Writing to the Rebbe through Igrot Kodesh: Difference between revisions
Created page with "'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following '''Gimmel Tammuz (3 Tammuz 5754)''', when the Rebbe is no longer seen in a physical sense. The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank she..." |
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'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to the Lubavitcher Rebbe and receiving his guidance and blessing through the study of his published letters, particularly in the period following | '''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to [[The Rebbe|the Lubavitcher Rebbe]] and receiving his guidance and blessing through the study of his published letters, particularly in the period following Gimmel Tammuz ([[3 Tammuz]] [[5754]]), when the Rebbe is no longer seen in a physical sense. | ||
The practice is based on writing a ''pidyon nefesh'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''Igrot Kodesh''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing. | The practice is based on writing a ''[[pidyon nefesh]]'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''[[Igros Kodesh (The Rebbe)|Igrot Kodesh]]''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing. | ||
== The Development of the Custom == | == The Development of the Custom == | ||
Following | Following 27 Adar I, 5752, when the Rebbe ceased giving written responses and the public experienced great uncertainty, Rabbi [[Menachem Mendel Gluchovsky]] established a regular study schedule in the ''Igrot Kodesh''. While learning, he noticed that the letters he encountered addressed matters that directly paralleled issues he was personally facing. After this occurred repeatedly, he concluded that this phenomenon was of particular significance. | ||
On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation. | On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation. | ||
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Broadly speaking, the custom consists of two components: | Broadly speaking, the custom consists of two components: | ||
# | # Writing to the Rebbe — placing a P"N, report, good news, or request for blessing into a sacred text. | ||
# | # Receiving a Response — interpreting the content of the letter found upon opening the book as the Rebbe’s response. | ||
Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts. | Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts. | ||
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Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.” | Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.” | ||
— ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi | — ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi [[Shneur Zalman Duchman]], quoting [[the Rebbe Rashab]]:<blockquote>“When something happens to a Jew, every Jew has the power to open the Tanya and say: ‘Rebbe, help me!’”</blockquote>This is cited as a reason for the custom of placing a ''pidyon nefesh'' inside a Tanya, particularly when seeking a blessing. | ||
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In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.” | In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.” | ||
The Rebbe also wrote privately that some have the custom to open a Chumash or Tehillim and learn guidance from the first verse encountered. | The Rebbe also wrote privately that some have the custom to open a [[Chumash]] or [[Tehillim]] and learn guidance from the first verse encountered. | ||
In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life. | In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life. | ||
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The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses. | The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses. | ||
Rabbi | Rabbi Shalom Mendel Simpson, the Rebbe’s secretary responsible for managing the archive and overseeing the publication of ''Igrot Kodesh'', expressed support for the practice, stating retrospectively that this may explain why the Rebbe urged him to publish the letters as quickly as possible. | ||
Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice. | Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice. | ||
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— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute. | — ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute. | ||
[[he:כתיבה לרבי באמצעות האגרות קודש]] | |||