The second fundamental idea is borrowed from the Cabala, and signifies that there is a constant interaction between the world of the Divine and the human world, so that not only does the Deity influence human actions, but the latter exert a similar influence on the will and the disposition of the Deity. The further elements of the Besht doctrine follow logically from these premises. _Communion with God_ is and must be the principal endeavor of every truly religious man. This communion may be attained by concentrating one's thoughts upon God, and attributing to Him all happenings in life. The essence of faith lies in the emotions, not in the intellect; the more profound the emotions, the nearer man is to God. _Prayer_ is the most important medium through which man can attain communion with God. To render this communion perfect, prayer must be ecstatic and fervent, so that he who prays may, as it were, throw off his material film. To attain to this ecstatic condition, recourse may be had to mechanical contrivances, such as violent motions of the body, shouts, shaking, and so on. The study of Jewish religious legislation is of secondary importance, and is useful only when it succeeds in arousing an exalted religious disposition. From this point of view the reading of ethical books is preferable to the study of Talmudic casuistry and rabbinical folios. Contrary to the fundamental precept of the Practical Cabala, Besht insists that excessive fasting, the killing of the flesh, and ascetic exercises in general, are injurious and sinful, and that a lively and cheerful disposition is more acceptable to God. What is most important in religion is the frame of mind and not the external ceremonies: _excessive minuteness of religious observance is harmful_. The pious, or _Hasid_, should serve God not only by observing the established ceremonies, but also in his everyday affairs and even in his thoughts. By means of constant spiritual communion with God, man may attain to the gift of clairvoyance, prophecy, and miracle-working. The Righteous, or _Tzaddik_, is he who lives up to the precepts of Hasidism in the highest measure attainable, and is on account of it nearer and dearer to God than any one else. The function of the Tzaddik is _to serve as mediator between God and the common people_. The Tzaddik enables man to attain to perfect purity of soul and to every earthly and heavenly blessing. The Tzaddik ought to be revered and looked up to as God's messenger and favorite.