Nonduality and Nondual Judaism

Having watched two mind-boggling YouTube videos on nonduality and panentheism entitled What Is God? - A No Bullshit Explanation for Smart People - Part 1 and What Is God? - Clear Answers to 70+ Commonly Asked Questions - Part 2 by Leo Gura this week, I immediately reread Everything Is God: The Radical Path of Nondual Judaism by Jay Michaelson and reconfirmed that Hasidism, or at least Chabad Hasidism, which I study now both formally and privately this academic year on sabbatical, is actually a form of nondual Judaism. Suddently the theory and practice of Judaism have started to make perfect sense to me.

On the other hand, I've also realized, especially after reading the following paragraph in this amazing book, that I've never had any belief in what theistic dualism claims:

Any concept we have of God is not God; it is a finite concept, tied to the finite mind, conceptualized in terms of finite substances and ideas which, in their limitation, are not God-in-godself (a concept which itself is inaccurate, because it is a concept). If you have an idea of God, God negates your idea. Any idea or concept imposed upon the ineffable mystical experience actually takes us further from the Divine. Every term is a diminution.

Now followers of conventional, mainstream, dualistic Judaism seem even closer to atheists than to adherents of nondual Judaism as the former two are thinking about the same thing; what differenciates them is whether they accept this finite concept or not. Though I haven't directly experienced nonduality nonconceptually as Leo Gura and other people who have awakened spiritually, I can assume that one can fully understand nonduality only through direct experiences. All the other understandings remain imaginations of our finite mind.

Having read and heard how Eckhart Tolle reintreprets nondualistically those teachings ascribed to the "founders" of a few institutionalized religions, I can also understand that these "founders" must have awakened spiritually and directly experienced nonduality nonconceptually, but their disciples, who had no direct experience of nonduality, simply distorted these teachings with their dualistic concepts. Unfortunately, I can see even today many people who continue worshiping these conceptual distortions and add further conceptual distortions of their own.

Inspired by the above mentioned book, I've dediced to try the practices of Hasidic meditation and prayer as explained by Rabbi DovBer Pinson, a notable Chabad rabbi, in his books Breathing and Quieting the Mind and Inner World of Jewish Prayer as two possible ways of directly experiencing nonduality nonconceptually.