(6) In all thy ways acknowledge Him, And He will direct thy paths.
(כב) כִּי֩ אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּן אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם לַעֲשֹׂתָ֑הּ לְאַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֵיכֶ֛ם לָלֶ֥כֶת בְּכָל־דְּרָכָ֖יו וּלְדָבְקָה־בֽוֹ׃
(22) For if ye shall diligently keep all this commandment which I command you, to do it, to love the LORD your God, to walk in all His ways, and to cleave [u-l'davkah] unto Him.
Ramban (Nachmanides, c. 13th century) on Deuteronomy 11:22
The verse warns man not to worship God and a being beside Him; he is to worship God alone in his heart and in his actions. And it is plausible that the meaning of "cleaving" is to remember God and His love constantly, not to divert your thought from Him in all your earthly doings. Such a man may be talking to other people, but his heart is not with them since he is in the presence of God. And it is further plausible that those who have attained this rank, do, even in their earthly life, partake of the eternal life, because they have made themselves a dwelling place of the shekhinah."
צוואת הריב''ש עז
מריב''ש, כי לא מחשבותי מחשבותיכם ולא. פירוש, כי כאשר האדם מפריד א''ע מהשי''ת מיד הוא עובד עבודה זרה, ולא יש דבר ממוצע, וזה וסרתם ועבדתם.
Tzava'at haRivash 76 - "The Testament of the Ba'al Shem Tov" ("founder" of Hasidism, c. 1700-1760)
[A teaching] of R. Israel Baal Shem [Tov]:
“For My thoughts are not your thoughts, neither are your ways My ways.” (Isaiah 55:8) This means: the moment you separate yourself from God, you are worshipping idolatry. 1 There is no middle ground. This is the meaning of “you turn astray and you serve [other gods].” (Deuteronomy 11:16)
A parable from Yaakov Yosef of Polnoye, Ben Porat Yosef - disciple of the Baal Shem Tov
There was once a great and wise king who magically created the illusions of walls and towers and gates. He commanded his people to come to him by way of these gates and towers, and had treasures from the royal treasury displayed at every gate. There were some who went as far as the first gate and then returned, laden with treasure. Others proceeded to gates deeper within the palace and closer to the king; but none reached the king himself. At last, the king's son made a great effort to go to his father, the king. Then he saw that there was really no barrier separating him from his father, for it was all an illusion.
צוואת הריב''ש ג
השי''ת רוצה שיעבדו אותו בכל האופנים. והכזונה כי לפעמים אדם הולך ומדבר עם כני אדם ואז אינו יכול ללמוד.
וצריך להיות דבוק בכהשי''ת [במחשבתו] וליחד יחודים. וכן כשהאדם הולך בדרך ואינו יכול להתפלל וללמוד בדרכו, וצריך לעבוד אותו באופנים אחרים.
ואל יצער את עצמו בזה, כי השי''ת רוצה שיעבדוהו בכל האופנים, פעמים באופן זה, לכך הזדמן לפניו לילך לדרך או לדבר עם בני אדם ככדי לעבוד אותו באופן הב'.
Tzava'at Harivash 3
God wishes to be served in all possible ways. This means the following: Sometimes one may walk and talk to others and is then unable to study [Torah].
Nonetheless, you must attach yourself to God and effect yichudim(unifications). So also when on the road, thus unable to pray and study as usual, you must serve [God] in other ways.
Do not be disturbed by this. For God wishes to be served in all possible ways, sometimes in one manner and sometimes in another. That is why it happened that you had to go on a journey or talk to people, i.e., in order that you serve Him in that alternate way.
Tzava'at Harivash 22
Whatever you see, remember the Holy One, blessed be He. Thus [when seeing an aspect of] love, remember the love of God; and with [an aspect of] fear remember the fear of God, as this is elaborated in various sources. Even when going to the privy have in mind “I am separating the bad from the good,” with the good remaining for the Divine service. This is the concept of yichudim (unifications). Likewise, when going to sleep think that your mental faculties go to the Holy One, blessed be He, and will be strengthened for the Divine service.
Tzava'at Harivash 127
Whenever you are afraid of something, or love it, you should consider: “From where does this present fear or love come? After all, everything derives from [the Holy One], blessed be He, who put the [aspects of] fear and love even in bad things, such as wild beasts. For at the time of the ‘breaking [of the vessels]’ (ha-shevirat) something fell from all the attributes. The fear, therefore, is from [the Holy One], blessed be He. Why, then, should I be afraid of a single spark of His which is [vested] in that bad thing? It is better to attach myself to the ‘great fear’! The same applies to love, and so, too, with all the attributes, to extract the spark [of holiness] from there and raise it to its root. For this is the ultimate desire of our soul, to raise [the fallings of] the ‘breaking [of the vessels]’ to their source.”
The same applies to your speech: do not think that it is you who speaks. Rather, it is the vital force within you, which derives from the Creator, blessed is He, that speaks through you and raises the speech to its source. This [attitude] compounds also the [notion of] equanimity, because the faculty of speech is the same in another as it is with you, for all derives from Him, blessed be He.
Likewise when eating, your intent should be to extract the vitality [from the food] to elevate it to Above through the service of the Creator, blessed be He. And so, too, with everything else. Your intent in everything should be to effect that you attach yourself to Above.