These teachings of the Maggid, essential to - and typical of - authentic Chassidism (as evident from their sources), are merely a sample, a few selected passages. They are supplemented, and vastly elaborated upon, in the wide range of his other teachings available to us.

It follows, then, quite clearly, that Chassidism must be understood to speak of two levels in man's worship of G‑d:

a) There is an initial stage, relating to everyone without exception. It impresses upon man his Divinely ordained obligations to study Torah and practice mitzvot in accordance with all specifications of Halachah as an objective and absolute reality in itself

Even so, one is not to say that being occupied with G‑d's Torah and is in any case adequate and sufficiently holy on its own. The fact of their intrinsic and comprehensive sanctity does not negate the need for proper kavanah. On the contrary: the very fact of intrinsic sanctity demands the more adequate kavanah, pure thought and perfect speech, so that every word coming from your mouth, every single letter as well as its vowels and accents, be distinct. Thus,

b) on a second, higher level, man must strive to study Torah and practice mitzvot in ideal fashion, with proper devotion and intent, with a sense of ahavah and yirah, hitlahavut and devekut.

The religious experience, therefore, the very soul and spirit of the mitzvot, the mystical involvement, is all-important. Nonetheless, it needs be attached to actual deeds.

The Torah enjoins us to cleave unto G‑d (devekut).

A permanent state of perfect devekut or hitlahavut, however, is humanly impossible in itself and by itself. The fulfillment of this commandment, therefore, is as our sages interpreted it: "How is it possible to cleave unto the Holy One, blessed be He, when it has been said, `For G‑d, your G‑d, is a devouring fire'? But this precept means, `cleave unto His attributes: as He is compassionate, so you be compassionate." In other words, in order to cleave unto G‑d one must practice Torah and mitzvot.