Atzmut-Essence
Hasidic Judaism in the 18th century internalised the esoteric, transcendent emanations of Kabbalah into immanent, psychological perception and correspondence. The term in Hasidic philosophy for the Divine source is "Atzmus" (Essence). While the Ein Sof of Kabbalah can only be infinite, Atzmus, rooted higher in the Godhead, is beyond finite/infinite duality. As the Etzem, it both transcends all levels, and permeates all levels. This is reflected in the paradoxical Acosmic Monism of Hasidic Panentheism, and relates to the essence of the Torah and the soul. In Hasidic thought, Kabbalah corresponds to the World of Atzilus, the sephirah of Chochmah and the transcendent soul level of Chayah; Hasidic philosophy corresponds to the World of Adam Kadmon, the sephirah of Keter and the soul essennce of Yechidah. The Baal Shem Tov taught that the only reflection of Atzmus is the sincerity of the soul in performing the Jewish observances and prayer. Consequently, Hasidism gave new emphasis to the common folk, and to prayer and action over traditionally pre-eminent Torah study, as Atzmus is most reflected in the lowest levels, the purpose of Creation in making a "Dwelling Place" for God in the lowest Realms. In response, Chaim Volozhin, the main theological theorist of the Misnagdim, opposed Hasidic Panentheism and re-emphasised Talmudic study.
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