Four Expressions of Redemption (2)

The Jewish concept of redemption has had a definitive influence upon world culture.  The model I am suggesting here allows us to observe and investigate these developments.  Christianity generally applied all of the redemption ideas outside the realm of history, negating the tangible historical foundations of the idea of redemption.  The idea of redemption beyond history became a reality in Christianity, in a world where history followed its natural course.  In other words, in an unredeemed world, oppression, slavery, poverty and suffering reign.

     In contrast, in the modern world, cosmopolitan and national movements have arisen, which revolve around ideas of historical redemption.  These ideas can be paralleled to the two sides of the historical axis.  It is important to emphasize the conflict that existed between these two sides.

     Judaism unites all these dimensions.  It presents us with the vision of national liberation and a social utopia that encompasses all of humanity.  In this sense it is similar to all the modern movements that dream about changing the world.  However, Judaism also believes in personal immortality, alongside the vision of an altered world.

     The model we have used is not perfect.  It does not cover a group of approaches, for example the mystical approach.  It does not discuss the changing of history, nor cosmic change, nor even a spiritual world after death.  The mystical experience was perceived as redemptive: as a revelation in which man perceives the true reality.  This mystical approach is similar to the existential approach which sees redemption in the encounter between man and God.  Rabbi Soloveitchik uses a similar concept in his book "The Lonely Man of Faith."

     It is particularly surprising that even Professor Yeshayahu Leibowitz, who rebels against the historical use of the term redemption, used this term in a sense not far from the one suggested here:

"Religion seen as Torah and commandments redeems Man from the bonds of nature.  This is not redemption in the Christian sense, in which man is redeemed because of his awareness of his redemption; it is true redemption, liberation from the bonds of meaningless natural cause and effect.  This man who lives in the world of halakha...does not act only according to the natural realities and his life is not the result of only natural causes, which act through his body and his mental tendencies as they do in the life of an animal.  Instead he devises his life, meaning that he is autonomous in the precise meaning of the word... and only an autonomous creature is worthy of the title Man... this is the power and greatness of religion as halakha, which transports Man from the natural world of necessity to a world of choice, intention and aim." (Y. Leibowitz, JUDAISM, "A Jewish Nation and the State of Israel," pg.  60).

     This position has a parallel in the thought of Rabbi Soloveitchik, as well as in early Hassidic positions.

Negation of Redemption

The concept of redemption has made its mark on all of humanity.  However, this idea conflicts not only with those who would see it one dimensionally.  It conflicts also with those who are trying to negate it absolutely.  This negation stems largely from the failure of modern utopian visions and from corruption of ideologies that we have witnessed in the last century.  The faith in redemption conflicts with nihilist ideas and believes that history has a goal.  There are philosophers who think that there is no such goal, and therefore the concept of redemption is meaningless.  However, in various works of literature and theater we are exposed to the idea that it is the longing for a utopia itself that is the source of the problems and troubles.  In these works the here and now become the preferred contenders and take precedence over the tomorrow, the redemption and the destined land.

     Although it is somewhat comparable, Yeshayau Leibowitz's opinion is different.  He speaks of the messianic ideal as an idea that cannot be actualized in the real world.  And therefore we must distinguish between the messianic idea and the attempts to make it a historical and political reality, which can lead to the rise of false messiahs.  According to Yeshayahu Liebowitz, the messianic idea is a principle for judging the reality, a measure against what exists, which forces us to recognize the negatives in our reality and rouses us to combat them.  In this, his opinion is opposed to those who believe only in the here and now.  However, in his view the messianic idea cannot be actualized in our flawed reality, and therefore its fulfillment is its destruction.