There are three forms of Hisbonenus (meditation):

1. Study-meditation: After mastering the concept thoroughly, one meditates on it

s profundity, until the intellectual element shines forth for him.
2. Meditation before Tefillah: This is directed toward sensing the vitality of t
he concept learned, in contrast to sensing the intellectual element emphasized i
n study-meditation.
3. Meditation during Tefillah: To sense the "G-dly element" in the concept learn
ed.
These are the three rungs on the ladder of sensitivity [to G-dliness]. It is onl
y by G-d's kindness towards us that we may occasionally sense G-dliness spontane
ously, without any Avodah at all. This comes about by virtue of the quality of U
ltimate Essential G-dhood within the soul. For Avodah by one's own efforts, howe
ver, these three forms of meditation are essential.
----------Active vs.Passive Meditation
Hitbonenut is the Jewish mystical discipline of active thought-meditation. In 19
86 a collection of Hebrew manuscripts, roughly 200 years old, written by Rabbi S
chneur Zalman of Liadi (the first Lubavitcher Rebbe) was published. One of these
manuscripts (Ma'amorim Ketzarim, Inyonim, p. 133) discusses passive versus acti
ve thought-meditation. This amazingly contemporary treatise sheds light on some
of the pitfalls of passive meditation and lends insight into the distinctions be
tween passive and active meditation. The following is a translation and adaptati
on of this manuscript into English, followed by a few notes. An uninterrupted st
ream
of consciousness
brings the person to the general state of airy vision
There are two different methods of thought-meditation:
1) The first method entails centering and settling one's consciousness on the ge
neral sense of an idea, while passively withdrawing from all thoughts, feelings
and body sensations.
The one who meditates disengages and contracts the mind, and in no way increases
the breadth or detail of understanding. This is done by fixating on a point of
awareness in an uninterrupted stream of consciousness for approximately half an
hour, which brings the person to the general state of "airy vision". (This may t
ake weeks or months of preparation to accomplish).
Airy vision results from thought-meditation that uses the superficial powers of
the intellect to divest the idea that is the focus of the meditation of any conc
rete definition. By thus abstracting the idea, the person will come to perceive
through the mind's eye the subtle spirit of the idea as an airy vision devoid of
tangible meaning. In this context the prophets said, "And they will be swept aw
ay by the [cosmic] wind," and "When you will gaze upon [the idea] it will be nau
ght." As a result of this type of meditation, many people have been misled and d
eluded by their own imagination and by charlatans who promote futile and vain vi
sions for their own gain.
Little deliberation is required to recognize this type of meditation. A few simp
le indications may be: a) As bodily tensions are released, the person may experi
ence slight twitching, jerking or nervous movements. b) As the emotions are sett

led and calmed, a slight turbulence, disturbance or racing may be felt in the he
art. c) The mind is empty of thoughts and all thoughts that arise dissipate. d)
There is an increase in self-awareness.
2) The second method demands detailed, broad and deep comprehension, as opposed
to withdrawing from the intellect. This process requires intense mental exertion
to increase one's awareness of the open, simple and revealed meaning of the ide
a, to scrutinize and elaborate on the concept's many details, facets and ramific
ations, and not to allow the mind to contract and settle on one point alone. The
indications for the second type of meditation are profoundly different than the
indications for the first type. This intense mental exertion is so all-consumin
g that the person has no sensation of 'self' at all
There is no passive dissipation of the energies of the body, heart, and mind wha
tsoever; rather, there is active exertion, concentration and channeling of all t
he person's powers into the mind. This intense mental exertion is so all-consumi
ng that the person has no sensation of "self" at all.
The awareness achieved through active thought-meditation is very different from
the consciousness reached through passive meditation, where the person is suscep
tible to imaginings, vain visions and futile delusions. To the contrary, the per
son enclothes the idea in many metaphors and analogies until it is thoroughly co
mprehended and the truth can be perceived vividly through the mind's eye.
Another indication that one is engaged in active thought-meditation is the yearn
ing to grasp new insights into the idea; to discover in every nuance the implici
t and specific meaning. The person will be entirely oblivious to the "self," for
the mind's total preoccupation with the idea completely overshadows any sensati
ons of the heart. The person inescapably becomes egoistic and is ultimately in dir
ect opposition to G-dliness
Regarding the ecstasy and awakening that come through the first type of meditati
on, the person will find the arousal exceedingly euphoric. This happens because
the meditative process of emptying one's mind is specifically directed toward br
inging exhilaration into the "self". In actuality, this state constitutes a dual
ism between G-d and the individual. The person inescapably becomes egoistic and
is ultimately distant from and in direct opposition to G-dliness, he returns str
ongly his sense of "self" being connected, [or worse, "soars upward like an eagl
e and proclaims 'I am and there is no other'"].
In contrast, with the second type of meditation, enlightenment comes only throug
h channeling and emanating G-dliness (as a by-product). The person is not prepar
ing the "self" to experience a revelation, but rather, is absorbed in intense me
ntal exertion and is devoted to the vivification of a Torah insight. Enlightenme
nt is spontaneously triggered by the Torah's G-dly wisdom, through "gazing at th
e Glory of the King and nothing else," and not because the person has cleared th
e mind in order to receive a revelation. The fool's perpetuation of self-centere
dness shuts out G-dly enlightenment
Nor is the person enthralled by accompanying feelings of ecstasy, for the consci
ous awareness of "self" has no prominence at all, making exhilaration and other
associated sensations irrelevant. So it is written, "The fool does not desire [t
rue] enlightenment," but seeks feelings of ecstasy. Moreover, the fool's perpetu
ation of self-centeredness shuts out even the faintest glimmer of G-dly enlighte
nment.
Another distinction is that the ecstasy experienced through the first type of me
ditation may cause a person to feel high and mighty, and to become callous, over
bearing and flippant. He will likely acquire a heightened sensitivity to and an
increased appetite for sensual pleasures. Through the second method, however, th

e person becomes truly humble and no longer esteems the "self" to be central. He
is also far from desiring transient pleasures and relating to contemptible char
acter traits, like indignation, oppressiveness, frivolity, etc. Such a person re
gards any negative characteristics he finds within himself as repulsive and depl
orable, takes no credit for personal accomplishments, and considers the "self" t
o be veritably nothing at all.
COMMENTS:
[Gleaned from Rabbi Hillel Paritcher's commentaries on Shar HaYichud and Kuntres
HaHispaalus, written by Rabbi Dov Ber, the second Rebbe of Lubavitch]
Lack of self-centeredness does not imply sublimation, denial or loss of individu
ality. To the contrary, centering upon G-dliness liberates the spirit, whereas h
olding on to one's awareness of "self" obstructs spontaneity, creativity and ent
husiasm. As an unsought and automatic result of attaining G-dly enlightenment, o
ne may be imbued with Supernal Delight, the highest form of human pleasure. Yet
the person is not carried away by this elation and does not give in to it. His i
ntention remains purely to offer delight to G-d through his alignment with the S
upreme Will. He should broaden the viewpoint until the ideas can be seen through
the mind's eye in a single glance
To gain a clearer understanding of how to practice Hitbonenut, active thought-me
ditation, much more explanation is needed. For example, it is taught that one sh
ould not meditate exclusively on a single isolated metaphor, but rather on the c
omplete world-view which results from the synthesis of many metaphors. To do thi
s, the one meditating must dwell at length on the precise meaning of several ide
as until the kernel of each idea crystallizes in his understanding. Then he shou
ld broaden the viewpoint until the ideas can be seen through the mind's eye in a
single glance as one unified insight. By gazing with the mind's eye deep into t
his unified insight, the first level of enlightenment may be realized, which is
the enthusiasm of the natural soul. Next, if he will go beyond the limits of the
physical body and natural soul, through purity of intention and increased inten
sity in the meditation, the second level of enlightenment may be attained, namel
y the awakening of the G-dly attributes of the higher soul. On the third level,
the G-dly attributes of the higher soul illuminate and permeate the attributes o
f the natural soul, which are based in the power centers of the physical body action, emotion, thought, will and pleasure.
-------------Hitbodedut
From Wikipedia, the free encyclopedia
Hitbodedut (Hebrew: ??????????, lit. "self-seclusion", Ashkenazic pronunciation:
hisboydedes/hisboydedus or hisbodedus, Sephardic pronunciation: hitbodedt ) refe
rs to an unstructured, spontaneous and individualized form of prayer and meditat
ion taught by Rebbe Nachman of Breslov. Through hitbodedut one is meant to estab
lish a close, personal relationship with God and gain a clearer understanding of
one's personal motives and aspirations. However, Rebbe Nachman states that the
ultimate goal is to free oneself of all negative traits that obstruct the spirit
ually-transforming non-dual realization of the "Imperative Existent," which is t
he Divinity inherent in all being.[1]
Contents
1 Method
2 Silent meditation
3 See also

4 References
5 Further reading
Method
Breslover Hasid practicing hitbodedut in the Jerusalem Forest. Hitbodedut can be
performed indoors or amidst nature, and alternatively at night.
The method involves talking to God in an intimate, informal manner while seclude
d in a private setting such as a closed room or a private outdoor setting. Rebbe
Nachman taught that the best place for hitbodedut is in the forests or fields.
"When a person meditates in the fields, all the grasses join in his prayer and i
ncrease its effectiveness and power," he wrote.[2] He also suggested practicing
hitbodedut in the middle of the night, when the desires and lusts of this world
are at rest,[3] although doing it during the day is just as effective.
During a session of hitbodedut, the practitioner pours out his heart to God in h
is own language, describing all his thoughts, feelings, problems and frustration
s. Nothing was viewed by Rebbe Nachman as being too mundane for discussion, incl
uding business dealings, conflicting desires and everyday interactions. Even the
inability to properly articulate what one wishes to say is viewed as a legitima
te subject to discuss with God. One should also use the opportunity to examine h
is behavior and motivations, correcting the flaws and errors of the past while s
eeking the proper path for the future.
Rebbe Nachman told his leading disciple, Reb Noson, that hitbodedut should be pr
acticed in a simple, straightforward manner, as if he were conversing with a clo
se friend.[4] He also advised:
"It is very good to pour out your thoughts before God like a child pleading
before his father. God calls us His children, as it is written (Deuteronomy 14:1
), "You are children to God." Therefore, it is good to express your thoughts and
troubles to God like a child complaining and pestering his father."[5]
Silent meditation
Hitbodedut also lends itself to certain silent meditation techniques. One is the
"silent scream," which Rebbe Nachman himself practiced. He described the silent
scream as follows:
You can shout loudly in a "small still voice" Anyone can do this. Just imagin
e the sound of such a scream in your mind. Depict the shout in your imagination
exactly as it would sound. Keep this up until you are literally screaming with t
his soundless "small still voice."
This is actually a scream and not mere imagination. Just as some vessels bri
ng the sound from your lungs to your lips, others bring it to the brain. You can
draw the sound through these nerves, literally bringing it into your head. When
you do this, you are actually shouting inside your brain.[6]
Another form of hitbodedut is called bitul (nullification), in which the practit
ioner meditates on God's presence to the exclusion of all other things, includin
g himself.
Hitbodedut is performed in one's mother tongue, in contrast to most other Jewish
prayers that are recited in Hebrew. Rebbe Nachman did not intend for hitbodedut
to take the place of the three daily prescribed Jewish services, but to supplem
ent them. He recommended that his followers engage in hitbodedut for at least on
e hour each day.
Hitbodedut is a staple practice for all Breslover Hasidim. The practice has been

much publicized throughout Israel and the Jewish diaspora as a unique form of J
ewish meditation, and is practiced by some Jews who are not Breslover Hasidim.

----Devekut, debekuth, deveikuth or deveikus (Heb. ?????; Mod. Heb. "dedication", tr

aditionally "clinging on" to God) is a Jewish concept referring to closeness to
God. It may refer to a deep, trance-like meditative state attained during Jewish
prayer, Torah study, or when performing the 613 mitzvot (the "commandments"). I
t is particularly associated with the Jewish mystical tradition.
Contents
1 Etymology
2 Devekut in Kabbalah
3 Devekut in Hasidism
3.1 Love of God, Awe of God, and nullification of the ego in Hasidism
3.1.1 Hasidus and Mussar
3.1.2 Negation of ego and self sacrifice for another person
3.1.3 Forms of love and fear of God
3.1.4 Love of God and spiritual reward
3.2 The psychological experience of devekut
3.2.1 The natural experience of Nature, and the mystical experience
of Nature
3.3 Deveikut and Jewish observance
3.3.1 Deveikut in cleaving to the Tzadik
3.3.2 Deveikut and Teshuvah
3.3.3 Deveikut and Hasidic prayer
3.3.4 Musical expression of Deveikut in Niggunim
3.3.5 Deveikut and Mitzvot
4 See also
5 References
Etymology
???, or devek, the modern Hebrew word for glue literally means to cling. It is s
ometimes referred to as devekut, "dvekut" or devekus. The concept of Devekut is
important in Jewish culture, particularly in Hasidism and in the history of Jewi
sh thought, mysticism, and ethics.
In modern Israeli Hebrew, "Devekut" or "dvekut" is also often a synonym for dedi
cation toward a particular goal.
In religious Judaism and in academia, "Dvekut" refers most commonly to the philo
sophical, mystical and Hasidic understanding of "Devekut" as "cleaving" or "atta
ching oneself" to God in all areas of life.
Devekut in Kabbalah
See also: Kabbalah
In Kabbalah, close circles of elite scholars would seek elevated mystical states
of devekut, often through ascetic practices.
Until its communal popularisation and psychological internalisation in Hasidism
in the 18th century, Jewish mystical study and practice was confined to close ci
rcles of elite scholars. Medieval Kabbalists often adhered to ethical and asceti
c practices, such as among the Chassidei Ashkenaz of the 12th-13th century. They
sought elevated mystical states as part of their endeavours in Kabbalah Iyunnit
("Conceptual Kabbalistic" investigation). They sought an esoteric, transcendent

scholarship in Scriptural exegesis, that involved subtle metaphysical descripti

ons of Divine emanations and Heavenly Realms. Their elite schools had an influen
ce on wider Jewish thought, with Kabbalah and Hakirah (Medieval Rationalistic Je
wish philosophy) emerging as the two competing traditions of Jewish theology.
The view from Safed. The great Kabbalists of 16th century Safed would welcome th
e Divine feminine Sabbath Bride in the fields at Friday dusk
After the Expulsion from Spain in the 15th century, Kabbalah replaced Hakirah as
the mainstream theology of Judaism, both in scholarly circles and in the popula
r imagination. Kabbalah received great revival among the emergent leading mystic
community of 16th century Safed in Israel, that comprised great Rabbinic figure
s from Spain.
The path in dveikut of historical Kabbalah, both in its first Medieval dissemina
tion, and in its 16th century Renaissance, was dependent on many conditions. Kab
balistic thought was limited to more advanced scholars. This was both a historic
al tradition, and an inherent characteristic. The form of historical Kabbalah em
bodied in its texts required extensive understanding of mainstream Rabbinic text
s, in order to correctly understand its subtle metaphors, and to avoid their ant
hropomorphism. This danger was subsequently born out in the heretical misinterpr
etations of Kabbalah by the Sabbateans and their successors. With advanced under
standing, dveikut was allied with ascetic practices.
Devekut in Hasidism
See also: Hasidic philosophy
In The Earth is the Lord's: The Inner World of the Jew in Eastern Europe,[1] Abr
aham Joshua Heschel evokes the world of Eastern European Jewish life. He interpr
ets it as a supreme expression of the Jewish spirit
The Hasidic movement, that began in 18th Century Eastern Europe, brought a mysti
cal revival and the first popularisation of Jewish mysticism for the masses. Has
idism adapts historical Kabbalistic thought in its own characteristic ways, and
can be seen as a successive stage of the Jewish mystical tradition.[2] This demo
cratisation of mysticism for everyone involved both outer expressions in fervour
, and inner depths in Kabbalistic interpretation. Outwardly, the Baal Shem Tov,
founder of Hasidism, awakened popular mystical joy and dveikut, appreciation of
sincerity, new emphasis on prayer, and cherished encouragement of simple folk. T
he new doctrine of the Hasidic Rebbe, embodied in charismatic hagiographic story
telling, personified Divinity for the common folk. Hasidic philosophy articulate
d an internalisation of the esoteric structures in historical Kabbalah, so that
they could awaken new dimensions of spirituality for both the elite scholars and
the simple laypeople. This related Kabbalistic metaphysics to its corresponding
faculties in natural psychological perception.[2] While the focus of historical
Kabbalah was on transcendent Divine emanations through the descending Chain of
Worlds, the focus in Hasidic philosophy was the essential Divine Omnipresence ex
pressed immanently, intimately accessible to each person. The simple, unlettered
folk could reach this directly through their heartfelt sincerity, while elite s
cholars were attracted to Hasidism as they saw in its thought a new soulful dime
nsion to previous Rabbinic and Kabbalistic interpretation.
In terms of the history of Jewish mysticism, Kabbalah has been called the "soul
of the Torah", describing its esoteric dimensions, while Hasidism has been calle
d the "soul of the soul", looking to the inner Divinity within everything.[2] Wh
ile the expression of dveikut in transcendent Kabbalah was related through trans
cendent experience, dveikut in immanent Hasidic Divinity was related through ess
ential inward experience. This was accessible to the whole community, as Hasidis
m emphasised the superior qualities of both the simple folk and the scholars. Wi
th its emphasis on Divine Omnipresence, Hasidic philosophy sought to unify all a
spects of spiritual and material life, to reveal their inner Divinity. Dveikut w
as therefore achieved not through ascetic practices that "broke" the material, b
ut by sublimating materialism into Divine worship. Nonetheless, privately, many

Hasidic Rebbes engaged in ascetic practices, in Hasidic thought for mystical rea
sons of bringing merit to the generation, rather than formerly as methods of per
sonal elevation. The Baal Shem Tov taught of the superior advantage in Jewish se
rvice, of incorporating materialism within spirituality. In Hasidic thought, thi
s was possible because of the essential Divine inspiration within Hasidic expres
sion. In its terminology, it takes a higher Divine source to unify lower express
ions of the material and the spiritual. In relation to the Omnipresent Divine es
sence, the transcendent emanations described in historical Kabbalah are external
. This corresponds to the Kabbalistic difference between the Or (Light) and the
Maor (Luminary). Essential Divinity permeates all equally, from the common folk
to the scholars.
Love of God, Awe of God, and nullification of the ego in Hasidism
Hasidus and Mussar
Further information: Hasidism, Musar literature, and Musar movement
Traditional Jewish philosophical, ethical and mystical thought describes the two
fundamental emotions in spiritual devotion, of "love of God" and "fear/awe of G
od". Hasidic thought gives these standard notions its own interpretations. The f
ounder of Hasidism, the Baal Shem Tov, opposed the ethical practices of admonish
ment (see Maggid), that could interpret fear of God as fear of punishment. In Ha
sidism such fear is seen as superficial, egotistical and misrepresentative of th
e Divine love for Creation. Hasidism sought to replace Jewish observance based o
n self-awareness with an overriding perception and joy of the omnipresent Divine
(see Divine immanence). It likewise reinterpreted the traditional Jewish notion
of humility. To the Hasidic Masters, humility did not mean thinking little of o
neself, a commendable quality that derives from an external origin in Jewish spi
rituality, but rather losing all sense of ego entirely (bittul-the negation of e
go). This inner psychological spirituality could only be achieved by beginning f
rom the inside, through understanding and awareness of Divinity in Hasidic philo
sophy. The Hasidic leaders say that "to dispel darkness (spiritual impurity and
obstacles), one does not fight it", the method of Mussar, as such success has th
e drawback of immersing oneself in the problems.[citation needed] Rather, "one t
urns on the light", as "a little bit of light gets rid of a lot of darkness". Th
e light represents the illumination in the psyche of Hasidic thought.
The great Masters of Mussar would counter that such a path has the danger of esc
apism, as understanding oneself is the basis of mature consciousness.[citation n
eeded] In some Hasidic schools, this pitfall of mystical escapism is avoided. In
Habad Hasidism, for example, Jewish meditation differed from "General Hasidism"
in seeking intellectual understanding and inward contemplation over more extern
al forms of emotional enthusiasm.
Negation of ego and self sacrifice for another person
See also: Ohr
The Baal Shem Tov taught the value of both laymen and scholars. In a parable, th
e Tzadik's prayers are like standing on shoulders to reach a high bird. The peop
le give the Rebbe mystical abilities. The Rebbe lives for the followers
Across all Hasidism the continual mystical joy and bittul-humility "between man
and God", is ideally reflected likewise in self-sacrifice to help another person
"between man and man". In Jewish law, self-sacrifice is called "mesiras nefesh"
, and involves the occasional situations when one forfeits life. In daily termin
ology in Hasidism, mesiras nefesh means instead devoted sacrifice for God or ano
ther person. It is indicative of this that the two Hasidic schools most focused
on daily learning of Hasidic thought, Habad (Lubavitch) and Breslav, have also b
ecome the two schools involved in the Baal Teshuva movement. In Habad, the talen
ted young men and women devote themselves to going on Shlichus (outreach), rathe
r than the traditional and commendable devotion to Torah study and personal spir
itual advancement. In Habad thought, such material and spiritual help for anothe
r person achieves its own manifold spiritual illumination and refinement of one'
s personality. Just as some traditional forms of Jewish thought gave emphasis to

fear of punishment as a helpful contribution to beginning Jewish observance, be

fore progressing to more mature levels, so too do some Jewish approaches advocat
e motivation from eternal reward in the Hereafter, or the more refined ideal of
seeking spiritual and scholarly self-advancement through Torah study. Study of T
orah is seen by Rabbinic Judaism as the pre-eminent spiritual activity, as it le
ads to all other mitzvot (Jewish observances). To seek personal spiritual advanc
ement through learning is a commendable ideal of Rabbinic Judaism.
Hasidism, ideally, rejected the focus on spiritual reward, or ultimately also th
e ideal of spiritual self-advancement, as too self-centred. Before the magnifice
nt awareness of Divine majesty, through the mystical path, the automatic respons
e is sincerity and a desire to nullify oneself in the Divine presence. The Habad
Shaliach, for example, who moves to a remote place to offer Jewish life there,
generally absorbs the notion that it is worthwhile to reject even refined levels
of self-centred spiritual advancement, from advanced Yeshiva study, to help ano
ther person in their spiritual and physical needs. This attitude has also spread
in recent times to non-Hasidic Lithuanian Jewish Orthodoxy, as part of the spir
itual campaign of the Baal Teshuvah movement.
Traditionally, part of the early opposition of the Talmudic focused Mitnagdim, c
entred in Lithuania, was their fear that Hasidism demoted the traditional import
ance on Torah study, from its pre-eminent status in Jewish life. Some Hasidic in
terpretations saw mystical prayer as the highest activity, but their practitione
rs thought that through this, all their Jewish study and worship would become mo
re spiritualised. By the mid-19th Century, the schism between the two interpreta
tions of Eastern European Judaism had mostly healed, as Hasidism revealed its de
dication to Talmudic scholarship, and the Lithuanian World saw advantages in eth
ical focus.
Hasidic anecdotes illustrate its mystical idea of rejecting notions of reward an
d punishment in favour of bittul (nullification) of the ego and devoted self-sac
rifice. In one account:
The first leader of Habad Schneur Zalman of Liadi kept in his desk some of h
is unpublished Hasidic mystical writings. A fire broke out that destroyed them.
Afterwards, he asked if anyone had secretly copied them. His close associates re
plied that no one had, since he had written atop their pages the warning of "a m
ystical cutting off of one's soul in the next World for anyone who copies these
manuscripts". It seems that Schneur Zalman felt that he had not been given permi
ssion to distribute these teachings from Heaven. In response to their answer, he
replied "what has become of Hasidic self-sacrifice for the sake of Heaven?"!
Forms of love and fear of God
In Hasidic literature, Love and Awe of God are compared to the warmth of gold an
d luminosity of silver. The rise of a flame reflects the soul's desire to rise
The "love of God" and "fear of God" receive different interpretations across the
historic texts of Judaism, from their different appellations in the Song of Son
gs, through the Talmud, Medieval Jewish Philosophers, Musar literature and the K
abbalah. To Maimonides, for example, based on the synthesis of Jewish revelation
with Greek philosophy, love and fear were to be awakened by contemplating the w
onders of Creation, which could reveal the presence of their Creator. Hasidism a
dopts the Kabbalistic interpretations of the different forms of love, and the my
stical interpretations of fear as awe before the Divine majesty. Basing itself o
n the Kabbalistic explanations of the terminology in the Song of Songs, the clas
sic Hasidic manual for serving God, the Tanya by Schneur Zalman of Liadi, descri
bes many types of mystical love and awe. The methods of Jewish meditation advoca
ted here are particular to the Chabad school of thought, but this text is revere
d across general Hasidism, as being a systematically structured guide to daily H
asidic life. In all Hasidism, as in Kabbalah, love and awe are awakened by study

of mystical texts, in Hasidism of Hasidic philosophy, and in the varying ways o

f the different schools within Hasidism of applying this in daily Jewish life. B
ased on Kabbalah, it differentiates between lower and higher forms of love, awe
and nullification of the ego.
Love of God and spiritual reward
The soulful advantage of Hasidism over Kabbalah is expressed in its ability to b
e expressed without recourse to the esoteric terms of Kabbalah. This is brought
out most in the charismatic spiritual stories told about the beloved Masters of
Hasidism, as well as in the mystical parables they told to illustrate ideas. One
such parable differentiates between superficial forms of love of God and spirit
ual reward, with true forms of selfless love:
A powerful King was grateful to two simple poor people for their devotion, a
nd decided to show his gratitude. The poor labourers had never been into the pal
ace before, but had only seen the King at state occasions. After receiving their
invitations to see the King, in trepidation and excitement, they approached the
palace. As they entered, they were amazed to behold the magnificence of the pal
ace. One servant was so enamoured of these riches, that he stopped in the great
halls to delight in their beauty. He never progressed beyond these chambers. Mea
nwhile, the other servant was wiser, and his desire was only for the King. The b
eautiful ornaments did not distract him, as he entered the inner chamber, where
he delighted in beholding the King himself.
Likewise a story is told of how in moments of mystical rapture, Schneur Zalman o
f Liadi would be seen rolling on the floor, exclaiming "God, I don't want your G
arden of Eden (Heavenly World), I don't want your World-to-Come (Messianic days)
, I just want You!".
The psychological experience of devekut
The teachers of Hasidism point out that fear of God is different from natural fo
rms of worldly fear, which are uncomfortable experiences, and when experienced,
at the time remove other emotions. The awe and trepidation felt when perceiving
the mystical greatness of God carries its own delight and bittul-nullification,
and can be felt together with longing and delight of mystical love.
The natural experience of Nature, and the mystical experience of Nature
Hasidic stories recount the travels of Tzadikim Nistarim (hidden Tzadikim) and H
asidic Rebbes among the Shtetls and countryside of Eastern Europe
For one who has studied the texts of Hasidism, and has responded to their "Wells
prings",[3] they can then carry this mystical perspective into daily life. Espec
ially opportune, in traditional Hasidic life, was seeking times of solitude amon
gst Nature. In Breslov Hasidism, the simple prayers of one's heart in such a set
ting (Hitbodedut) becomes of central importance. Rabbi Nachman of Breslav poetic
ally depicts the spiritual lifeforce in the grasses of the field as joining and
helping in one's prayers. Psychologically too, the aesthetic beauty of Nature be
comes elevated by seeing the Divine transcendence reflected in it. To a sensitis
ed soul, a tree can take on the extra dimension of a mystical beauty, that unite
s the Divine immanence of God with the transcendence. Divine transcendence and i
mmanence are traditional notions in Jewish thought. The Panentheism of the Baal
Shem Tov gave new emphasis on the theology and perception of the immanent Divine
in all things. This carried earlier Kabbalistic notions, that saw Nature as a m
anifestation of God, to their theological conclusions. (The Kabbalists explain t
hat one of the Hebrew names of God "Elo-h-im", representing Divine immanence, is
numerically equivalent in Gematria with "HaTeva" meaning "Nature"). In the seco
nd section of the Tanya, Schneur Zalman of Liadi articulated the philosophical e
xplanations of this. Similarly, the Baal Shem Tov gave a new interpretation of D
ivine Providence, that described how the movement of a leaf in the wind is signi
ficant in the Divine plan. A tale of the Baal Shem Tov also depicts the relation
ship between consciousness of the Divine immanence in Nature, infused with the h

igher light of Divine transcendence:

Once, when the Baal Shem Tov was on a journey, Sabbath overtook him on the h
ighway. He stopped the wagon, and went out into the field to perform the service
s that welcome the coming of Sabbath, and to remain there until the Sabbath was
ended. On the field, a flock of sheep were grazing. When the Baal Shem Tov raise
d his voice and spoke the prayers that welcome the Sabbath as the coming of a Br
ide, the sheep rose upon their hind legs, and lifted their heads in the air, and
stood like people listening. And so they remained in wrapt attention for two ho
urs, all the while that the Baal Shem spoke.[4]
In the tale, the sheep become aware in their instinctive feelings of the existen
ce of a Divine transcendent reality. According to the tale, the Baal shem Tov's
prayers could be holy enough for even instinctive creatures to perceive this.
Deveikut and Jewish observance
Deveikut in cleaving to the Tzadik
Main articles: Rebbe and Tzadik
The early Hasidic movement around the Baal Shem Tov developed from elite esoteri
c mystical circles of pneumatics,[5] sometimes connected in practical fellowship
. True Deveikut in early Hasidism reflected the superior nature of elevated myst
ical conduct, beyond the attainment of the regular community, though reaching ou
t to encourage the common folk through popular mystical teaching. With the devel
opment of Hasidism as a large scale social movement through the disciples of Dov
ber of Mezeritch, the doctrine of Mainstream Hasidic "Popular Tzadikism" develop
ed, especially by Elimelech of Lizhensk. In this, while true deveikut was unatta
inable by the common folk through their own efforts, the substitution of attachm
ent, sometimes called "Deveikut", to the Tzadik enabled everyone to perceive and
experience Divinity.[6] This was the first time that Jewish mysticism, embodied
in the elite esoteric deveikut of the Tzadik, was combined with practical, popu
lar social doctrine and movement. Tzadikism, and its parallel worship of God thr
ough materiality, became the most distinctive feature of Hasidic Judaism, distin
guishing Hasidism from other forms of traditional Judaism. The Tzadik embodied D
ivinity, through Hasidism's adaption of the Kabbalistic notion of Yesod-Foundati
on, becoming the channel of Divine spiritual and physical blessing to his follow
ers. The Russian Chabad school of Shneur Zalman of Liadi and his successors beca
me the exception from Mainstream Hasidism, in seeking to communicate the elite e
soteric dimension of deveikut as widely as possible, through its approach of int
ellectual investigation of Hasidic thought.[7] In this, as in the different Poli
sh Peshischa-Kotzk school that stressed personal autonomy, the main role of the
Tzadik was as teacher in Habad, or mentor in Peshischa. The most extreme form of
Mainstream Tzadikism, sometimes opposed by other Hasidic leaders, was embodied
in "Wonder-working" Rebbes, for whom Divine channelling of blessing through theu
rgic practice became central, at the expense of Torah teaching. Hasidism develop
ed the customs of Tish (gathering), Kvitel (request) and Yechidut (private audie
nce) in the conduct of the Tzadik.
Deveikut and Teshuvah
Repentance in Judaism Teshuva
"Return"
Repentance, atonement and
higher ascent in Judaism
In the Hebrew Bible
Yom Kippur in the Jerusalem Temple
Altars Korban
Temple in Jerusalem
Prophecy within the Temple
Aspects
Confession Atonement
Love of God Awe of God

Mystical approach
Ethical approach
Meditation Services
Torah study
Tzedakah Mitzvot
In the Jewish calendar
Month of Elul Selichot
Rosh Hashanah
Shofar Tashlikh
Ten Days of Repentance
Kapparot Mikveh
Yom Kippur
Sukkot Simchat Torah
Ta'anit Tisha B'Av
Passover The Omer
Shavuot
In contemporary Judaism
Baal Teshuva movement
Jewish Renewal Musar movement
v t e
See also: Teshuvah and Divine providence (Judaism)
Teshuvah, often translated into English as "Repentance", literally means "Return
" to God in Judaism. Halachic codes identify its defining stages in personal spi
ritual repentance and atonement from sin. Musar literature generally see its rol
e in broader self-understanding, spiritual growth, and personal fidelity. Hasidi
c thought, based upon Kabbalistic exegesis, gives it a mystical ascending struct
ure. It interprets two levels of return, "Lower Teshuvah" (Lower Return to God),
and "Higher Teshuvah" (Higher Return). In Hasidic philosophy,[8] Teshuvah does
not only involve repentance and rectification of previous spiritual faults. Rath
er, as the Baal Shem Tov taught, even perfectly righteous Tzadikim need to retur
n to God, in the higher Teshuvah of continual ascent in holiness. With new revel
ations of mystical Divinity, come new awareness of Bittul (self-nullification) a
nd desire for God in Deveikut. According to Kabbalistic exegesis of the Hebrew w
ord "Teshuvah" (?????), it can be read as "Returning the letter hei" (????-?). T
he Tetragrammaton essential Divine name has two letters "hei", the second one co
rresponding to the lower revealed levels of the Four Worlds in Kabbalah, and the
first one corresponding to the higher concealed realms. Spiritual lapses by man
only reach the lower realms. Lower teshuvah returns the second hei in rectifica
tion, higher teshuvah redeems the higher hei in holy ascent.
The service of the Hasidic Rebbe Tzadik is continual ascent in dveikut of love,
awe and faith of God. This is called the service of "Eschapchah" ("Transformatio
n" of darkness to light). The regular folk who rise and fall spiritually, engage
more in the service of "Iskafiah" ("Subjugation" of impurity). With its charact
eristic articulation of Divine Omnipresence in everything, Hasidism emphasises t
he superior quality of both services. Stories are told of Hasidic Rebbes who env
ied the battle with impurity of the common folk. When a person falls spiritually
, and is in need of "Lower Teshuvah", then Hasidic thought gives encouragement i
n their new reality. Talmudic theology describes its own two types of Teshuvah,
"Teshuvah from Fear" of God, which erases sin, and "Teshuvah from Love" of God,
which transforms sin into merit. In the path of Hasidic rectification of sin, th
rough mystical dveikut the sin can be transformed (Eschapchah) into full inner m
erit. Once the Hasidic follower perceives their inner exile from God that sin ca
used, through mystical study they become awakened to an even stronger desire for
God than the Tzadik can reach. This is compared to the thirst of a person in a
dry desert without water. With devoted dveikut they can become a fully transform
ed person, and the route to their superior Divine level was through the sin itse

lf. Accordingly, the Baal Shem Tov interpreted the Hebrew word for sin (???-"Che
it") as possessing a silent letter Aleph at the end. This represents, he said, t
he concealed spark of holiness within the sin itself, that is revealed in Teshuv
ah.
The Hasidic Rebbe Nachman of Breslov inspires a search for deveikut in distanced
Jews. The annual Rosh Hashana kibbutz pilgrimage to his grave in Uman Ukraine,
attracts many secular seekers of spirituality
Kabbalah describes this process as "every spiritual descent is only in order to
reach an even higher subsequent ascent". In Hasidic Omnipresence, the Baal Shem
Tov taught a new view of individual Divine Providence. In this every detail is a
concealed part of the Divine plan. Each individual is destined to personally re
deem their personal sparks of holiness. In Hasidism, therefore, the spiritual fa
ilure is itself the concealed inner beginning of the ultimate ascent.
In Hasidic lore, the path of Nachman of Breslov is especially related to giving
redemption and encouragement to those people who are caught up in personal diffi
culties and spiritual impurity. Through his creative articulation of Hasidic mys
ticism, his teachings can awaken a desire for deveikut, the path of personal hit
bodedut expression of one's problems, and a mystical Tikkun HaKlali rectificatio
n for all. His main work Lkkutei Moharan is colloquially referred to as the Hasi
dic book to help those in spiritual difficulties ("wickedness"). The Tanya of Sc
hneur Zalman of Liadi is subtitled the "Hasidic book for the intermediate person
" who has ease to intellectually meditate on Hasidic philosophy to reach inner T
eshuvah. The work Noam Elimelech by Elimelech of Lizhensk instructs the "Hasidic
book for the righteous", and the Mainstream Hasidic path of Teshuvah through cl
eaving to the Tzadik.
Deveikut and Hasidic prayer
See also: Jewish meditation
Mikveh (Ritual immersion pool) in Bircza, Poland. Hasidic custom encouraged male
followers to prepare for daily or Sabbath prayer with immersion for mystical el
evation
The Baal Shem Tov taught the spiritual value of simple Jewish folk. This was at
a time after the 17th century Khmelnytsky Uprising had devastated Jewish communi
ties in the Ukraine, and a gap had evolved between the centres of Talmudic schol
arship and the unlettered masses. With the traditional preeminence in Rabbinic J
udaism on Torah study, it was perceived that the unlettered masses, though not a
t fault, were spiritually inferior. Maggidim toured Jewish communities offering
admonishment of further punishment as a means of encouraging Jewish observance a
mong the disenfranchised masses. In this arena, the Baal Shem Tov's mysticism ta
ught that the sincere common folk could be closer to God than a scholar who has
self-pride in his accomplishments. He conveyed his revolutionary ideas in parabl
es, stories and terse teachings among the market places of the populace. The leg
endary tales about him, later copied in Shivchei HaBesht and other hagiographic
compilations describe how much he cherished the sincere prayers of the simple, a
rtless folk. In perhaps the most characteristic Hasidic story, the Baal Shem Tov
's conduct instructed his new mystical teaching and boundless delight in the unl
ettered deveikut of the simple folk:
The saintly prayers of the Baal Shem Tov and his close circle were unable to
lift a harsh Heavenly decree they perceived one Rosh Hashanah (New Year). After
extending the prayers beyond their time, the danger remained. An unlettered she
pherd boy entered and was deeply envious of those who could read the holy day's
prayers. He said to God "I don't know how to pray, but I can make the noises of
the animals of the field." With great feeling, he cried out, "Cock-a-doodle-do.
God have mercy!" Immediately, joy overcame the Baal Shem Tov, and he hurried to
finish the day's prayers. Afterwards, he explained that the heartfelt prayer of
the shepherd boy opened the Gates of Heaven, and the decree was lifted.

Through this emphasis, Hasidism popularised Jewish mysticism. It offered deveiku

t, that had previously been restricted in transcendent Kabbalistic forms, in new
tangible, direct immanent perception. Later Hasidic paths adopted different met
hods in Jewish meditation for prayer, from the Breslov fostering of emotional Hi
tbodedut ("secluded" prayer), to Chabad intellectual Hitbonenut ("Contemplative"
prayer).
Musical expression of Deveikut in Niggunim
Main article: Nigun
Hasidism found expression in distinctive Niggunim (ecstatic melodies). Private m
editative deveikut niggunim, often in prayer, are usually wordless and bring ele
vation in worship
Joyous niggunim bring the inspiration of deveikut into action and celebration of
Hasidic camaraderie
A revival of interest in Jewish music was sparked as part of Hasidism. Hasidic n
iggunim melodies are a distinctive form of voice instrumental music, expressing
its mystical emotions of deveikut. Hasidism gave new emphasis to song as a form
of worship in prayer. As many niggunim are without words, it is taught that the
niggun can reach spiritual levels higher than the words of prayer can reach, as
they open the heart to love and awe of God. As many niggunim were composed by Ha
sidic Masters, it is thought that through singing their melodies, the follower c
an be attached and inspired by the soul of their Rebbe. This musical dimension o
f Hasidic deveikut, similar to the new forms of worship in Hasidic storytelling,
captures the characteristics of its mystical ecstasy.
Different Hasidic groups evolved their own distinctive styles of niggun. Followe
rs customarily gather around on Jewish holidays to sing in groups, receive and g
ive spiritual inspiration, and celebrate brotherly camaraderie. Hasidic custom v
enerated pilgrimage to the particular Rebbe one had allegiance to, either to gai
n a private audience or to attend their public gatherings (Tish/Farbrengen). The
celebrations give over his Torah teachings, sometimes personal messages, and ar
e interspersed with inspirational niggunim.
There are nigunim for private meditation, often in prayer, called devekus niguni
m. These are usually slower than communal nigunim, and without lyrics. The Baal
Shem Tov spoke of devekus nigunim as "songs that transcend syllables and sound".
Several tunes attributed to him are still used today.
Some niggunim originate from non-Jewish sources. Hasidic custom, based on a prac
tice of the Baal Shem Tov, adapted secular anthems, marches and folk songs, ascr
ibing to them a new spiritual interpretation. Hasidic belief is that these songs
, in their secular forms, are in spiritual exile. By adapting them to liturgical
forms, they are raising "Sparks of Holiness", based on the Kabbalistic rectific
ation of Isaac Luria.
On Jewish festivals, such as in the intermediate days of Sukkot and during the t
raditional celebration of Simchat Torah, the most joyous day in the Jewish calen
dar, joyful niggunim are sung in the dancing in the synagogue.
Deveikut and Mitzvot
See also: Mitzvot
There is a historical debate in Rabbinic literature as to whether Torah study or
Mitzvot (Jewish observances) are spiritually superior. The 613 Mitzvot themselv
es are able to be divided into ethical ("between man and man") and ritual ("betw
een man and God") observances. Mystical literature, based on Kabbalah, gives its
own metaphysical reasons for the mitzvot. Hasidism arose at a time when advance
d Talmudic study was seen as the supreme Jewish activity, yet was out of reach o
f the unlettered masses. The Baal Shem Tov gave new prominence to prayer and sin
cere observance of the mitzvot by the artless common folk. To the Baal Shem Tov,
"God desires the heart".[9] Just as the simple prayers of the common masses cou

ld reach beyond the self-aware spirituality of scholars, so too, their mitzvot c

ould also reach spiritual levels that the Tzadikim envyed and emulated.
In the profound dimension of Hasidic philosophical interpretation of Kabbalah, t
he mitzvot are described as the metaphorical "limbs of the King" (God) and an em
brace of the Divine essence expressed within the Will of the commandments. Hasid
ic tales are told of the deveikut of Rebbes and simple Jewish folk in their fulf
ilment of the mitzvot. Many tales are related of the fervour of Levi Yitzchok of
Berditchev, called the "Heavenly Advocate of Israel" before God. His saintly em
otional response to deveikut would break restrained rules of conduct, sometimes
humorously in public. In one story, he prepares himself to ritually slaughter a
chicken according to the halachic laws of shechita:
As he recited the blessing prior to the act, he dwelt on the holy commandmen
t he was about to perform. "Blessed art Thou, God..", he began. "..Who commands
us concerning Shechita", he concluded in such fervour that he lost all sense of
his surroundings. Opening his eyes after the blessing, he looked around to find
an empty room, with the chicken escaped. "Where is the chicken" he began asking!