# Devekut > Mediated Wiki article. Canonical URL: https://mediated.wiki/source/Devekut > Markdown URL: https://mediated.wiki/source/Devekut.md > Source: https://en.wikipedia.org/wiki/Devekut > Source revision: 1354199309 > License: Creative Commons Attribution-ShareAlike 4.0 International (https://creativecommons.org/licenses/by-sa/4.0/) Jewish concept referring to closeness to God Part of a series on Kabbalah Concepts Ein Sof Tzimtzum Ohr Ayin and Yesh Sefirot Four Worlds Seder hishtalshelut Tree of Life The path of the flaming sword Merkavah Jewish angelic hierarchy Shekhinah Partzufim Qlippoth Tohu and Tikun Sparks of holiness Messianic rectification Gilgul Kabbalistic astrology Gematria Notarikon Temurah Names of God in Judaism Shemhamphorasch Tzadik Tzadikim Nistarim Anthropomorphism in Kabbalah Panentheism History Pre-Kabbalistic Jewish mysticism Tannaim Heichalot Sefer Yetzirah Chassidei Ashkenaz Medieval Bahir Toledano tradition Prophetic Kabbalah Zohar Kabbalistic commentaries on the Bible Mainstream displacement of rationalism with Kabbalah Renaissance Selective influence on Western thought Hermetic Qabalah Mysticism after Spanish expulsion Mystics of 16th-century Safed Cordoveran Kabbalah Lurianic Kabbalah Maharal's thought Popular Kabbalistic Mussar Early modern Baal Shem-Nistarim Sabbatean mystical heresies Emden–Eybeschutz controversy Immigration to the Land of Israel Traditional Oriental Kabbalists Beit El Synagogue Eastern European Judaism Hasidic Judaism / philosophy Lithuanian Jews Hasidic-Mitnagdic schism Modern Hasidic dynasties Mysticism in religious Zionism Academic interest in Jewish mysticism Non-Orthodox interest in Jewish mysticism English James Lees' Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah People 100s Four Who Entered the Pardes Shimon bar Yochai Akiva ben Joseph 1100s Isaac the Blind Azriel Judah ben Kalonymus 1200s Nahmanides Abraham Abulafia Joseph ben Abraham Gikatilla Moses de Leon Menahem Recanati Judah Ha-Hasid Eleazar of Worms Isaac ben Moses of Vienna Abraham ben Isaac of Granada 1300s Bahya ben Asher 1400s Shem Tov ibn Shem Tov Yohanan Alemanno Moses Botarel Joseph De La Reina 1500s Meir ibn Gabbai Joseph Karo Shlomo Alkabetz Elijah Ba'al Shem of Chełm Moshe Alshich Moses ben Jacob Cordovero Isaac Luria Chaim Vital Mordechai HaKohen of Safed Kalonymus Haberkasten Joseph Saragossi 1600s Judah Loew ben Bezalel Isaiah Horowitz Eliyahu Baal Shem Ben Yosef Yutzpa Abraham Azulai Shimon Lavi Joel Sirkis Elijah Loans Yoel Baal Shem Shabbatai HaKohen Jacob ben Aaron Sasportas 1700s Chaim ibn Attar Naphtali Cohen Joseph Ergas Hayyim Samuel Jacob Falk Jonathan Eybeschutz Baal Shem Tov Dov Ber of Mezeritch Moshe Chaim Luzzatto Shalom Sharabi Vilna Gaon Chaim Joseph David Azulai Nathan Adler Schneur Zalman of Liadi Chaim Volozhin 1800s Nachman of Breslov Tzvi Hirsh of Zidichov Ben Ish Chai Shlomo Eliyashiv Chaim Pinto Yedidyah Raphael Chai Abulafiya Chaim Yehuda Leib Auerbach 1900s Aharon Roth Yehudah Yudel Rosenberg Solomon Eliezer Alfandari Baba Sali Sholom Dovber Schneersohn Abraham Isaac Kook Salman Eliyahu Yaakov Chaim Sofer Levi Yitzchak Schneerson Yehuda Fatiyah Hillel Zeitlin Kalonymus Kalman Shapira Yehuda Ashlag Yitzhak Kaduri Yechiel Fishel Eisenbach Monsieur Chouchani Baruch Shalom HaLevi Ashlag Mordechai Sharabi Aryeh Kaplan Menachem Mendel Schneerson 2000s Avraham Brandwein Menachem Froman Eliyahu Leon Levi Adin Steinsaltz Gamliel Rabinowitz Yoshiyahu Yosef Pinto Moshe Weinberger Yitzchak Meir Morgenstern Avraham Mordechai Gottlieb Role History Torah Tanakh Prophecy Ruach HaKodesh Pardes exegesis Talmudical hermeneutics Midrash Jewish commentaries on the Bible Oral Torah Eras of Rabbinic Judaism Generational descent in Halacha Generational ascent in Kabbalah Rabbinic literature Talmudic theology Halakha Aggadah Hakira Classic Mussar literature Ashkenazi Judaism Sephardi Judaism Modern Jewish philosophies Jewish studies Topics God in Judaism Divine transcendence Divine immanence Free will Divine providence Kabbalistic reasons for the 613 Mitzvot Jewish principles of faith Jewish eschatology Primary texts v t e This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these messages) This article needs more citations. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Devekut" – news · newspapers · books · scholar · JSTOR (July 2022) (Learn how and when to remove this message) This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help improve it by rewriting it in an encyclopedic style. (July 2022) (Learn how and when to remove this message) (Learn how and when to remove this message) **Devekut**, **debekuth**, **deveikuth** or **deveikus** (דבקות; traditionally "clinging on" to [God](/source/God_in_Judaism)) is a [Jewish](/source/Judaism) concept referring to closeness to God. It may refer to a deep, trance-like [meditative](/source/Meditation) state attained during [Jewish prayer](/source/Jewish_prayer), [Torah study](/source/Torah_study), or when performing the [613 commandments](/source/613_commandments). It is particularly associated with the Jewish mystical tradition. ## Etymology דבק, or *deveq*, the modern Hebrew word for [glue](/source/Glue), literally means 'to cling'. It is sometimes referred to as *devequt*, "dvequt" or *devequs*. The concept of Devequt is important in Jewish culture, particularly in Hasidism and in the history of Jewish thought, mysticism, and ethics. In modern Israeli Hebrew, "Devequt" or "dvequt" is also often a synonym for dedication toward a particular goal. In religious Judaism and in academia, "Dvequt" refers most commonly to the philosophical, mystical and Hasidic understanding of "Devequt" as "cleaving" or "attaching oneself" to God in all areas of life. It refers to the highest form of love for God, which is a human's view of the divine. It is a balance between love of God and consumption by the fires of God. It is described as the love of a moth for the flame (you are the moth, God is the flame). Devakuth is the highest form of any love, because it is a humble holding back of oneself from the fires of God, while dancing as close as possible to the flames. To dance with and prolong one's longing for God (to be thankful for the longing alone) until one is burning with that longing is Devakuth. It is not a meditative state, it is a revelry. One's suffering and longing for the flame of God is higher than one's desire to meet that flame. When accomplished Devakuth is a thing of true beauty and power. To simply call it "clinging," is to miss this deeper, trickier "respectful withholding" aspect of the word's particular meaning.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*] ## Deveikut and Jewish observance ### Deveikut in cleaving to the Tzadik Main articles: [Rebbe](/source/Rebbe) and [Tzadik](/source/Tzadik) The early Hasidic movement around the [Baal Shem Tov](/source/Baal_Shem_Tov) developed from elite esoteric mystical circles of pneumatics,[1] sometimes connected in [practical fellowship](/source/Tzadikim_Nistarim). True Deveikut in early Hasidism reflected the superior nature of elevated mystical conduct, beyond the attainment of the regular community, though reaching out to encourage the common folk through popular mystical teaching. With the development of Hasidism as a large scale social movement through the disciples of [Dovber of Mezeritch](/source/Dovber_of_Mezeritch), the doctrine of Mainstream Hasidic "[Popular Tzadikism](/source/Tzadik)" developed, especially by [Elimelech of Lizhensk](/source/Elimelech_of_Lizhensk). In this, while true deveikut was unattainable by the common folk through their own efforts, the substitution of attachment, sometimes called "Deveikut", to the Tzadik enabled everyone to perceive and experience Divinity.[2] This was the first time that [Jewish mysticism](/source/Jewish_mysticism), embodied in the elite esoteric deveikut of the Tzadik, was combined with practical, popular social doctrine and movement. Tzadikism, and its parallel worship of God through materiality, became the most distinctive feature of Hasidic Judaism, distinguishing Hasidism from other forms of [traditional Judaism](/source/Orthodox_Judaism). The Tzadik embodied Divinity, through Hasidism's adaption of the Kabbalistic notion of [Yesod](/source/Yesod_(Kabbalah))-Foundation, becoming the channel of Divine spiritual and physical blessing to his followers. The Russian [Chabad](/source/Chabad) school of [Shneur Zalman of Liadi](/source/Shneur_Zalman_of_Liadi) and his successors became the exception from Mainstream Hasidism, in seeking to communicate the elite esoteric dimension of deveikut as widely as possible, through its approach of intellectual investigation of Hasidic thought.[3] In this, as in the different Polish [Peshischa](/source/Simcha_Bunim_of_Peshischa)-[Kotzk](/source/Menachem_Mendel_of_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 theurgic practice became central, at the expense of Torah teaching. Hasidism developed the customs of [Tish](/source/Tish_(Hasidic_celebration)) (gathering), [Kvitel](/source/Kvitel) (request) and Yechidut (private audience) in the conduct of the Tzadik. ### Deveikut and Teshuvah The Hasidic Rebbe [Nachman of Breslov](/source/Nachman_of_Breslov) inspires a search for deveikut in distanced Jews. The annual [Rosh Hashana kibbutz](/source/Rosh_Hashana_kibbutz) pilgrimage to his grave in [Uman](/source/Uman) Ukraine, attracts many secular seekers of spirituality. Repentance in Judaism Teshuva "Return" Repentance, atonement and higher ascent in Judaism In the Hebrew Bible 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](/source/Teshuvah) and [Divine providence (Judaism)](/source/Divine_providence_(Judaism)) *Teshuvah*, often translated into English as "Repentance", literally means "Return" to God in Judaism. [Halachic](/source/Halachic) codes identify its defining stages in personal spiritual repentance and atonement from sin. [Musar literature](/source/Musar_literature) generally see its role in broader self-understanding, spiritual growth, and personal fidelity. Hasidic thought, based upon Kabbalistic exegesis, gives it a mystical ascending structure. It interprets two levels of return, "Lower Teshuvah" (Lower Return to God), and "Higher Teshuvah" (Higher Return). In [Hasidic philosophy](/source/Hasidic_philosophy),[4] Teshuvah does not only involve repentance and rectification of previous spiritual faults. Rather, as the [Baal Shem Tov](/source/Baal_Shem_Tov) taught, even perfectly righteous [Tzadikim](/source/Tzadik) need to return to God, in the higher Teshuvah of continual ascent in holiness. With new revelations of mystical Divinity, come new awareness of *Bittul* (self-nullification) and desire for God in Deveikut. According to Kabbalistic exegesis of the [Hebrew](/source/Hebrew) word "Teshuvah" (תשובה), it can be read as "Returning the letter hei" (תשוב-ה). The [Tetragrammaton](/source/Tetragrammaton) essential Divine name has two letters "hei", the second one corresponding to the lower revealed levels of the [Four Worlds](/source/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 rectification, higher teshuvah redeems the higher hei in holy ascent In Hasidic lore, the path of [Nachman of Breslov](/source/Nachman_of_Breslov) is especially related to giving redemption and encouragement to those people who are caught up in personal difficulties and spiritual impurity. Through his creative articulation of Hasidic mysticism, his teachings can awaken a desire for deveikut, the path of personal [hitbodedut](/source/Hitbodedut) expression of one's problems, and a mystical [Tikkun HaKlali](/source/Tikkun_HaKlali) rectification for all. His main work *Lkkutei Moharan* is colloquially referred to as the Hasidic book to help those in spiritual difficulties ("wickedness"). The *[Tanya](/source/Tanya_(Judaism))* of [Schneur Zalman of Liadi](/source/Schneur_Zalman_of_Liadi) is subtitled the "Hasidic book for the intermediate person" who has ease to intellectually [meditate](/source/Jewish_meditation) on [Hasidic philosophy](/source/Hasidic_philosophy) to reach inner Teshuvah. The work *Noam Elimelech* by [Elimelech of Lizhensk](/source/Elimelech_of_Lizhensk) instructs the "Hasidic book for the righteous", and the Mainstream Hasidic path of Teshuvah through cleaving to the [Tzadik](/source/Tzadik).[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*] ### Deveikut and Hasidic prayer See also: [Jewish meditation](/source/Jewish_meditation) [Mikveh](/source/Mikveh) (Ritual immersion pool) in [Bircza](/source/Bircza), Poland. Hasidic [custom](/source/Minhag) encouraged male followers to prepare for daily or Sabbath prayer with immersion for mystical elevation The [Baal Shem Tov](/source/Baal_Shem_Tov) taught the spiritual value of simple Jewish folk. This was at a time after the 17th century [Khmelnytsky Uprising](/source/Khmelnytsky_Uprising) had devastated Jewish communities in Ukraine, and a gap had evolved between the centres of [Talmudic](/source/Talmudic) scholarship and the unlettered masses. With the traditional preeminence in [Rabbinic Judaism](/source/Rabbinic_Judaism) on [Torah study](/source/Torah_study), it was perceived that the unlettered masses, though not at fault, were spiritually inferior. [Maggidim](/source/Maggid) toured Jewish communities offering admonishment of further punishment as a means of encouraging Jewish observance among the disenfranchised masses. In this arena, the Baal Shem Tov's mysticism taught 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 parables, stories and terse teachings among the market places of the populace. The legendary tales about him, later copied in *Shivchei HaBesht* and other [hagiographic](/source/Hagiographic) compilations describe how much he cherished the sincere prayers of the simple, artless folk. In perhaps the most characteristic [Hasidic story](/source/Yiddish_literature#Hasidic_and_Haskalah_literature), the Baal Shem Tov's conduct instructed his new mystical teaching and boundless delight in the unlettered 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](/source/Rosh_Hashanah) (New Year). After extending the prayers beyond their time, the danger remained. An unlettered shepherd 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](https://en.wiktionary.org/wiki/cock-a-doodle-doo#English). 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](/source/Jewish_mysticism). It offered deveikut, that had previously been restricted in [transcendent](/source/Divine_transcendence) Kabbalistic forms, in new tangible, direct [immanent](/source/Divine_immanence) perception. Later Hasidic paths adopted different methods in [Jewish meditation](/source/Jewish_meditation) for prayer, from the Breslov fostering of emotional [Hitbodedut](/source/Hitbodedut) ("secluded" prayer), to Chabad intellectual [Hitbonenut](/source/Jewish_meditation) ("Contemplative" prayer). A part this simple and emphatic inclusion in meditation for God, in the text [Likutey Halakhot](https://en.wikipedia.org/w/index.php?title=Likutey_Halakhot&action=edit&redlink=1) of Breslov hassidic groups, they teach one of the most hidden form of jewish prayers: one prayer is usually realized after some time, for example to have good business, sons and other important desires of religious man, but this is manifestation before or at the instant of "Devekut", as follow: The Tabernacle was the resting place for the [Divine Presence](/source/Shekhinah), which manifests via the prayers of the Jews. The entire Jewish nation camped around the Tabernacle, since each Jew acquired a portion in it through his prayers. For example, just as the contributions of many Jews combined to furnish the 100 silver sockets at the bases of the beams, the prayers of many Jews combined to create all the beams, bars, pillars, tapestries and vessels of the Tabernacle. Today, the more Jews who become involved in prayer, the more parts will be built for the "Temple", until the Divine Presence will be revealed once again — *[Rebbe Nachman of Breslov](/source/Rebbe_Nachman_of_Breslov)* "Devekut" will be direct real revelation of good jewish intention to do [Mitzvot](/source/Mitzvot) and this should be unic true method to have miracle and manifestation of God. ### Musical expression of Deveikut in Niggunim Main article: [Nigun](/source/Nigun) Hasidism found expression in distinctive [Niggunim](/source/Niggunim) (ecstatic melodies). Private meditative *deveikut niggunim*, often in prayer, are usually wordless and bring elevation in worship. Joyous [niggunim](/source/Niggunim) bring the inspiration of deveikut into action and celebration of Hasidic camaraderie. A revival of interest in [Jewish music](/source/Jewish_music) was sparked as part of Hasidism. Hasidic [niggunim](/source/Niggunim) melodies are a distinctive form of [voice instrumental music](/source/Voice_instrumental_music), expressing its mystical emotions of deveikut. Hasidism gave new emphasis to song as a form of worship in [prayer](/source/Jewish_services). 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 Hasidic Masters, it is thought that through singing their melodies, the follower can be attached and inspired by the soul of their [Rebbe](/source/Rebbe). This musical dimension of Hasidic deveikut, similar to the new forms of worship in [Hasidic storytelling](/source/Yiddish_literature#Hasidic_and_Haskalah_literature), captures the characteristics of its mystical ecstasy. Different [Hasidic groups](/source/Hasidic_dynasties) evolved their own distinctive styles of niggun. Followers customarily gather around on Jewish holidays to sing in groups, receive and give spiritual inspiration, and celebrate brotherly camaraderie. Hasidic custom venerated pilgrimage to the particular Rebbe one had allegiance to, either to gain a private audience or to attend their public gatherings ([Tish](/source/Tish_(Hasidic_celebration))/[Farbrengen](/source/Farbrengen)). The celebrations give over his Torah teachings, sometimes personal messages, and are interspersed with inspirational niggunim. There are nigunim for private [meditation](/source/Jewish_meditation), often in prayer, called *devekus nigunim*. These are usually slower than communal nigunim, and without lyrics. The [Baal Shem Tov](/source/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 practice of the Baal Shem Tov, adapted secular anthems, marches and folk songs, ascribing 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](/source/Lurianic_Kabbalah)", based on the Kabbalistic [rectification](/source/Tikkun_olam) of Isaac Luria. On [Jewish festivals](/source/Jewish_holiday), such as in the intermediate days of [Sukkot](/source/Sukkot) and during the traditional celebration of [Simchat Torah](/source/Simchat_Torah), the most joyous day in the Jewish calendar, joyful niggunim are sung in the dancing in the synagogue. ### Deveikut and Mitzvot See also: [Mitzvot](/source/Mitzvot) There is a historical debate in [Rabbinic literature](/source/Rabbinic_literature) as to whether [Torah study](/source/Torah_study) or [Mitzvot](/source/Mitzvot) (Jewish observances) are spiritually superior. The [613 Mitzvot](/source/613_Mitzvot) themselves are able to be divided into ethical ("between man and man") and ritual ("between man and God") observances. Mystical literature, based on [Kabbalah](/source/Kabbalah), gives its own [metaphysical](/source/Metaphysics) reasons for the mitzvot. Hasidism arose at a time when advanced [Talmudic](/source/Talmudic) study was seen as the supreme Jewish activity, yet was out of reach of the unlettered masses. The [Baal Shem Tov](/source/Baal_Shem_Tov) gave new prominence to prayer and sincere observance of the mitzvot by the artless common folk. To the Baal Shem Tov, "God desires the heart".[5] Just as the simple prayers of the common masses could reach beyond the self-aware spirituality of scholars, so too, their mitzvot could also reach spiritual levels that the [Tzadikim](/source/Tzadik) envyed and emulated. In the profound dimension of [Hasidic philosophical](/source/Hasidic_philosophy) interpretation of Kabbalah, the mitzvot are described as the metaphorical "limbs of the King" (God) and an embrace of the Divine essence expressed within the Will of the commandments. [Hasidic tales](/source/Yiddish_literature#Hasidic_and_Haskalah_literature) are told of the deveikut of [Rebbes](/source/Rebbe) and simple Jewish folk in their fulfilment of the mitzvot. Many tales are related of the fervour of [Levi Yitzchok of Berditchev](/source/Levi_Yitzchok_of_Berditchev), called the "Heavenly Advocate of Israel" before God. His saintly emotional 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](/source/Halachic) laws of [shechita](/source/Shechita): As he recited the blessing prior to the act, he dwelt on the holy commandment 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! - A Hasidic aphorism advises lighting a fire, rather than donning a fur coat to warm up; analogous to its aims of popularising mysticism, encouragement over [admonishment](/source/Maggid), and rejection of [asceticism](/source/Asceticism_in_Judaism). - Hasidic [stories](/source/Yiddish_literature#Hasidic_and_Haskalah_literature) describe pilgrimage to a [Rebbe](/source/Rebbe)'s court.[6] The image of the itinerant features often in Hasidic theoretical and narrative literature.[7] - Hasidism comprises both [elite](/source/Ayin_and_Yesh) [contemplation](/source/Jewish_meditation) of God, and popular deveikut to the [Tzadik](/source/Tzadik). The doctrine of "[Popular Tzadikism](/source/Elimelech_of_Lizhensk)" innovated social institution in [Jewish mysticism](/source/Jewish_mysticism).[8] - [Hasidic mysticism](/source/Hasidic_thought) idealises material outcome for Divinity. The role it gives communal gathering and [song](/source/Niggun) over traditional added [study](/source/Torah_study), is to seek to open receptivity and self-accounting. ## See also Jewish mysticism: - [Hasidic philosophy](/source/Hasidic_philosophy) - [Jewish Renewal](/source/Jewish_Renewal) - [Kabbalah](/source/Kabbalah) - [Neo-Hasidism](/source/Neo-Hasidism) Practices: - [Jewish meditation](/source/Jewish_meditation) - [Jewish prayer](/source/Jewish_services) - [Mitzvot](/source/Mitzvot) - [Niggun](/source/Niggun) - [Teshuvah](/source/Teshuvah) - [Tzedakah](/source/Tzedakah) Concepts: - [Awe of God](/source/Fear_of_God_(religion)) - [Ayin and Yesh](/source/Ayin_and_Yesh) - [Inner dimensions of the Sephirot](/source/Sephirot) - [Jewish theology of love](/source/Jewish_theology_of_love) - [Love of God](/source/Love_of_God) - [Ohr](/source/Ohr) - [Bhakti yoga](/source/Bhakti_yoga) ## References 1. **[^](#cite_ref-1)** *A circle of pneumatics in pre-Hasidism*: Article in *Studies in East European Jewish Mysticism and Hasidism*, Joseph Weiss, Littman Library of Jewish Civilization 1. **[^](#cite_ref-2)** *God and the Tzadik as the two focal points of Hasidic worship*, Ada Rapoport-Albert in *Essential Papers on Hasidism*, edited by Gershon David Hundert, New York University Press 1. **[^](#cite_ref-3)** *Comminicating the Infinite: The emergence of the Habad school*, Naftali Loewenthal, University of Chicago Press 1. **[^](#cite_ref-4)** The two levels of Teshuvah in Hasidism are defined in the third section of the [Tanya](/source/Tanya_(Judaism)). The Hasidic approach to [Teshuvah](/source/Teshuvah) began with the seminal stories, parables and teachings of the [Baal Shem Tov](/source/Baal_Shem_Tov) 1. **[^](#cite_ref-5)** A [Talmudic](/source/Talmudic) aphorism that the Baal Shem Tov put at the centre of his teaching 1. **[^](#cite_ref-6)** [Neo-Hasidic](/source/Neo-Hasidic) [Abraham Joshua Heschel](/source/Abraham_Joshua_Heschel) said that his famous participation in the [Selma to Montgomery marches](/source/Selma_to_Montgomery_marches) felt like the pilgrimage of a Hasid to his Rebbe 1. **[^](#cite_ref-7)** *Walking as a Sacred Duty: Theological Transformation of Social Reality in Early Hasidism* by Elliot R Wolfson, in *Hasidism Reappraised* edited by Ada Rapoport-Albert. Littman 1. **[^](#cite_ref-8)** *The Zaddik: The Interrelationship between religious Doctrine and Social Organization* by Immanuel Etkes, in *Hasidism Reappraised* ## External links - [My Jewish Learning: Devekut](http://www.myjewishlearning.com/article/devekut/2/) - [Devekut.com](http://devekut.com) A compendium of teachings related to devekut Authority control databases National United States Israel Other Yale LUX --- Adapted from the Wikipedia article [Devekut](https://en.wikipedia.org/wiki/Devekut) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Devekut?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.