Chabadpedia - User contributions [en]

Writing to the Rebbe through Igrot Kodesh

2026-01-13T07:32:51Z

200.12.168.32:

'''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 ''[[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 ==
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.
----

=== 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''.
----

=== 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.

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

Writing to the Rebbe through Igrot Kodesh

2026-01-13T07:31:20Z

200.12.168.32: /* The Development of the Custom */

'''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 ''[[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 ==
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.
----

=== 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''.
----

=== 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.

[he:כתיבה לרבי באמצעות האגרות קודש]

Writing to the Rebbe through Igrot Kodesh

2026-01-13T07:23:19Z

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..."

'''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.
----

=== 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''.
----

=== 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.

Igros Kodesh (The Rebbe)

2026-01-13T07:21:53Z

200.12.168.32: /* Writing to the Rebbe through Igrot Kodesh */

[[File:אגרות קודש אדש.jpg|thumb]]
'''Igros Kodesh''' is the name of dozens of volumes (as of 5785/2025, 39 volumes have been published) containing over ten thousand letters from [[the Rebbe]] to individuals and communities. This series began to be published under the Rebbe's instruction, who requested to collect the written responses he gave to questions addressed to him by Jews from all corners of the world, on topics covering all aspects of human life, and to publish them in organized books.

The letters include advice and guidance in divine service, explanations in [[Kabbalah]], [[Toras HaChassidus|Chassidus]] and revealed Torah, specific advice on various and diverse topics (health, happiness, shalom bayis, and more).

Many Jews today have the custom to direct their questions and requests to the Rebbe by writing a letter and randomly inserting it into one of the volumes of 'Igros Kodesh' and finding advice and blessing there.

== Editing of the Igros ==
A large portion of the letters were initially printed as an addition to the series "[[Likkutei Sichos]]" - when the content of the letters matched the content of the parshios in that volume. In 5747/1987, when no more letters could be found that could be printed as additions to "Likkutei Sichos," members of the '[[Vaad L'Hafotzas Sichos|Vaad Lehafatzas Sichos]]' approached the Rebbe with a question, whether they could receive additional letters from the secretariat that could be printed (as the Rebbe had instructed in similar cases before, in the publication of volumes 12-13 and in 5743/1983). The Rebbe's instruction was again to collect letters from the secretariat, but when they came to request the Rebbe's permission to print the volume, the Rebbe instructed to print the letters in a separate book - Igros Kodesh. The letters printed in the volumes of "Igros Kodesh" that have appeared (as of 5784/2024) include letters written until 5745/1985 (while the letters in 'Likkutei Sichos' reach even the year 5752/1992).

Most of the letters published in the series are from copies in the secretariat's archive, which was entrusted to [[Shalom Menachem Mendel Simpson|Rabbi Shalom Mendel Simpson]]. A significant contribution was received from the collection of the Vaad Lehafatzas Sichos (which they also received from Rabbi Simpson to add to the volumes of Likkutei Sichos), and additionally, letters were also received from private individuals.

The letters in the volumes of Igros Kodesh are arranged chronologically, according to the date they were written, except for volume 21 in which supplements were added. In some letters, explanatory notes were written in the margins, mostly related to identifying the recipient by the editors. Also, according to the Rebbe's instructions, before transferring them to the series editor, Rabbi Simpson would omit sections that might violate privacy or are not suitable for publication, etc. In additional cases, the editor omitted these parts.

The editing of the series and its publication began in 5747/1987 by [[Otzar HaChassidim|the Otzar Hachassidim]] editorial board. Initially, the editing was managed by Rabbi Shalom Ber Levin, who edited volumes 1-21, and in winter 5754/1994, he transferred the editing to Rabbi Shalom Yaakov Chazan, who had assisted in editing previously, and began to edit volumes 22 and onwards as part of the Otzar Hachassidim editorial board.

At the beginning of several volumes, an introduction was prepared by one of the editors, including a comprehensive overview of the content of the letters in the volume and the historical events behind them.

== Purpose of Publication ==
At the end of the introduction to volume 12, the publisher wrote:

From the time [[the Alter Rebbe]] took upon himself the leadership of Chabad Chassidus, a system of private audiences (yechidus) began, where chassidim would receive instructions and guidance from the Rebbe. When the number of chassidim grew and it became impossible to receive everyone for yechidus, the Liozna regulations were issued, limiting travel to the Alter Rebbe. After several years, [[Tanya|the Tanya]] was published, and in the introduction the Alter Rebbe wrote that this book includes:

"Answers to many questions which all our loyal followers in our country constantly ask for advice... and there is no longer time to respond to each person regarding his question in detail, and forgetfulness is also common, therefore I have recorded all the answers to all the questions."

Similarly, one can say regarding the printing of these letters: For many years, the Rebbe received thousands of people for yechidus, and simultaneously wrote many letters to all corners of the world. Both in yechidus and in letters, answers were given in all areas of life. And now, in recent years when the number of chassidim has grown, and it is no longer possible to continue with the system of 'yechidus', we merit the printing of volumes of Igros Kodesh, through which we will know the Rebbe's opinion on every matter.

The Alter Rebbe continues in his introduction to Tanya: "And whoever's understanding is insufficient to comprehend advice from these booklets should express his concerns to the elders in his city, and they will explain it to him." Similarly, one can say today that those who "make for yourself a Rav" will give their answers based on the Rebbe's words that have been published in the 'Igros Kodesh' series.

== Contents of the Volumes ==

* Volume 1 - Letters from 5688-5704 (1928-1944), published in 5747 (1987).
* Volume 2 - Letters from 5705-5708 (1945-1948), published in 5747 (1987).
* Volume 3 - Letters from 5709-5710 (1949-1950), published in 5747 (1987).
* Volume 4 - Letters from 5711 (1951), published in 5748 (1988).
* Volume 5 - Letters from 5712 (1952) - first part, published in 5748 (1988).
* Volume 6 - Letters from 5712 (1952) - second part, published in 5748 (1988).
* Volume 7 - Letters from 5713 (1953), published in 5748 (1988).
* Volumes 8-9 - Letters from 5714 (1954), Volume 8 published in 5748 (1988) and Volume 9 in 5749 (1989).
* Volumes 10-11 - Letters from 5715 (1955), published in 5749 (1989).
* Volumes 12-13 - Letters from 5716 (1956), published in 5749 (1989).
* Volumes 14-15 - Letters from 5717 (1957), Volume 14 published in 5749 (1989), and Volume 15 in 5750 (1990).
* Volumes 16-17 - Letters from 5718 (1958), published in 5750 (1990).
* Volume 18 - Letters from 5719 (1959), published in 5750 (1990).
* Volume 19 - Letters from 5720 (1960), published in 5751 (1991).
* Volume 20 - Letters from 5721 (1961) and general index, published in 5752 (1992).
* Volume 21 - Supplements, letters omitted from volumes 1-20, published in 5753 (1993).
* Volume 22 - Letters from 5722-5723 (1962-1963), published in 5754 (1994).
* Volume 23 - Letters from 5724-5725 (1964-1965), published in 5758 (1998).
* Volume 24 - Letters from 5726-5727 (1966-1967), published in 5779 (2019).
* Volume 25 - Letters from 5728-5729 (1968-1969), published in 5759 (1999).
* Volume 26 - Letters from 5730-5731 (1970-1971), published in 5759 (1999).
* Volume 27 - Letters from 5732-5733 (1972-1973), published in 5763 (2003).
* Volume 28 - Letters from 5734-5735 (1974-1975), published in 5764 (2004).
* Volume 29 - Letters from 5736-5737 (1976-1977), published in [clarification needed].
* Volume 30 - Letters from 5738 (1978), published in 5778 (2018).
* Volume 31 - Letters from 5739 (1979), published in 5781 (2021).
* Volume 32 - Letters from 5740 (1980), published in 5781 (2021).
* Volume 33 - Letters from 5741 (1981), published in 5782 (2022).
* Volume 34 - Letters from 5742 (1982), published in 5783 (2023).
* Volume 35 - Letters from 5743 (1983), published in 5784 (2024).
* Volume 36 - Letters from 5744 (1984), published in 5784 (2024).
* Volume 37 - Letters from 5745 (1985), published in 5784 (2024).
* Volume 38 - Letters from 5746 (1986), published on 19 Kislev 5785 (2024).
* Volume 39 - Letters from 5747 (1987), published on 25 Adar 5785 (2024).

== Special Expressions of the Rebbe ==
After several volumes of "Igrot Kodesh" were printed, when the secretary Rabbi Shalom Mendel Simpson presented the Rebbe with a collection of letters he had taken from the archive to send to print, the Rebbe turned to him and asked: "Oib m'kocht zich in di igrot?" [= Are people passionately engaged in studying the letters?] R' Shalom Mendel answered that he heard from his son, who was studying at the yeshiva in Morristown at that time, that the bochurim (students) there had established a regular study schedule of 'Igrot Kodesh'. The Rebbe said to me: "Bochurim? Bochurim farshtei ich! Ober vos tut zich mit yungeleit?" [= Bochurim, I understand! But what's happening with the married men?]

When the tenth volume of Igrot Kodesh was published, the Rebbe inquired why no celebration was being held, and on that occasion, a large event was arranged to mark the publication of the volume.

== Translations ==
Since many of the letters in the series were originally written in Yiddish, several translations have been published in other languages.

==== Translation to Lashon Hakodesh (Hebrew) ====
In the year 5781 (2021), Otzar HaChassidim published three volumes of '''Igrot Kodesh - in free translation to Lashon Hakodesh''', which include translations of letters from volumes 1-31 into Lashon Hakodesh. At the beginning of each letter appears the original letter number and below it the location of the letter in the original volume.

Another series currently consisting of two volumes is called '''Letters from the Rebbe''', which contains letters the Rebbe sent in English translated into Lashon Hakodesh. The series is published by Otzar Sifrei Lubavitch.

==== Translation to English ====
An additional "Igrot Kodesh" series in English translation. So far, eight volumes have been published by the Sichos In English committee, translated by Rabbi Eliyahu Touger. The introduction to each volume includes an overview of the central events during those years.

== Additional Publications ==

==== Igros Kodesh on Matters of Geulah and Moshiach ====
''Expanded entry - Igros Kodesh on Matters of Geulah and Moshiach''

From the entire "Igros" series (as well as from teshuros and bulletins published over the years), letters dealing with matters of Geulah and Moshiach were collected into the book "Igros Kodesh on Matters of Geulah and Moshiach."

The letters were collected and translated by R' Levi Yitzchak Niselvich and Hatomim Guy Betzalel Kantor, with the assistance of Rabbi Shimon Weitzhandler and R' Shmuel Elazar Niselvich.

==== Moreh L'Dor Navoch (Guide for a Confused Generation) ====
''Expanded entry - Moreh L'Dor Navoch''

This series, comprising three volumes, contains a collection of letters translated from English from the archives of Rabbi Nissan Mindel, which were published over the years in the Kfar Chabad weekly magazine. The uniqueness of this series is its emphasis on letters in which the Rebbe explains various topics in faith and science. So far, three volumes have been published, including most of the letters that were published in the Kfar Chabad newspaper until 5765 (2005).

==== Responsa Menachem Meshiv Nafshi ====
''Expanded entry - Responsa Menachem Meshiv Nafshi''

In 5772 (2012), 'Responsa Menachem Meshiv Nafshi' was published, edited by Rabbi Shimon Weitzhandler, which includes a collection from the Igros Kodesh series of letters with Torah content, in which the Rebbe discussed various halachic topics with gedolei Yisroel (Torah luminaries). The responsa includes two volumes in an elegant album format, and at the bottom of the pages, brief biographies of the Torah luminaries who corresponded with the Rebbe are presented.

==== Igros Kodesh Pocket Edition ====
In 5780 (2020), volumes 25-30 of Igros Kodesh were published, and in 5781 (2021), volumes 1-23 were published in pocket format by Kehot Publication Society.

Additionally, in 5783 (2023), volumes 11-12 were published in a special pocket edition with the Rebbe's picture on the cover.

== Writing to the Rebbe through Igrot Kodesh ==
'''Expanded article - [[Writing to the Rebbe through Igrot Kodesh]]'''

Many Jews today strengthen their connection to the Rebbe, ask questions, and seek advice and blessings in all areas of life by turning to the Rebbe through the Igrot Kodesh (Holy Letters).

This practice has its roots and source in the Rebbe's teachings:<blockquote>"As is known, there is a custom among many Jews - both Torah scholars and ordinary people, as well as women - that before undertaking a certain action, they open a holy book and look at the place where the book opened and where their eyes first fall (not intentionally, as they wanted to see where it would open according to Divine Providence), and based on this they made decisions regarding practical matters. For example, when the book opened to a verse like 'You shall surely open' or 'You shall surely rejoice,' and similar phrases, it was for them a 'sign from above' that there would be great success in what they were about to do, or they understood from the sign that they should refrain from doing something, or postpone it until later, and so forth."

— Hitva'aduyot 5749, Vol. 1, p. 309</blockquote>Writing to the Rebbe is done by writing the request or question on a piece of paper. The paper is then inserted randomly into one of the volumes of Igrot Kodesh. At the random place where the paper was inserted, those who approach see a response to their request or guidance when needed. It is customary that before writing to the Rebbe, one makes a good resolution, such as a commitment to improve in observing a mitzvah or an additional enhancement in Jewish customs.

Hundreds and thousands of stories of revealed miracles occur through writing via the Igrot Kodesh, and these are collected in several books. Additionally, the weekly publication "Sichat HaGeulah" publishes a miracle story each week that occurred through the Rebbe's responses via the Igrot Kodesh.

== The Rebbe's Letters in English ==
In addition to the Igrot Kodesh series, two series of the Rebbe's letters originally written in English have been published:

The first series is called "Letters of the Rebbe," published by Otzar Sifrei Lubavitch and includes eight volumes (as of 5783/2023). This series only prints letters that were received from the addressees and are known with certainty to have been sent after proofreading and signing. Volume 2 has been translated into Hebrew.

The second series is called "The Letter & The Spirit," which includes five volumes (as of 5781/2021). The first volume was edited by the Rebbe's secretary, [[Rabbi Nissan Mindel]], and published by [[Kehos|Kehot Publication Society]]. The additional four volumes were edited by his daughter Mrs. Freida and her husband Rabbi Shalom Dovber Shapiro and published under their direction. These letters were collected from the first drafts preserved by Rabbi Nissan Mindel and were not proofread by the Rebbe.

In addition, the Rebbe's secretary Rabbi Shalom Mendel Simpson, together with his son Rabbi Avraham, worked for several years on sorting and arranging the Rebbe's English letters from the secretariat archives to publish them in a series of books, but this series has not yet been realized.

== For Further Reading ==

* Beit Moshiach issue 1307 pp. 42-45
* The Rebbe's Advice Will Guide Me
* Levi Shmotkin, '''Letters for Life''', 12 recurring principles in the Rebbe's letters as guidance for life, published by Kehot [5777/2017] [5778/2018]

== See Also ==

* General Letter
* General-Personal Letter
* Writing to the Rebbe through Igrot Kodesh
* Anochi Institute
* Rebbe responsa

== External Links ==

==== '''Volumes of 'Igrot Kodesh'''' ====

* '''All volumes of 'Igrot Kodesh' organized in a Drive folder - for viewing and download'''
* Volumes 1-22, Otzaro Shel Moshiach website containing page images + search capability
* Volumes 25-30 on Rebbe Drive website (missing volume 29)
* 28 Volumes 1-28, text format - Chabad Library website
* Volumes 1-28 book format, shared site of "Chabad Library" with "HebrewBooks"
* Indexes to volumes 1-20, shared site of "Chabad Library" with "HebrewBooks"

The book "Precious Stones" for the Rebbe

* Two volumes of Igrot Melech: '''Volume 1 - Tishrei-Adar months • Volume 2 - Nissan-Elul months'''

==== '''Translated Igrot Kodesh''' ====

* Volume 1 - Holy Letters from original volumes 1-11
* Volume 2 - Holy Letters from original volumes 12-23
* Volume 3 - Holy Letters from original volumes 24-31
* Volumes 1-23 - Igrot Kodesh translated into Russian
* Igrot Kodesh translated by Kehot branch in the Holy Land: Part 1 (volumes 1-6), Part 2 (volumes 7-15), Part 3 (volumes 16-23), Part 4 (volumes 24-30)

==== '''Writing to the Rebbe through 'Igrot Kodesh'''' ====

* '''Igrot Kodesh Center - Write and receive blessings (site operates with nominal fee)'''
* '''Website for writing to the Rebbe through Igrot Kodesh'''

==== '''Miscellaneous''' ====

* Hillel Mondshine, 'Stories, Sayings, Parables and Aphorisms', collected from Igrot Kodesh volumes. Commemorative publication from Bar Mitzvah celebration of Menachem Mendel Mondshine, 17 Kislev 5768/2007
* Igrot Kodesh of the Rebbe - Behind the Scenes: Responses and Guidance from the Rebbe during the printing of Igrot Kodesh, Beit Moshiach weekly issue 894
* 'Beit Moshiach' reveals the instructions for printing Igrot Kodesh
* Rabbi Shalom DovBer Levin, '''The 'Igrot Kodesh' Series''', on the Chabad Torah for Yeshiva Students website
* '''Igrot Kodesh - General Overview''', on the Chabad Torah for Yeshiva Students website

[[Category:Sifrei Chassidus]]
[[he:אגרות קודש (הרבי)]]

Shmariyahu Noach Schneerson

2025-12-31T01:10:19Z

200.12.168.32: /* His Books */

[[File:בברויסק.jpg|thumb|Rebbe Shmariyahu Noach Schneerson]]
'''The Rebbe Shmariyahu Noach Schneerson''' (1842 - 15th of Teves 1923) served as Rav in Bobruisk and became Rebbe of the [[Kopust]] dynasty.

== Life History ==
The Rebbe Shmariyahu Noach Schneerson of Bobruisk was born in Lubavitch in 1842. He was the youngest son of his father Rebbe Yehuda Leib Schneerson (son of the Rebbe Tzemach Tzedek).

In his youth, he learned with his grandfather, [[The Tzemach Tzedek|the Rebbe Tzemach Tzedek]], and with his brother, Rav Shlomo Zalman Schneerson, who later became the Rebbe of Kopust. Various traditions claim that he also learned with his uncle the Rebbe Maharash.

He married his cousin, the daughter of Rebbe Maharin of Nezhin.

After the passing of his grandfather, the Rebbe Tzemach Tzedek, he traveled with his father to Kopust. After his father's passing, he returned to Lubavitch. In 1872, his uncle, the Rebbe Maharash, appointed him as Rav of the Chassidic community in Bobruisk; some Anash of Lubavitch opposed this appointment; the Rebbe Maharash was strict with them, and they suffered great losses in property and life.

After the passing of his brother Rabbi Shlomo Zalman, he and his brother Rabbi Shalom DovBer were appointed as Rebbes in the Kopust dynasty, RaShDaB in Retzitza and Rabbi Shmarya Noach in Bobruisk.

In 1901, he established a yeshiva in Bobruisk led by his son Rabbi Menachem Mendel, where dozens of exceptional bochurim studied; many of its graduates later served as rabbonim and roshei yeshivos throughout Russia. Among the most prominent: Rav Moshe Don Yichya, Rav Shlomo Yosef Zevin, and Rav Shmariyahu Yehuda Leib Medalia.

== Relations with Lubavitch ==
Over the years, there occurred an incident with Lubavitch, for example, he established a special Colel Chabad - separate from the [[Colel Chabad]] managed by [[the Rebbe Rashab]].

His views also differed from those of the Lubavitcher Rebbes on several matters. Thus in Shevat 1910, a gathering of rabbonim in Russia took place, attended by gedolei hador. At the assembly, there were differences of opinion whether a rav should know the Russian language and have minimal general education. Rabbi Meir Simcha of Dvinsk, supported by Rabbi Dovid Friedman of Karlin, and Rabbi Shmarya Noach Schneerson of Bobruisk advocated in favor, while Rabbi Chaim of Brisk, supported by the Rebbe Rashab and the Chofetz Chaim, strongly opposed studying any other subjects whatsoever.

The years of revolution and famine in Russia affected his health condition and in 1923 he became very ill and on the 15th of Teves 1923 he passed away. He is buried in Bobruisk.

Like the other grandchildren of the Tzemach Tzedek, the Rebbe Rayatz refers to him as 'Rebbe' and a leader of Chassidus Chabad.

== His Successor in Babruysk ==
In his will, he requested to appoint one of his grandson rabbis as his successor in the rabbinate - either Rabbi Yisroel Moshe, son of his son-in-law R' Dovid Berbash, or Rabbi Moshe Dovid, son of his son Rabbi Menachem Mendel.

However, some of his descendants passed away during his lifetime, and the others refused to accept the burden of leadership. After much searching, his chassidim approached his granddaughter's husband - Rabbi Shmuel Bazeplov, but he too was reluctant to accept the offer. In their distress, the Chabad-Kopust chassidim turned to the Frierdiker Rebbe of Lubavitch, requesting that he appeal to Rabbi Shmuel to accept the leadership. The Frierdiker Rebbe agreed and wrote a letter to Rabbi Shmuel (see entry on R' Shmuel Bezpalov). In practice, Rabbi Shmuel Bazeplov succeeded his wife's grandfather only in the rabbinate, but not in leadership.

== His Descendants ==

* His son R' Menachem Mendel (martyred on 2 Menachem Av 5679), his wife Hinda daughter of R' Leib Margolies of Berditchev. She passed away in Elul 5701 in Tel Aviv.
** His son, Yisroel Yaakov. Passed away in 5654 at 4 months old in Babruysk.
** His son, R' Baruch Eliyahu Schneerson.
** His daughter, Mussia Freida Privs.
* His son, Dovid. Mentioned among the donors of the book Mefaneach Nealamos.
* His son-in-law, Menachem Shmuel. Same source.
* His daughter Mussia married on 5 Elul 5640 to R' Dovid son of R' Yitzchok Eizik Berbash. Passed away 28 Adar 5679. His son Yisroel Moshe passed away 15 Tammuz 5724 in Tel Aviv.
* His granddaughter's husband Rabbi Shmuel Bezpalov - served after him as rabbi of Babruysk.

== His Books ==
See expanded entry – '''Shemen LaMaor'''

* '''Shemen LaMaor''', a collection of his Torah teachings, compiled by his grandchildren and printed in two volumes with the Rebbe's blessing by Rabbi Binyamin Eliyahu Gorodetsky and Rabbi Refael Wilshansky in 1964 and 1966 in [[Kfar Chabad]].

== Further Reading ==
* Rabbi Amram Blau, '''The Great Luminary: Life Story of Rabbi Shmarya Noach Schneersohn of Babruysk''', Heichal HaBaal Shem Tov Issue 22, Nissan 2008, pp. 95-131.
* Rabbi Shneur Berger, '''Unity in the World of Truth and This World''', The Unity between Chabad Chassidus in Babruysk and Lubavitch, Beis Moshiach Weekly 10 Teves 5781 page 40

[[Category:Beis HaRav]]
[[he:שמריה נח שניאורסון]]

Central Yeshivas Tomchei Tmimim - 770

2025-12-31T00:54:00Z

200.12.168.32: /* Yeshiva Staff Throughout the Years */

[[File:לימודים בישיבת תומכי תמימים המרכזית.jpg|thumb|''The studies at the Central Tomchei Temimim Yeshiva - The Big Zal 770'']]
Located in [[Crown Heights]], Brooklyn at [[770 Eastern Parkway]], Central Yeshiva Tomchei Temimim Lubavitch (CYTTL), is the yeshiva operating in the Rebbe's courtyard and is the flagship yeshiva of Chabad. It is comprised of students who have completed their studies in Yeshiva Gedolah and come to immerse themselves in Torah study in the Rebbe's presence. Nearly 90% of Chabad yeshiva students worldwide study at this yeshiva for at least several months before their wedding, with many completing their rabbinic ordination studies there (especially students from yeshivas outside Israel).

As of 2024, the yeshiva has approximately 500 students and is headed by Rabbi Shneur Zalman Labkowski.

== History ==
The first [[Yeshivas Tomchei Tmimim|Tomchei Temimim]] yeshiva in the [[United States]] was founded on 9 Adar II 1940, the day the Previous Lubavitcher Rebbe arrived in America from war-torn Europe.

Some of the first students were from "Achei Temimim" who had previously studied Chassidus with Rabbi Yisroel Jacobson. This is why during its early period, the yeshiva was called "Achei Temimim."

For about nine months, classes were held in one of the Chabad synagogues in Brooklyn. In Cheshvan 1941, the yeshiva moved to its new building - 770 Eastern Parkway. In Adar 1972, with the Rebbe's blessing, the yeshiva moved to the Chovevei Torah building. In 1993, it returned to 770 Eastern Parkway where it remains until today.

Throughout the years, the yeshiva students received special attention from the Rebbe, particularly during the years before his leadership and in the early years after accepting leadership. The Rebbe's door was open to students, providing personal guidance and showing them great affection and closeness.

The yeshiva operated under the Rebbe's presidency until 1957, when the Rebbe rescinded his presidency from the yeshiva.

== Dormitory ==
The students' living quarters have changed several times throughout the yeshiva's existence. When the yeshiva was established, a building was purchased for dormitory and dining room near Rogers and Atlantic Streets, against the Frierdiker Rebbe's wishes. In 1954, when the dormitory was at Troy and Lincoln Streets, the Rebbe visited and inquired about various halachic practices of the yeshiva students.

Many years later, the yeshiva acquired another building at 749 Eastern Parkway (located across and to the left of 770). With Chabad's growth, there was an urgent need to acquire another building to house many students. In 2001, with the help of Mr. Robert Beren, the construction of building 1414 (known in Chabad parlance as "fourteen fourteen") was completed, providing dormitory rooms for about 300 students.

Currently, Kvutza students from Israel and many international students reside in building 1414 on President Street, while Israeli yeshiva graduates staying for additional years of study live in 749 Eastern Parkway.

== Dining Hall ==
Students in the yeshiva's dining hall when it was in Bedford. Like the dormitory building, the dining hall's location also moved several times. In the yeshiva's early years, the kitchen was located at 676 Eastern Parkway, and from there it moved several times until it reached its current location in the basement of the dormitory building at 1414 President Street.

Every year, the Temimim studying in the yeshiva merited the Rebbe's visit to the dining hall on the first night of Pesach during the Seder. On these occasions, the Rebbe would discuss various matters.

== Yeshiva Staff Throughout the Years ==

* Yeshiva Staff: Rabbis Yisroel Yitzchok Piekarski, Yitzchok Dov Ushpal, Yisroel Zev Gustman, Chaim Melikovsky, Mordechai Mentlick, Shmuel Levitin, [[Pinchas Korf]], Yehoshua Korf, Shalom Marozov, Yitzchok Springer, Yekusiel Rapp, [[Yoel Kahan]], Levi Yitzchok Kahana.
* Administration: [[The Rashag - Reb Shemaryahu Gurary|Rabbi Shemaryahu Gurary]], Chairman.
* Spiritual Committee: Rabbis Mordechai Mentlick, Shmuel Levitin, Shalom Marozov, Yisroel Shimon Kalmanson, Dovid Raskin, and Shneur Zalman Labkowski.
* Physical Committee: Rabbi Yosef Yitzchok Weinberg, Tzvi Yosef Kotlarsky, Rabbi Avrohom Rosenfeld. [[Reb Yosef Yitzchak Wilmowsky|Reb Yosef Yitchak Wilmowsky]].

Following a financial dispute between the yeshiva and Merkos L'Inyonei Chinuch, in 1996 the court appointed as guarantors for the yeshiva's financial obligations the "Yeshiva Committee": [[Shneur Zalman Gurary|Rabbi Shneur Zalman Gurary]], Shalom Ber Gorodetzky, Mendel Dreisin, Shlomo Dreimer, Leibel Zisman, Eliyahu Cohen, Shmuel Melamed, Leibel Kimel, and Yosef Yitzchok Sternberg.

== Current Yeshiva Staff ==

* '''Rosh Yeshiva''': Rabbi Shneur Zalman Labkowski.
* '''Roshei Mesivta''': Rabbi Yekusiel Lippa Feldman, Rabbi Avrohom Osdoba, Rabbi Yaakov Kopel Goldberg, Rabbi Yisroel Labkowski, Rabbi Menachem Mendel Potash, Rabbi Gedaliah Rosenblum, Rabbi Shalom Dovber Gurary, Rabbi Mendel Wischetzky.
* '''Mashpiim''': Rabbi Shlomo Zarchi, Rabbi Michael Chanoch Golomb, Rabbi Meir Shlomo Kaplan, Rabbi Shmuel Avtzon, Rabbi Mordechai Sternberg, Rabbi Mendel Krasinsky, Rabbi Mendel Gurary, Rabbi Shneur Wilhelm, Rabbi Binyamin Wilhelm.
* '''Mashgichim''': Rabbi Gedaliah Bluming, Rabbi Yechimelech HaCohen Friedman, Rabbi Elchanan HaLevi Labkowski.
* '''Kvutza Students Union Staff''': Rabbi Yisroel Kaplan, Chanoch Cohen, Rabbi Shalom Dovid Geisinsky, Rabbi Pinchas Tzvi Margolis, Rabbi Shlomo Yaakov Wilhelm, Rabbi Chaim Meir Zalmanoff, Rabbi Hillel Raskin.
* '''Semicha Studies Respondents''': Rabbis Yaakov Gurevitch, Aharon Liberow.

== Physical Staff ==

* Director: Rabbi Moshe Meir Gluchovsky
* Dormitory Manager 1414 President: Rabbi Shalom Dovber Brod
* Dining Hall Manager: Meir Zweibel
* Office: Rabbi Shalom Spillman, Rabbi Mendel Yunik

== See Also ==
* [[Kvutza]]
* [[Kvutza Students Union]]

== Further Reading ==
Rabbi Yosef Yitzchok Keller, '''History of Temimim in the United States''', 2019

[[he:תומכי תמימים המרכזית 770]]
[[Category:Chabad Yeshivos]]

Central Yeshivas Tomchei Tmimim - 770

2025-12-31T00:47:59Z

200.12.168.32: /* Yeshiva Staff Throughout the Years */

[[File:לימודים בישיבת תומכי תמימים המרכזית.jpg|thumb|''The studies at the Central Tomchei Temimim Yeshiva - The Big Zal 770'']]
Located in [[Crown Heights]], Brooklyn at [[770 Eastern Parkway]], Central Yeshiva Tomchei Temimim Lubavitch (CYTTL), is the yeshiva operating in the Rebbe's courtyard and is the flagship yeshiva of Chabad. It is comprised of students who have completed their studies in Yeshiva Gedolah and come to immerse themselves in Torah study in the Rebbe's presence. Nearly 90% of Chabad yeshiva students worldwide study at this yeshiva for at least several months before their wedding, with many completing their rabbinic ordination studies there (especially students from yeshivas outside Israel).

As of 2024, the yeshiva has approximately 500 students and is headed by Rabbi Shneur Zalman Labkowski.

== History ==
The first [[Yeshivas Tomchei Tmimim|Tomchei Temimim]] yeshiva in the [[United States]] was founded on 9 Adar II 1940, the day the Previous Lubavitcher Rebbe arrived in America from war-torn Europe.

Some of the first students were from "Achei Temimim" who had previously studied Chassidus with Rabbi Yisroel Jacobson. This is why during its early period, the yeshiva was called "Achei Temimim."

For about nine months, classes were held in one of the Chabad synagogues in Brooklyn. In Cheshvan 1941, the yeshiva moved to its new building - 770 Eastern Parkway. In Adar 1972, with the Rebbe's blessing, the yeshiva moved to the Chovevei Torah building. In 1993, it returned to 770 Eastern Parkway where it remains until today.

Throughout the years, the yeshiva students received special attention from the Rebbe, particularly during the years before his leadership and in the early years after accepting leadership. The Rebbe's door was open to students, providing personal guidance and showing them great affection and closeness.

The yeshiva operated under the Rebbe's presidency until 1957, when the Rebbe rescinded his presidency from the yeshiva.

== Dormitory ==
The students' living quarters have changed several times throughout the yeshiva's existence. When the yeshiva was established, a building was purchased for dormitory and dining room near Rogers and Atlantic Streets, against the Frierdiker Rebbe's wishes. In 1954, when the dormitory was at Troy and Lincoln Streets, the Rebbe visited and inquired about various halachic practices of the yeshiva students.

Many years later, the yeshiva acquired another building at 749 Eastern Parkway (located across and to the left of 770). With Chabad's growth, there was an urgent need to acquire another building to house many students. In 2001, with the help of Mr. Robert Beren, the construction of building 1414 (known in Chabad parlance as "fourteen fourteen") was completed, providing dormitory rooms for about 300 students.

Currently, Kvutza students from Israel and many international students reside in building 1414 on President Street, while Israeli yeshiva graduates staying for additional years of study live in 749 Eastern Parkway.

== Dining Hall ==
Students in the yeshiva's dining hall when it was in Bedford. Like the dormitory building, the dining hall's location also moved several times. In the yeshiva's early years, the kitchen was located at 676 Eastern Parkway, and from there it moved several times until it reached its current location in the basement of the dormitory building at 1414 President Street.

Every year, the Temimim studying in the yeshiva merited the Rebbe's visit to the dining hall on the first night of Pesach during the Seder. On these occasions, the Rebbe would discuss various matters.

== Yeshiva Staff Throughout the Years ==

* Yeshiva Staff: Rabbis Yisroel Yitzchok Piekarski, Yitzchok Dov Ushpal, Yisroel Zev Gustman, Chaim Melikovsky, Mordechai Mentlick, Shmuel Levitin, [[Rabbi Pinchas Korf|Pinchas Korf]], Yehoshua Korf, Shalom Marozov, Yitzchok Springer, Yekusiel Rapp, [[Yoel Kahan]], Levi Yitzchok Kahana.
* Administration: [[The Rashag - Reb Shemaryahu Gurary|Rabbi Shemaryahu Gurary]], Chairman.
* Spiritual Committee: Rabbis Mordechai Mentlick, Shmuel Levitin, Shalom Marozov, Yisroel Shimon Kalmanson, Dovid Raskin, and Shneur Zalman Labkowski.
* Physical Committee: Rabbi Yosef Yitzchok Weinberg, Tzvi Yosef Kotlarsky, Rabbi Avrohom Rosenfeld. [[Reb Yosef Yitzchak Wilmowsky|Reb Yosef Yitchak Wilmowsky]].

Following a financial dispute between the yeshiva and Merkos L'Inyonei Chinuch, in 1996 the court appointed as guarantors for the yeshiva's financial obligations the "Yeshiva Committee": [[Rabbi Shneur Zalman Gurary]], Shalom Ber Gorodetzky, Mendel Dreisin, Shlomo Dreimer, Leibel Zisman, Eliyahu Cohen, Shmuel Melamed, Leibel Kimel, and Yosef Yitzchok Sternberg.

== Current Yeshiva Staff ==

* '''Rosh Yeshiva''': Rabbi Shneur Zalman Labkowski.
* '''Roshei Mesivta''': Rabbi Yekusiel Lippa Feldman, Rabbi Avrohom Osdoba, Rabbi Yaakov Kopel Goldberg, Rabbi Yisroel Labkowski, Rabbi Menachem Mendel Potash, Rabbi Gedaliah Rosenblum, Rabbi Shalom Dovber Gurary, Rabbi Mendel Wischetzky.
* '''Mashpiim''': Rabbi Shlomo Zarchi, Rabbi Michael Chanoch Golomb, Rabbi Meir Shlomo Kaplan, Rabbi Shmuel Avtzon, Rabbi Mordechai Sternberg, Rabbi Mendel Krasinsky, Rabbi Mendel Gurary, Rabbi Shneur Wilhelm, Rabbi Binyamin Wilhelm.
* '''Mashgichim''': Rabbi Gedaliah Bluming, Rabbi Yechimelech HaCohen Friedman, Rabbi Elchanan HaLevi Labkowski.
* '''Kvutza Students Union Staff''': Rabbi Yisroel Kaplan, Chanoch Cohen, Rabbi Shalom Dovid Geisinsky, Rabbi Pinchas Tzvi Margolis, Rabbi Shlomo Yaakov Wilhelm, Rabbi Chaim Meir Zalmanoff, Rabbi Hillel Raskin.
* '''Semicha Studies Respondents''': Rabbis Yaakov Gurevitch, Aharon Liberow.

== Physical Staff ==

* Director: Rabbi Moshe Meir Gluchovsky
* Dormitory Manager 1414 President: Rabbi Shalom Dovber Brod
* Dining Hall Manager: Meir Zweibel
* Office: Rabbi Shalom Spillman, Rabbi Mendel Yunik

== See Also ==
* [[Kvutza]]
* [[Kvutza Students Union]]

== Further Reading ==
Rabbi Yosef Yitzchok Keller, '''History of Temimim in the United States''', 2019

[[he:תומכי תמימים המרכזית 770]]
[[Category:Chabad Yeshivos]]

Niggun Bnei Heichala

2025-09-08T02:26:47Z

200.12.168.32:

{{music}}
Bnei Heichala is a niggun of yearning based on the piyut by [[the Arizal]] (whose holy name - Yitzchak Luria - is hinted at in the first letters of the verses of the piyut).

The piyut discusses the greatness of the time of [[Raava D'Raavin]] on [[Shabbos]]. It is traditionally accepted among [[Chassid|Chassidim]] that this is one of the ten niggunim of the Alter Rebbe.

[[The Alter Rebbe]] included this piyut in his siddur in the 'Seder Seudah Shlishis' section for Shabbos day.

== Origins of the Niggun ==
It is brought down that when Reb Yechiel Michel of Zlotchov came to [[the Maggid of Mezritch]], he would eat two meals with the Maggid, and would make the third meal by himself. The Maggid instructed the Alter Rebbe to go to Reb Michel's third meal that Shabbos. There, the Alter Rebbe received the niggun that Reb Michel used to sing by [[the Baal Shem Tov]].

Therefore, we find that the niggun is sometimes attributed to both Reb Michel and the Baal Shem Tov.

In the courts that follow Reb Michel of Zlotchov's tradition, the niggun is sung with slight variations.

According to another opinion, the niggun was composed by [[Reb Hillel Paritcher]].

This niggun is number 10 in Sefer HaNiggunim.

This niggun was sung several times in the presence of [[the Rebbe]], when farbrengens took place during [[Shabbos]] afternoon hours.

== Words of the Piyut ==
The author's name is spelled out in the first letters of each verse of the piyut, with each verse consisting of two parts and the second part rhyming with the other verses.

In the Chabad version of the piyut's niggun, the melody repeats itself every three verses, resulting in the last verse standing alone, which is customarily repeated multiple times.

'''Original Text:''' Bnei heichala dichsifin l'mechezei ziv dizair anpin. Yehon hacha b'hai taka d'bei malka b'gilufin. Tzevu lachada b'hai vaada b'go irin v'chol gadfin. Chadu hashta b'hai shaata d'bei raava v'leit zaafin. Krivu li chazu cheili d'leit dinin ditkifin. L'var natlin v'la alin hanei kalbin dachatizifin. V'ha azmin atik yomin l'mitzcha adei yehon chalfin. R'u dilei d'galei lei l'batala b'chol klifin. Yeshavei lon b'nokveihon vitamrun b'go keifin. Arei hashta b'minchata b'chedvasa dizair anpin.

'''Translation:''' The sons of the palace who yearn to see the radiance of [[Zeir Anpin]]: May they be here at this table, where the King is in revelry: They desired greatly this gathering, among angels and all winged ones: Rejoice now at this time, when there is Divine will and no anger: Draw near to me, see my strength, that there are no strong judgments: Outside travel and do not enter, those brazen dogs: And behold, I will invite the Ancient of Days to the afternoon meal, until they pass: His will that He revealed, to nullify all kelipot: He will place them in their holes, and they will be hidden within rocks: For now at mincha time, in the joy of Zeir Anpin.

[[Category:Music]]
[[he:ניגון בני היכלא]]

Oil

2025-08-11T03:43:44Z

200.12.168.32:

Oil is a liquid derived from pressing olives. Oil is one of the seven liquids that make a fruit susceptible to tumah (ritual impurity).

In Chassidus, oil is analogous to [[Sefiras HaChochma|the sefira of Chochma]] and [[Sefiras HaChesed|the sefira of Chesed]].

== In Halacha ==
The use of oil follows general laws of [[kashrus]].

==== Its Blessing ====
One who drinks olive oil alone does not make any blessing on it at all, since they derive no pleasure from drinking it and on the contrary, it is harmful to them.

If one drinks it with other beverages and the main purpose is drinking the oil (such as for medicinal purposes), they make the blessing "...borei pri ha'etz". The same applies to bread soaked in oil where there is no desire for the bread itself.

Oil is the only beverage that has this significance - that even after being pressed it retains the blessing of the fruit. For all other beverages, one makes the blessing "shehakol".

== In Toras HaChassidus ==
Oil in general corresponds to the sefira of Chochma, however more specifically it refers to Chochma Stima'ah in Kesser which is the source of Chochma (which corresponds in a person to the intellect that is concealed from all thought). Therefore oil floats on water "even if the oil is initially below the water and water is placed on top of it, it will rise above the water" because water represents Chochma and the oil above it represents the source of Chochma.

However, in chapter 35 of Tanya it states that oil is an analogy not for Chochma but for mitzvos (and this forms the basis for all that follows there until the end of Tanya in chapter 53).

==== The Oil and Wine ====
Many times in Chassidus, oil and wine are mentioned as two types of avodah (divine service): avodah with hispaalus and hislahavus (excitement and enthusiasm) which is wine, connected more to the avodah of the Leviim, and avodah with bitul and quietly (oil) which is more connected to the avodah of the Kohanim.

In the Chamber of Oils in the Beis Hamikdash, many barrels containing wine and olive oil were permanently stored. This hints at the avodah of a Yid, which needs to contain both aspects - both wine and oil, meaning both hislahavus and bitul as one.

The reason that wine was also kept in the chamber is because a Yid's bitul should not be because they have no chayus and hislahavus in learning Torah chas v'shalom. However, despite this, we see that the chamber is called the Chamber of Oils specifically (and not the Chamber of Wine and Oil etc.), because the main emphasis is on the aspect of bitul.

==== The Oil as Fragrance-Giving ====
Oil is mentioned many times also as giving off fragrance to far distances. Therefore, oil is compared to the avodah of the Avos which was only in the aspect of fragrance and not a direct revelation of Hashem's light in the world. Meaning that in their avodah of fulfilling mitzvos they only drew down a divine illumination, and did not reach the level of fulfilling mitzvos as they are after Matan Torah, which contain the drawing down and revelation of His essence.

== See Also ==

* Oil of non-Jews
* V'Atah Tetzaveh

== Further reading ==
Torah Ohr D"H Vaatah Tetzavah

[[he:שמן]]

Oil

2025-08-11T03:43:26Z

200.12.168.32:

The Wolf Will Dwell with the Lamb

2025-08-01T03:53:52Z

200.12.168.32:

[[File:הרבי וגר זאב עם כבש.jpg|thumb|An exhibit demonstrating the prophecy "The wolf will dwell with the lamb" passing before the Rebbe during a parade (Lag BaOmer 5744/1984)]]
In the prophecy of Isaiah it is stated '''"The [[wolf]] will dwell with the [[lamb]], and the [[leopard]] will lie down with the young [[goat]]; and the calf and the young [[lion]] and the fatling together; and a little child shall lead them"'''. The simple meaning of this prophecy is that in the future era, all animals will abandon their corrupted [[nature]] and will stop preying on others, as the [[Torah]] states: "I will remove harmful beasts from the land."

[[The Rambam]] explains the inner meaning of this [[prophecy]] in his work Yad HaChazaka in Hilchot Melachim: "And that which is said in Isaiah 'the wolf will dwell with the lamb and the leopard will lie down with the young goat' is a [[parable]] and riddle. The meaning is that [[Israel Baal Shem Tov|Israel]] will dwell securely with the wicked [[Gentile|gentiles]] who are compared to wolves and leopards, as it says 'a wolf of the deserts will spoil them' and 'a leopard watches over their cities,' and they will all return to the true faith, and will not steal or destroy, but will eat permissible food peacefully with Israel, as it is said 'and the lion will eat straw like the [[ox]].'"
[[File:זאב עם כבש.jpg|thumb|Wolf and Lamb]]
== Literal Meaning or "Parable and Riddle" ==
Regarding the fulfillment of this prophecy, the Rambam writes: "And that which is said in Isaiah 'the wolf will dwell with the lamb and the leopard will lie down with the young goat' - is a parable and riddle, that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards," etc. On the surface, it appears that according to the Rambam, this prophecy will not be fulfilled literally but is a "parable and riddle" (however, during the visit of the Admor of Skulya to [[The Rebbe Rashab|the Rebbe]] in [[5741]], the Rebbe said that the Rambam's intention is not that this prophecy will not be fulfilled literally, but rather that it certainly has an inner interpretation as a "parable and riddle," and will certainly be fulfilled according to its inner interpretation, and if a student will prove that it also has a literal meaning - then it will be fulfilled literally as well). But according to the opinion of some [[Rishonim]] (the Ramban and others) who hold that in the future there will be a change in the natural order of the world, it is understood that this prophecy will be fulfilled literally.

The Rebbe explains that generally regarding the physical prophecies of the future era, it is explained that they will be fulfilled literally even according to the Rambam, but this will happen in the second period of the Messianic era. However, regarding this prophecy, the Rebbe says that the prophet connected it to the matter of Moshiach (the verse "the wolf will dwell with the lamb" appears in proximity to verses discussing Moshiach: "Behold, My servant shall prosper, he shall be exalted and lifted up," etc.), and the definition of Moshiach is the perfection of Torah and [[Mitzvah|mitzvot]] within the parameters of the world, "the world continues in its natural way." If so, this prophecy and other prophecies written regarding Moshiach will be fulfilled also non-literally (as a parable and riddle) - according to the Rambam - and in the first period, besides being fulfilled literally in the second period like other physical prophecies.

However, in Igeret Techiyat HaMeitim, the Rambam writes that what he said in the Yad about "the wolf will dwell with the lamb" being fulfilled non-literally: "this statement of ours is not definitive," and it is possible that it will be fulfilled literally. The Rebbe explains this by saying that the physical prophecies represent a miraculous conduct that Hashem does with us as a reward for fulfilling Torah and mitzvot. Therefore, if the redemption comes in a manner of "they did not merit" - the first period will be needed in order to reach the perfection of Torah and mitzvot, and then as a reward will come the second period with Hashem's miraculous conduct. But if we reach redemption already in a state of "they merited," in fulfillment of Torah and mitzvot, then already at the beginning of redemption both periods will be together, because already then Hashem will conduct affairs miraculously due to our fulfillment of Torah and mitzvot beforehand. In such a situation, even according to the Rambam, "the wolf will dwell with the lamb" will be fulfilled literally already in the first period, because although it is connected to Moshiach - in such a situation the other physical prophecies will also begin already with the first period. It turns out that in a situation where redemption comes in a manner of "they merited" - according to all opinions, all prophecies will be fulfilled literally, right from the beginning of the Messianic era.

== The Essence of the Destiny ==
In [[the last day of Passover]] [[5731]] (1971), the Rebbe explained that in the future era, the highest levels of Torah will be revealed in the world—levels that are connected to G-d's will which is above His wisdom. These are such lofty levels that from their perspective, there are no obstacles or hindrances whatsoever, and consequently, there is nothing bad in the world, only good. Therefore, a negative situation like a predatory wolf cannot exist; rather, it will be transformed to good, and then "the wolf will dwell with the lamb."

A year later, the Rebbe quoted the words of [[the Alter Rebbe]] in [[Likkutei Torah]] that Moshiach will teach Torah in a manner of "seeing," which is higher than "hearing." The Rebbe explained that this does not refer to seeing prophetic visions like those seen by the prophets, Moses, and the Arizal (as mentioned there in Likkutei Torah), but rather to a tangible, physical seeing—actually perceiving G-dliness in a tangible and physical way. Based on this, the Rebbe there explains the prophecy "the wolf will dwell with the lamb"—this will occur because Moshiach will reveal and show G-dliness in a tangible manner, as his specific role is to infuse G-dliness into the physical world.

== It Has Already Occurred in History ==
Expanded topic – '''[[Kvar Haya Le'olamim|It Has Already Occurred in History]]'''

* At the beginning of creation, before the sin of the Tree of Knowledge.
* The peace among the animals that were in Noah's Ark during the flood and the change in the nature of the predatory animals.
* At the giving of the Torah, the revelation of G-dliness in the world affected even the state of the animals, when "no bird chirped and no ox lowed."

== Our Deeds and Service ==
The preparation for this comes through our work to elevate the world.

And through the service of subjugation ([[iskafya]]) and transformation ([[is'hapcha]]), the prophecy of "and a small child will lead them" will be fulfilled.
[[Category:The Prophecies of Geulah]]

User talk:69.164.128.91

2025-07-30T01:10:47Z

200.12.168.32:

== Thanks ==

{{Thanks|Bereshis (parshah)}} [[User:M.robin|M.robin]] ([[User talk:M.robin|talk]]) 11:01, 22 July 2025 (EDT)

== Thanks ==
[[Special:Contributions/200.12.168.32|200.12.168.32]] 21:10, 29 July 2025 (EDT)

Kabbalah

2025-07-28T19:39:28Z

200.12.168.32:

[[File:תרשים עשר ספירות עם צבעים.jpg|thumb|Diagram of the Ten Sefirot, among the fundamental concepts in Kabbalah]]
Kabbalah is the secret part of Torah, also called Toras HaSod (the Secret Torah), Toras HaNistar (the Hidden Torah), or Pnimiyus HaTorah (the Inner Torah). Kabbalah deals with the relationship between Hakadosh Baruch Hu and the world, the order of spiritual worlds' descent, the Sefiros and angels, and explains the inner meaning of Torah verses and mitzvos. Kabbalah has a tremendous influence on Jewish spiritual life. Among other things, Kabbalah's influence is evident in halachos, customs, and the prayer text of most Jewish circles, as well as on the Chassidic movement and teachings, [[mussar]] literature, and more.

Throughout the generations, Kabbalah was studied by select individuals, and most Torah scholars did not engage in it. There are many reservations, both in halacha and in Kabbalah itself, about studying this Torah for those who are not spiritually worthy. The study of Kabbalah became more widespread in the time of the [[The Arizal|Arizal]], who wrote: "Specifically in these later generations, it is permitted and a mitzvah to reveal this wisdom."

[[Toras HaChassidus]], revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah, and many sections in Chassidic maamarim explain Kabbalistic concepts. However, the Chassidic leaders did not encourage systematic study of Kabbalah for the masses, but rather explained that through learning Chassidus one also fulfills the obligation to study Kabbalah, and moreover, this study ensures the learner won't err in understanding Kabbalistic concepts.

== History of Kabbalah ==
Throughout the generations, Kabbalah was transmitted, as its name implies, through receiving from person to person. Many Jewish leaders knew it, though we don't know about all of them, since engagement in these matters was kept secret. The first known book in Kabbalah is [[Sefer Yetzirah]], attributed to [[Avraham Avinu]] (though it may have been written down in later generations). Among the prophets, there are prophecies describing Hashem's glory that belong to the secret part of Torah, in the books of Yeshayahu and Yechezkel, called Maaseh Merkavah. Chazal placed severe restrictions on engaging with these secrets, and even among the Tannaim and Amoraim, not all engaged with them.

==== In the Period of the Tannaim ====
There were several [[Tannaim]] known for engaging in Toras HaSod. Among them were Rabbi Nechunya ben Hakanah, to whom several works in Toras HaSod are attributed: Sefer Hakanah, Sefer HaBahir, Sefer HaPliah, and Sefer HaTemunah; as well as Rabbi Yishmael and Rabbi Akiva, to whom Pirkei Heichalos and others are attributed. The central figure among the Tannaim who engaged in Toras HaSod was Rabbi Shimon bar Yochai, who together with his son Rabbi Elazar and other Tannaim from his group composed the Zohar. This book was hidden for over a thousand years (though some Geonim and Rishonim may have known it), and was revealed in the first century of the sixth millennium by the Kabbalist Rabbi Moshe de Leon. Since its publication, the book became a foundational text of Kabbalah, and many Kabbalistic writings are based on it.

==== In the Period of the Rishonim ====
At the end of the Geonic period, Rabbi Aharon ben Shmuel HaNasi, a sage from Bavel who migrated to Italy, is known to have transmitted Toras HaSod to Italy. Rabbi Moshe ben Kalonymus received the secrets of Kabbalah from him, and after his family, the Kalonymus family, moved from Italy to Ashkenaz - a tradition of transmitting Toras HaSod developed among Ashkenazic scholars, up to Rabbi Shmuel HaChassid and his son Yehudah HaChassid, as well as Rabbi Elazar of Worms, the Rokeach, who established a circle of "Chassidim" who engaged in this Torah (now known as "Chassidei Ashkenaz").

Another circle of Kabbalists during the period of the Rishonim was in Provence. Among them, Rabbi Avraham ben David of Posquières (the Raavad of the Hasagos) was famous, who transmitted this Torah to his son, the Kabbalist Rabbi Yitzchak. Through Rabbi Yitzchak, who moved to Spain, Kabbalah was also transmitted there, and many Spanish scholars engaged in this wisdom. The most famous among them was the Ramban, as well as Rabbeinu Bachya ben Asher, Rabbi Peretz HaKohen author of "Maarechet HaElokut," the Rashba, and others.

The Rebbe Maharash told his son, the Rebbe Rashab, during one of their lessons in Moreh Nevuchim, that he had a tradition from rebbe to rebbe back to the Baal Shem Tov that the Rambam was a great Kabbalist, and the reason he didn't reveal this (even by hint, like Rashi) was because it was a dangerous time to reveal matters of Kabbalah even by hint

==== The Kabbalists of Tzfas ====
Kabbalah received extensive attention among the sages of Tzfas during the fourth century of the sixth millennium (the 1500s). Among the most famous were Rabbi Moshe Alshich, Rabbi Shlomo Alkabetz, and the Radbaz. During that period, Rabbi Moshe Cordovero, the Ramak, lived and worked, teaching many students Kabbalah. In his great work Pardes Rimonim, he organized the approaches of earlier Kabbalists, summarized and decided between them, and explained his approach to Kabbalah.
[[File:ציון האריזל.JPG|thumb|Gravesites of the great Kabbalists in the Tzfat cemetery: The holy Arizal Rabbi Isaac Luria, Rabbi Shlomo Alkabetz, Rabbi Moshe Cordovero, and Rabbi Yosef of Trani 'The Mabit']]
The greatest influence on the transmission of Kabbalah was Rabbi Yitzchak Luria, the Arizal, who moved from Egypt to Tzfas in 5330 (1570) and during the two years until his passing in 5332 (1572) established a group of students (called "the Arizal's cubs") to whom he transmitted his secrets. After his passing, his greatest student, Rabbi Chaim Vital, organized and arranged his teachings, and he is the primary writer of the Arizal's writings. The Arizal's system of Kabbalah spread throughout all Jewish communities and became the central approach to Kabbalah until today, among Sephardic Kabbalists, Lithuanian scholars, and Chassidim.
[[File:פרי עץ חיים.jpg|thumb|Title Page of 'Pri Etz Chaim' from the Writings of the Arizal, Dubrovna, 5564/1804]]
Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the Arizal's Kabbalah is the more primary approach. Rabbi Chaim Vital testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic approaches are true, nevertheless "my way is according to the simple understanding for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and primary, and even I now in heaven only study according to your teacher's way." In Chassidus it was explained that the difference between the approaches is that "the Ramak's Kabbalah deals with the Sefiros of Tohu (matters of Tohu within Tikkun itself), while the Arizal's Kabbalah deals with Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is absolute truth, and wherever Kabbalists disagree, the decision follows his approach.

== Study of Kabbalah ==
The study of Kabbalah differs from the study of the revealed Torah, since in studying the revealed Torah, one understands the essence of what they're learning, but in studying Kabbalah one only knows about the existence of the concepts being learned, but doesn't understand their essence. For this reason, studying Kabbalah is similar to studying Scripture, where one can also learn without understanding.

However, halachically it's ruled that studying Kabbalah counts as part of learning Gemara, meaning learning that includes complete understanding and comprehension. The reason for this is that there are two ways of studying Kabbalah: when one learns just the main points concisely, or when one learns the concepts extensively with explanation. Learning in the first way is similar to learning Scripture, and the second to learning Gemara.

==== Restrictions on Studying Kabbalah ====
In Chazal there are restrictions on studying Pnimiyus HaTorah, and these restrictions were codified by the Rambam - that we don't teach Torah secrets except to one who has already learned much in the revealed Torah and has enough wisdom to grasp the secrets. However, these restrictions don't mean that the secret part of Torah itself is forbidden to study; the prohibition is only for people who due to their limited understanding cannot learn it. But this part itself is one of the parts of Torah and we are commanded to learn it just like any other part.

An additional caution in learning Kabbalah is not to study it independently, trying to understand things according to human logic, but only through receiving from a qualified person to person, or those who merit to receive things directly through revelations from Eliyahu and the like.

Another caution is not to engage in practical Kabbalah. The Alter Rebbe spoke against those who engage in conjuring angels for supernatural power, since there's no benefit for avodas Hashem. The Alter Rebbe even testified that he never saw people engaging in this and never saw books about it, only heard that in earlier generations they would conjure angels.

The Rebbe did not deny the truth of practical Kabbalah matters like matchmaking compatibility and palm reading, but limited the way to acquire them to learning from a teacher and not self-study. The Rebbe denied the existence of a contemporary Kabbalist specializing in these matters, and even instructed to stay away from these matters and all matters of practical Kabbalah.

== Kabbalah and Chassidus ==
[[Toras HaChassidus]], which was revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah. Many Chassidic customs are based on Kabbalah, and the Chassidic prayer text follows the Arizal's version.

The Baal Shem Tov's teachings frequently quote from Kabbalah, especially from the Arizal's writings.

The Alter Rebbe's maamarim are mostly built on the simple meaning, with little Kabbalah (from Kabbalistic teachings found in books). The little that appears in his maamarim is understandable to those who have studied some Kabbalistic books, and their purpose in the maamarim is to add love and fear of Hashem to the learner.

In contrast, in [[the Mitteler Rebbe]]'s maamarim, Kabbalah is not quoted at all<ref>Accounts and Stories from the the Rebbe Rashab - Rabash p. 16</ref>.

When [[the Rebbe Maharash]] praised the maamarim of Reb Aizik of Homil, he expressed that every one of Reb Aizik's analogies has a source in Kabbalah.

In 1947, when Rabbi Tzvi Hirsh Fogelman told the Rebbe about a Kabbalist specializing in face reading and palm reading, the Rebbe responded with surprise and noted that when a Chassidic young man meets a Kabbalist, the young man should ask the Kabbalist if he knows about the concepts of Atik and Arich, and about Chassidus. The Rebbe then told Rabbi Fogelman that the Frierdiker Rebbe dealt with such Kabbalists and practical Kabbalah, and the Rebbe also inquired about the address of the Kabbalist whom Rabbi Fogelman met.

Although Chassidus includes Kabbalah and is based on it, it doesn't come as a means to explain Kabbalah. The Rebbe Rashab expressed this in his saying: "The world thinks that Chassidus is a commentary on Kabbalah. This is a mistake; Kabbalah is a commentary on Chassidus." The Rebbe explained this, saying that the purpose of Chassidus is knowledge of G-dliness and it explains in every concept the connection with Hashem's essence, while Kabbalah explains each topic as it exists in its particular place in the order of descent - in Sefiros, etc. Therefore, Kabbalah is one of the four parts of PaRDeS Torah - the "Sod" (secret) part, while Chassidus isn't a particular part but rather the inner dimension of all four parts. Thus, Kabbalah is a commentary on Chassidus, not the reverse.

For this reason, Chassidus also deals with loftier matters than those in Kabbalah. As the Alter Rebbe said when Reb Zalman of Kornitz asked him to say Chassidus on Eitz Chaim: "Zalman asks me to say Chassidic discourses on Eitz Chaim. What does Eitz Chaim deal with? With the order of descent, but we, thank G-d, deal with far higher matters." Similarly, when beginning to say Chassidus, the Alter Rebbe would say: "Kabbalah is names and revelations [of Hashem], but Chassidus is 'we will rejoice and be glad in You' - in the Essence."

At the same time, unlike Kabbalah which explains the virtues effected in the upper worlds through man's service, Chassidus specifically explains the virtue found in physical matters and service in this physical world.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

==== Learning Kabbalah Through Learning Chassidus ====
In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

==== Restrictions on studying Kabbalah Even in Our Times ====
Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

The Tzemach Tzedek brings that "the Baal Shem Tov commanded not to study Kabbalistic books, because one who doesn't know how to abstract the matters from their physicality becomes very materialistic through this study, when they give form in their poor understanding to G-dliness according to particular measures." This warning applies even today to those who study Kabbalah not according to Chassidus, but those who learn according to Chassidus are protected from this concern.

Similarly, one who learns according to Chassidus is also protected from the warning against learning Kabbalah through independent methods, since our Rebbeim received it person to person from the Baal Shem Tov who received from Achiya HaShiloni, and are qualified to explain Kabbalistic concepts, unlike learning through new approaches. For this reason, the Rebbe had reservations about learning the "Hasulam" commentary on the Zohar by Rabbi Yehuda Leib Ashlag, because "as heard, he paved his own path in studying Eitz Chaim and the Zohar, and we have only the king's highway of our leaders in Toras HaChassidus."

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another Igeres HaKodesh, he couldn't have contradicted himself elsewhere.
[[File:האדמו"ר מאשלג.JPG|thumb|[[Yechezkel Ashlag|Rabbi Yechezkel Ashlag]] Discusses Learning Kabbalah with [[The Rebbe's House|the Rebbe]] During [[Dollars]] Distribution (30 Shevat 5750/1990)]]
Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid Rabbi Levi Yitzchak Schneerson, the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was Rabbi Menachem Zev Greenglass, who was a mashpia in Yeshivas Tomchei Temimim Montreal, Canada, and may he be separated for life, Rabbi Yitzchak Ginsburgh, head of Od Yosef Chai Yeshiva.

== For Further Reading: ==
Menachem Bronfman, The Kabbalists and the Rebbe, Kfar Chabad Weekly Issue 1926 page 123

== External Links ==

* [https://www.chabad.org/kabbalah/default_cdo/jewish/Kabbalah-Online.htm Kabbalah-Online]

== References ==
[[he:תורת הקבלה]]

Beth Rivkah Montreal

2025-07-27T17:42:58Z

200.12.168.32:

'''Beth Rivkah [[Montreal]]''' is the central educational institution of the Chabad community in [[Canada]], serving all female students in Quebec Province across various age-specific departments, distinguished by its exceptionally high academic standards.

The institution belongs to the Beth Rivkah network of institutions founded by [[The Rebbe Rayatz|the Friediker Rebbe]] for the elevation of his grandmother's soul, [[Rebbetzin Rivka|Rebbetzin Rivkah]], wife of the Rebbe Maharash.

== History ==
In 1946, several years after the arrival of a group of shluchim to [[Montreal]], [[Moshe Eliyahu Gerlitzky|Rabbi Moshe Eliyahu Gerlitzky]] received a phone call from the Rebbe, who was then serving as director of [[Merkos L'Inyonei Chinuch]] under his father-in-law, instructing him to establish a Jewish school for girls.

Although at this point there was no educational staff, no building to serve as a school, and not even enough students, Rabbi Gerlitzky's wife decided to open the institution in their basement with their daughters, and within a short time 50 girls enrolled. The institution moved to a more spacious apartment that served the needs of the institution, and thus the institution grew and developed.

Upon completion of the first graduating class in 1962, [[the Rebbe]] sent a special blessing letter to the graduates.

In 1969, the school moved to its spacious permanent location on Vezina Avenue.

For many years, Rabbi [[Yosef Chaim Slavin]] and Rabbi [[Isaac Schwei]] led the institution, and in 1974, [[Yosef Minkowitz|Rabbi Yosef Minkowitz]] was appointed as the institution's director, a position he holds to this day. Over the years, as the institution expanded, Rabbi Menachem Mendel Marozov joined to assist with the management work.

In 1989, a new floor was built for the institution, and in 1996, a new wing was built, and today the institution's complex spans an entire city block.

For several years, the school received the highest rating among nearly 500 educational institutions in Quebec, Canada, being the only Jewish school to successfully enter the prestigious list in several categories, which led to a great [[Kiddush Hashem]], interest and coverage from major media outlets, and expansion of the institution.

As of 2022, nearly 1,000 girls study at the institution.

== Staff ==
* Rabbi [[Yosef Minkowitz]] - General Director
* Rabbi Menachem Mendel Rosenfeld - Administrative Director
* Rabbi Shneur Zalman Rabin - Development Director
* Mrs. Chaya Rachel Halperin - Deputy Director
* Rabbi Muller - Academic Studies Coordinator
* Mrs. Batsheva Slapochnik - High School Department Principal
* Mrs. Sabrina Oziel - Secular Studies Director
* Mrs. Mellul - High School Department Director

[[Category:Beth Rivkah]]
[[he:בית רבקה מונטריאול]]