One of the main subjects taught by these qabbalists was "devequt," or the communion with God that stressed one's ability to be in constant contact with God. Following this period, the leadership of the Hasidic movement was placed upon a disciple known as Dov Ber who often held meetings in his own home with young Jewish intellectuals and the common people. His "court" was referred to as the "maggid" and it was within this "court" that the Hasidic movement became wholly organized. The next period was dominated by the disciples of Dov Ber when the movement itself became a major influence in Judaism. Part of this influence was due to the Hasidic theory of the "tsaddig" which quickly began to shape and mold Hasidic thought and social organization.

Also during this period, Hasidic literature was published and one of the first works was that of Ya'aqov Yosef, the greatest disciple of Besht, whose huge collection of sermons (1780) represented the teachings of Besht. This collection was then followed by the published sermons of Dov Ber and some of his most important disciples. By the beginning of the 19th century, the Hasidic movement had a thoroughly controlled leadership and was represented by a good body of literature, both of which contributed to the general framework of all Jewish life during the 19th century.

The final period which continues to the present day was marked by the establishment of Hasidic communities by a number of Dov Ber's disciples. At this time, the theology and ethics linked to the Hasidic movement became very distinct and differed heavily from previous Jewish ideals and tenets. The main characteristics of the theology of this period had much to do with de-emphasizing the dramatic mythical symbols linked to Lurianic mysticism, such as the "shevirat ha-kelim" or the breaking of the divine...

Conversely, the idea of "tsimtsum" or divine self-contraction was highly supported by the Hasidic movement but in a totally original manner as contrasted with the Lurianic qaballah.
The Hasidic movement also de-emphasized the Lurianic idea of "tiqqun" or restoration, a process linked to messianic redemption. In contrast, the concept of "devequt" or the communion with God was wholly embraced, being a process of individual redemption by which one raises his own soul into contact with divine powers, akin to Buddhism and certain types of Indian mysticism.

Much of the Hasidic literature of the 19th century placed much emphasis on the direct and personal worship of God and a de-emphasis on contact with God via the never-ending study of the Torah and the Talmud. Yet Hasidic followers did stress the importance of mystical contact with God through the "devequt" which was accomplished by prayer or when a person was engaged in his everyday lifestyle. In regard to evil, those that participated in the Hasidic movement insisted that evil could be conquered by making it a part of one's own spirit and thus uplift it, making it good instead of evil.

Thus, the spiritual side of religious life held great importance in the Hasidic movement which was developed through traditional Hebrew ideals and teachings, spiritual repentance, the love and fear of God and through social justice and love for one's fellow man and woman regardless of their culture or religious affirmations.

Bibliography

Schoenberg, Shira. "The Haskalah." Jewish Virtual Library. 2005. Internet. Accessed November 13, 2005. http://www.jewishvirtuallibrary.org/jsource/Judaism/Haskalah.html.