Writing to the Rebbe through Igrot Kodesh - Revision history

ר.ז.: /* Critics and Reservations */

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Critics and Reservations

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	— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.		— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.

	~~<nowiki>~~[[he:כתיבה לרבי באמצעות האגרות קודש]]~~</nowiki>~~		[[he:כתיבה לרבי באמצעות האגרות קודש]]

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	— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.		— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.

	[he:כתיבה לרבי באמצעות האגרות קודש]		<nowiki>[[he:כתיבה לרבי באמצעות האגרות קודש]]</nowiki>

200.12.168.32: /* The Development of the Custom */

2026-01-13T07:31:20Z

The Development of the Custom

200.12.168.32: Created page with "'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following '''Gimmel Tammuz (3 Tammuz 5754)''', when the Rebbe is no longer seen in a physical sense. The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank she..."

2026-01-13T07:23:19Z

Created page with "'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following '''Gimmel Tammuz (3 Tammuz 5754)''', when the Rebbe is no longer seen in a physical sense. The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank she..."

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'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following '''Gimmel Tammuz (3 Tammuz 5754)''', when the Rebbe is no longer seen in a physical sense.

The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''Igrot Kodesh''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing.

== The Development of the Custom ==
Following '''27 Adar I, 5752''', when the Rebbe ceased giving written responses and the public experienced great uncertainty, Rabbi '''Menachem Mendel Gluchovsky''' established a regular study schedule in the ''Igrot Kodesh''. While learning, he noticed that the letters he encountered addressed matters that directly paralleled issues he was personally facing. After this occurred repeatedly, he concluded that this phenomenon was of particular significance.

On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation.

During that same period, many Chassidim were distressed that the Rebbe no longer provided detailed answers, responding only with “yes” or “no” to questions submitted by the secretaries. Rabbi Gluchovsky began telling others that the Rebbe had already indicated he would find ways to respond, and he shared personal accounts of receiving answers through ''Igrot Kodesh''. As a result, interest spread, people inquired further, and the practice became widely known.

== Sources and Conceptual Foundations ==
Broadly speaking, the custom consists of two components:

# '''Writing to the Rebbe''' — placing a P"N, report, good news, or request for blessing into a sacred text.
# '''Receiving a Response''' — interpreting the content of the letter found upon opening the book as the Rebbe’s response.

Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts.

=== Writing to the Rebbe through a Book ===
Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.”

— ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi '''Shneur Zalman Duchman''', quoting the Rebbe Rashab:<blockquote>“When something happens to a Jew, every Jew has the power to open the Tanya and say: ‘Rebbe, help me!’”</blockquote>This is cited as a reason for the custom of placing a ''pidyon nefesh'' inside a Tanya, particularly when seeking a blessing.
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=== Receiving a Response through a Book ===
Halachic authorities record the long-standing custom of opening a sacred book and viewing the passage that appears as a sign (''siman''). This custom is cited by the Rebbe as an accepted Jewish practice:<blockquote>“It is well known that many Jews — great scholars and simple people alike, as well as women — before undertaking a certain action, would open a sacred book and look at the place where their eyes first fell, not intentionally, but to see where it would open by Divine Providence. Based on this, they would decide how to proceed…”

— ''Hisva’aduyot'' 5749, Vol. 1, p. 309</blockquote>From this talk, it is evident that such an opening serves as a ''sign from Heaven'', though not necessarily as a definitive halachic ruling.

The Rebbe further clarified that this practice applies only to ''mundane matters'', and that issues of holiness require consultation with a qualified rabbi.

In another talk (''Sefer HaSichot'' 5749, Vol. 2, p. 489), the Rebbe explains that Jews historically used lotteries or opening sacred books to determine how to act in discretionary matters, viewing the outcome as Divine guidance.

In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.”

The Rebbe also wrote privately that some have the custom to open a Chumash or Tehillim and learn guidance from the first verse encountered.

In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life.

The Rebbe further states that one who reads a letter of the Rebbe becomes a ''‘karyana d’igrata’'' — a bearer and proclaimer of the letter — charged with fulfilling its contents.

== Attitudes Toward the Practice ==

=== Supporters ===
The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses.

Rabbi '''Shalom Mendel Simpson''', the Rebbe’s secretary responsible for managing the archive and overseeing the publication of ''Igrot Kodesh'', expressed support for the practice, stating retrospectively that this may explain why the Rebbe urged him to publish the letters as quickly as possible.

Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice.

Numerous miracle stories are published by those who believe they experienced salvation through writing to the Rebbe and fulfilling the guidance found in the letters. These stories first appeared in the weekly ''Sichat HaGeulah'' and later in publications such as ''Beis Moshiach'' and ''HaGeulah'', and were subsequently compiled in books such as ''Niflaot Achshav'' and ''Roeh Ne’eman''.
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=== Critics and Reservations ===
Some Chassidim criticize the practice, arguing that it represents a departure from the traditional Chabad approach and that there is no need to devise methods for the Rebbe to provide answers after Gimmel Tammuz. They cite a letter written by the Rebbe after the passing of the Previous Rebbe, instructing that questions be sent to the Rebbe Rayatz’s resting place, trusting that the Rebbe would find a way to respond:<blockquote>“If one remains firm in his bond of connection… and sends the question to the resting place of my revered father-in-law, the Rebbe — the Rebbe will find a way to answer him.”

— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.

← Older revision		Revision as of 03:31, 13 January 2026
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	'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following ~~'''~~Gimmel Tammuz (3 Tammuz 5754)~~'''~~, when the Rebbe is no longer seen in a physical sense.		'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to [[The Rebbe\|the Lubavitcher Rebbe]] and receiving his guidance and blessing through the study of his published letters, particularly in the period following Gimmel Tammuz ([[3 Tammuz]] [[5754]]), when the Rebbe is no longer seen in a physical sense.

	The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''Igrot Kodesh''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing.		The practice is based on writing a ''[[pidyon nefesh]]'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''[[Igros Kodesh (The Rebbe)\|Igrot Kodesh]]''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing.

	== The Development of the Custom ==		== The Development of the Custom ==
	Following ~~'''~~27 Adar I, 5752~~'''~~, when the Rebbe ceased giving written responses and the public experienced great uncertainty, Rabbi ~~'''~~Menachem Mendel Gluchovsky~~'''~~ established a regular study schedule in the ''Igrot Kodesh''. While learning, he noticed that the letters he encountered addressed matters that directly paralleled issues he was personally facing. After this occurred repeatedly, he concluded that this phenomenon was of particular significance.		Following 27 Adar I, 5752, when the Rebbe ceased giving written responses and the public experienced great uncertainty, Rabbi [[Menachem Mendel Gluchovsky]] established a regular study schedule in the ''Igrot Kodesh''. While learning, he noticed that the letters he encountered addressed matters that directly paralleled issues he was personally facing. After this occurred repeatedly, he concluded that this phenomenon was of particular significance.

	On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation.		On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation.
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	Broadly speaking, the custom consists of two components:		Broadly speaking, the custom consists of two components:

	# ~~'''~~Writing to the Rebbe~~'''~~ — placing a P"N, report, good news, or request for blessing into a sacred text.		# Writing to the Rebbe — placing a P"N, report, good news, or request for blessing into a sacred text.
	# ~~'''~~Receiving a Response~~'''~~ — interpreting the content of the letter found upon opening the book as the Rebbe’s response.		# Receiving a Response — interpreting the content of the letter found upon opening the book as the Rebbe’s response.

	Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts.		Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts.
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	Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.”		Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.”

	— ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi ~~'''~~Shneur Zalman Duchman~~'''~~, quoting the Rebbe Rashab:<blockquote>“When something happens to a Jew, every Jew has the power to open the Tanya and say: ‘Rebbe, help me!’”</blockquote>This is cited as a reason for the custom of placing a ''pidyon nefesh'' inside a Tanya, particularly when seeking a blessing.		— ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi [[Shneur Zalman Duchman]], quoting [[the Rebbe Rashab]]:<blockquote>“When something happens to a Jew, every Jew has the power to open the Tanya and say: ‘Rebbe, help me!’”</blockquote>This is cited as a reason for the custom of placing a ''pidyon nefesh'' inside a Tanya, particularly when seeking a blessing.
	----		----

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	In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.”		In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.”

	The Rebbe also wrote privately that some have the custom to open a Chumash or Tehillim and learn guidance from the first verse encountered.		The Rebbe also wrote privately that some have the custom to open a [[Chumash]] or [[Tehillim]] and learn guidance from the first verse encountered.

	In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life.		In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life.
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	The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses.		The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses.

	Rabbi ~~'''~~Shalom Mendel Simpson~~'''~~, the Rebbe’s secretary responsible for managing the archive and overseeing the publication of ''Igrot Kodesh'', expressed support for the practice, stating retrospectively that this may explain why the Rebbe urged him to publish the letters as quickly as possible.		Rabbi Shalom Mendel Simpson, the Rebbe’s secretary responsible for managing the archive and overseeing the publication of ''Igrot Kodesh'', expressed support for the practice, stating retrospectively that this may explain why the Rebbe urged him to publish the letters as quickly as possible.

	Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice.		Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice.
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	— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.		— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.

			[he:כתיבה לרבי באמצעות האגרות קודש]