When Schneur Zalman died, many of his followers flocked to one of his top students, Aharon HaLevi of Strashelye. He had been Shneur Zalman's closest disciple for over thirty years. While many more became followers of Dovber Shneuri, the Strashelye school of Chassidic thought was the subject of many of Dovber's discourses. Aharon HaLevi emphasized the importance of basic emotions in divine service (especially the service of prayer). Dovber Shneuri did not reject the role of emotion in prayer, but emphasized that if the emotion in prayer is to be genuine, it can only be a result of contemplation and understanding (hisbodedus) of the explanations of Chassidus, which in turn will lead to an attainment of "bittul" (self-nullification before the Divine). In his work entitled Kuntres Hispa'alus ("Tract on Ecstasy"), Dovber Shneuri argues that only through ridding oneself of what he considered disingenuous emotions could one attain the ultimate level in Chassidic worship (that is, bittul).Ehrlich, Leadership in the CHaBaD Movement, pp. 160–192, esp. pp. 167–172.
When Schneur Zalman died many of his followers flocked to one of his top students Aharon HaLevi of Strashelye He had been Shneur Zalman's closest disciple for over thirty years While many more became followers of Dovber Shneuri the Strashelye school of Chassidic thought was the subject of many of Dovber's discourses Aharon HaLevi emphasized the importance of basic emotions in divine service (especially the service of prayer) Dovber Shneuri did not reject the role of emotion in prayer but emphasized that if the emotion in prayer is to be genuine it can only be a result of contemplation and understanding (hisbodedus) of the explanations of Chassidus which in turn will lead to an attainment of "bittul" (self-nullification before the Divine) In his work entitled Kuntres Hispa'alus ("Tract on Ecstasy") Dovber Shneuri argues that only through ridding oneself of what he considered disingenuous emotions could one attain the ultimate level in Chassidic worship (that is bittul)Ehrlich Leadership in the CHaBaD Movement pp 160–192 esp pp 167–172