Kochos hanefesh

In the elite ideal of Deveikut-"cleaving" to God, the central Hasidic principle in its reinterpretation of Judaism, this inspires the subsequent powers of expression.

In Mainstream "Practical Tzadikism", this elite dimension is reserved for the Hasidic leader, with popularised deveikut devotion found instead in the emotional sanctification of life.

Keter-Will in Kabbalistic description of Heavenly emanations corresponds to the highest World of Adam Kadmon-"Primordial Man", the first Partzuf-configuration in Lurianic Kabbalah.

In Hasidism, "Mesirat Nefesh" here connotes a different definition of daily spiritual devotion beyond the call of ordinary Jewish observance, rather than Halachic martydom of life.

Their difference lies in God's desire that they should also descend into human intellect, the advantage they possess that the Divine decree within them can also, and becomes deepened, by uniting more fully with the mind.

In Jewish observance, Hasidism develops the Kabbalistic scheme of redeeming the "sparks of holiness" in material existence, to its central religious value of deveikut cleaving to God.

In Iskafia-subjugation, the level for the ordinary person, holiness is freed from its exile by suppression of human inclinations in the service of mitzvot.

In both cases, teaches the Kabbalistic Zohar, "The Light that Encompasses Worlds shines into all Realms" in reciprocal Divine response.

In Hasidism, this mystical task of sanctification amidst materialism is termed Hislabshus-Involvement/Enclothement (from levush-garment parallel to the garments of the soul), engaging with the world with mindful awareness of its Divine element.

Refraining from the "completely impure" Kelipot is termed Dechiya-pushing aside, where the holy spark within is exiled beyond the mundane, and becomes redeemed externally through disengagement.