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from PART III - THE SOCIAL FUNCTION OF MYSTICAL IDEALS IN HASIDISM
HASIDISM has been a bifurcated movement from its inception. It was both a popular movement centred around the charismatic figure of the zaddik who reached down to all strata of the community to elevate them spiritually, and at the same time a continuation of the kabbalistic tradition for a spiritual élite. The question of messianism or redemption is one area where the distinctions between the popular and élitist aspects of hasidism can be clearly discerned. Though messianism in hasidism has been discussed at length, there is very little discussion of personal redemption, a theme closely related to the élitist aspect of hasidism.
Personal redemption is relevant to a small spiritual élite who attempt to attain this state in their personal lives without regard to the redemptive state of the world as a whole. This concept is found in the writings of R. Jacob Joseph of Polonnoye who attributes it to the Baal Shem Tov. The Maggid of Mezhirech relates it to his doctrine of unio mystica. His disciples moved away from this concept as the idea of the popular zaddik grew in prominence. Personal redemption again became a central concern with the rejection of popular zaddikism by the Przysucha-Kotsk school. It reached its fullest development in the writings of R. Mordecai Joseph of Izbica who made it the cornerstone of his teachings.
Gedaliah Nigal has recently called attention to the importance of personal redemption in the writings of R. Jacob Joseph of Polonnoye. Redemption, like many other concepts in R. Jacob Joseph's teachings, operates on three levels, olam (the sefirotic world), shanah (the physical world), and nefish (the individual). The three levels of exile and redemption are those of the Shekhinah, the Jewish people, and the individual soul. The individual soul is in the exile of the evil inclination (yetser hara) and spiritual darkness. Since this was the first exile, it is also the first redemption that must be prayed for. It is only after attaining the personal redemption of the soul that one can aspire to the other levels of redemption. It would seem to be related to the zaddik's self-preparation for his task of spiritually raising his followers. One must redeem oneself before attempting to redeem others. Personal redemption is intimately related to the major themes in R. Jacob Joseph's thought and can only be properly understood in the context of a comprehensive study of his writings.
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