Tohu and Tikun

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The World of Chaos (Hebrew: עוֹלָם הַתֹּ֫הוּ, romanized: ʿŌlām hatTōhū) and The World of Rectification (Hebrew: עוֹלָם הַתִקוּן, romanized: ʿŌlām hatTīqūn) are two general stages in Jewish Kabbalah in the order of descending spiritual worlds known as "the Four Worlds". In subsequent creations, they also represent two archetypal spiritual states of being and consciousness. Their concepts derive from the new scheme of Lurianic Kabbalah by Isaac Luria (1534–1572), the father of modern Kabbalah, based on his interpretation of classic references in the Zohar.

The implications of tohu and tikkun underlie the origin of free will and the evil realm of the qlippoth caused by the "Shattering of the Vessels" (שְבִירַת הַכֵּלִים), the processes of spiritual and physical exile and redemption, the meaning of the 613 commandments, and the messianic rectification of existence.

Tikkun also means the esoteric sifting or clarification (בירור) of concealed divine sparks (ניצוצות) exiled in physical creation. This new paradigm in Kabbalah replaced the previous linear description of descent by Moses ben Jacob Cordovero with a dynamic process of spiritual enclothement, where higher souls invest inwardly in lower "vessels".

The cosmic drama of tikkun in Lurianic Kabbalah inspired the 16th-18th century popular Jewish imagination, explaining contemporary oppression and supporting messiah claimants. The essential tikkun is to have peace and order in Creation. The revivalist Hasidic Judaism from the 18th century onwards, internalised esoteric Lurianism through its concern with experiencing divine omnipresence amidst daily material life.

The terminology of the modern ideal of tikkun olam "repairing the world" is taken from the Lurianic concept but applied more widely to ethical activism and justice in contemporary society.

The individual Tikun may or may not also include gilgul (reincarnation) theology; this means that, whether or not it is contemplated about tikkun, the latter must correspond to one or more decisive actions that prevent a previous lack. The difference between Tikkun Olam and individual Tikkun focuses on the qualitative scope and devotional commitment to it for which the rectified object is so elevated or correct, therefore, both in the World and among people. Isaac Luria stated that only subsequently can, for example, previously absent Mitzvot be fulfilled, and this is the thing related to both tikkunim, which are different in terms of work carried out and the areas to which they refer.