair, which can only be effected by humans, is to separate what is holy from the created world, thus depriving the physical world of its very existence—and causing all things return to a world before disaster within the Godhead and before human sin, thus ending history.

While contemporary activists also use the term "tikkun olam" to refer to acts of repair by human beings, they do not necessarily believe in or have a familiarity with the term’s cosmological associations. Their emphasis is on acts of social responsibility, not the larger realm of sacred acts--and on fixing, not undoing, the world as we know it.

The phrase "tikkun olam" was first used to refer to social action work in the 1950s. In subsequent decades, many other organizations and thinkers have used the term to refer to social action programs; tzedakah (charitable giving) and gemilut hasadim (acts of kindness); and progressive Jewish approaches to social issues. It eventually became re-associated with kabbalah, and thus for some with deeper theological meaning.

Thus, over time tikkun olam went from being part of the religious technology of medieval mystics to a standard part of the vocabulary of contemporary North American Jews. Its goal shifted from dissolving history to advancing it. But the phrase “tikkun olam” remains connected with human responsibility for fixing what is wrong with the world. It also appears to respond to a profound sense of deep rupture in the universe, which speaks as much to the post-Holocaust era as it did in the wake of the expulsion from Spain and other medieval Jewish disasters.

Contemporary usage of the phrase shares with the rabbinic concept of "mipnei tikkun ha-olam" a concern with public policy and societal change, and with the kabbalistic notion of "tikkun" the idea that the world is profoundly broken and can be fixed only by human activity.

However, except within traditionalist Hasidic communities, the use of "tikkun olam" rarely reflects the belief that acts outside the realm of social responsibility (for example, making a blessing before eating) effect cosmic repair; that tikkun repairs the Divine self; or that the goal of "tikkun" is the complete undoing of the created world itself.

Tikkun olam, once associated with a mystical approach to all mitzvot, now is most often used to refer to a specific category of mitzvot involving work for the improvement of society—a usage perhaps closer to the term’s classical rabbinic origins than to its longstanding mystical connotations.

http://www.myjewishlearning.com/practices/Ethics/Caring_For_Others/Tikkun_Olam_Repairing_the_World_.shtml