From a Hebrew Catholic perspective, the Jewish tradition of Hasidut offers profound insights into the understanding of Mercy (Khesed) in action. In Jewish thought, Hasidut is intimately tied to the 13 Attributes of Divine Mercy revealed to Moses (Exodus 34:6–7) and to the dynamic structure of the 10 Sefirot, as well as to the inner Lights within the Godhead. The Hebrew Catholic recognizes in these teachings a foreshadowing and preparation for the full revelation of Mercy in the Divine Heart of Yeshua the Messiah and the unfolding of the Divine Will in the soul of redeemed humanity.

Through meditative contemplation of the Divine Attributes (Sefirot), one becomes graced with merciful qualities (Hasidut) that enable merciful service (Avodah) to both God and humanity. This inner transformation corresponds to an ascent through spiritual traits linked to the Sefirot, a ladder of spiritual progress enumerated by Rav Phinehas ben Yair in the Talmud (Avodah Zarah 20b) (1) and expounded upon by Rabbi Moshe Chayim Luzzatto in Mesillat Yesharim. (2)

The journey begins with the study of Torah, leading to Shiflut (Lowliness), associated with the recognition of man's nothingness before God. This humility gives rise to Zehirot (Watchfulness), connected to the Sefirah of Yesod (Righteous Foundation), and bearing the fruit of Emet (Truth). Watchfulness begets Zerizut (Zeal), linked to the Sefirah of Hod (Majestic Splendor), producing Temimut (Sincerity). Zeal cultivates Nekiut (Cleanliness) associated with Netzach (Endurance), fostering Bitachon (Confident Boldness).

Cleanliness then leads to Perishut (Separation) tied to Tiferet (Compassionate Beauty), manifesting in Rachamim (Compassion in action). Perishut brings forth Taharah (Purity), associated with Gevurah (Mighty Discernment), leading to Yirah (Reverential Awe). Purity opens the soul to Hasidut (Mercifulness), corresponding to Chesed (Loving Mercy), producing Ahavah (Divine Love).

This path continues through Anavah (Humility) associated with Binah (Understanding), leading to Simchah (Joy), and Yirat Chet (Fear of Sin) linked to Chokhmah (Wisdom), culminating in Bitul (Self-Abnegation). Finally, the soul reaches Kedushah (Holiness) at the level of Keter (Crown), the Divine Will's supreme manifestation, resulting in Yichud (Holy Union) with God. (3)

From the Hebrew Catholic perspective, this ascent is a preparation for living fully in the Kingdom of the Divine Will inaugurated by the Messiah. In experiencing the Holy Spirit — associated with the inner Light of Taanug (Desire)  — the soul produces hopeful longing (Tikvah), leading toward co-creative participation with God. The “Revival of the Dead” reflects not only the eschatological resurrection but also the spiritual quickening of the soul through Ratzon (Will), culminating in living continually in Emunah (Faith), the faithful trust of the childlike soul.

This ascent is not merely for personal sanctification but also for cosmic stewardship. Man's participation in Maaseh Bereshit (Work of Creation) makes him a steward of the created order, tasked with manifesting the Divine Presence within creation. (4) Through Maaseh Merkavah (Work of the Chariot), he participates in the historical unfolding of Salvation, linking time to eternity. Through Maaseh Galgalim (Work of the Rounds or Wheels), he is reconstituted into the malei Adam (Full Adam), the complete and glorified humanity as embodied in the Messiah.

Isaiah 43:7 teaches that humanity was created for God’s Glory, the Shekhinah — the Divine Feminine Presence — intimately connected to the person of Miriam (Mary) in Catholic understanding. (5) The Shekhinah, known as Kneset Israel (Community of Israel) and Heavenly Rachel, sorrowfully yearns for the union of all her children in the fullness of redemption. From a Hebrew Catholic viewpoint, the Shekhinah finds her perfect embodiment in the Virgin Miriam (Mary), who stands at the heart of the Church and embodies the soul of redeemed Israel.

The Oral Torah, perceived traditionally as the Motherly understanding of the Written Torah, reveals a personal dimension of Revelation, where the Word of God is experienced person-to-person, as Rabbi Safran suggests. (6) For Hebrew Catholics, this points to the Living Torah, Yeshua himself, who fulfills both the Written and Oral Torah in his person. Mystical ascent thus becomes not only an intellectual journey but an encounter of the heart with the Divine Word.

Jewish and Catholic mysticism both embrace the language of the heart expressed through signs, symbols, and the sacramental imagination. The human body and soul serve as the primary sources for understanding Divine mysteries, echoing the incarnational principle central to Christian faith. However, within Rabbinic Judaism, especially after the closing of the Talmud, there was a tendency to subordinate heart-based mysticism to intellectual frameworks, resulting in tension between scholars and mystics.

The Hasidic movement, founded by the Baal Shem Tov in the 18th century, revived the Judaism of the heart, restoring joy, simplicity, and accessible spirituality. (7) The Baal Shem Tov sought to redirect Kabbalistic knowledge back to merciful service (Hasidut) rather than manipulative pride. This resonates deeply with the Hebrew Catholic vision of Divine Mercy, where mystical knowledge serves not self-aggrandizement but humble, joyous service of God and neighbor, culminating in union with the Divine Will.

Thus, Hasidut understood from a Hebrew Catholic lens, reveals itself as the royal road of Mercy leading into the Kingdom of the Divine Will, where the redeemed soul, through Yeshua Messiah and under the mantle of Miriam, participates in the eternal symphony of Divine Love.

1. Babylonian Talmud, Avodah Zarah 20b.

2. Moshe Chayim Luzzatto, Mesillat Yesharim (The Path of the Upright), translated by Mordecai M. Kaplan (Philadelphia: Jewish Publication Society, 1936).

3. The structure connecting the traits to the Sefirot is an interpretive synthesis based on traditional Kabbalistic mappings, here expanded from a Hebrew Catholic perspective.

4. See Genesis 2:15, where Adam is placed in the garden “to tend and guard it,” a priestly role expanded in Hebrew Catholic thought as stewardship of all creation.

5. Cf. Isaiah 43:7. For a Hebrew Catholic understanding of Mary as the embodiment of the Shekhinah, see Dr. Lawrence Feingold, The Mystery of Israel and the Church (New Hope, KY: Remnant Press, 2007), p. 260–263.

6. Rabbi Safran, In the Shadow of the Ladder, eds. Nehemia Polen and Yitzhak Buxbaum (Northvale: Jason Aronson, 1997), p. 84–86.

7. Gershom Scholem, Major Trends in Jewish Mysticism (New York: Schocken Books, 1995), p. 340–344.