The third kabbalistic doctrine of creation is tikkun, "restoration." After the destructive "breaking of the vessels," the remaining processes of creation are called forth to reformulate and repair this fissure. The chief medium of tikkun is the light that issues forth from "primordial man’s" head.

This light is supported by new structures, or configurations, called partzufim ("faces"). These take the place of the Sefirot ("emanations") as the principal manifestations of the Adam Kadmon ("primordial man"). The partzufim aid the reconstruction of the Sefirot. Thus the first Sefirah, keter ("crown"), is re-formed as the "face" of the "long-faced one" (Arikh Anpin). The emanations of Wisdom and Intelligence now become the "faces" of "father and mother" (Abba and Imma). From this union a new partzuf is created, known as "the short-faced one" (Ze’eir Anpin), which is made up of the six lower Sefirot.

This newest "face" undergoes an embryonic development and birth. Finally, the tenth Sefirah, "kingdom," becomes the feminine aspect of the emanations. This is boldy anthropomorphic in its symbolism, but Isaac Luria saw to view these "newer" emanations as power centers through which the creative dynamism of the Godhead was able to function and assume form. Indeed, in Luria’s conception, the personalities of the Bible were transformed into metaphysical figures from which sprang partzufim!

Luria ultimately is concerned with the implementation of tikkun. Despite the process described above, he maintains that certain conclusions about creation depend on man’s performance. The object of this human activity is the restoration of the world to its spiritual place, its separation from the world of dark forces, and the achievement of a permanent blissful state of communion between every creature and God that the "dark forces" will be unable to disrupt or prevent. Human activity carried out in consonance with the laws of Torah can prepare the way for "restoration" of the lower worlds.

That this theory of the creation of the universe evinced a Gnostic character cannot be denied -- particularly the fateful crisis within the internal workings of the Godhead itself and the search for a path of cosmic restoration, wherein man is assigned a central role. The fact that such an unrecognized Gnostic theology was able to dominate the mainstream of Jewish religious thought for over two centuries underlines one of the great historical paradoxes in Jewish history.

The Creation as depicted from the Sarajevo Haggadah, Spain, c. 1400. Top right panel -- the earth unformed and void; top left -- the division of light and darkness (first day); bottom right -- the division of the waters (second day); bottom left -- the creation of vegetation (third day).