Therapeutic Bathing on Shabbos

A religious doctor can surely arrange that you will not have to bathe on Shabbos; Shabbos itself will then provide healing, in keeping with the saying of our Sages, of blessed memory: “It is Shabbos when it is forbidden to plead” — and nevertheless, and indeed through refraining from acting in this manner — “healing will come soon.” ...

(Igros Kodesh, Vol. VII, p. 276)

.. You write in the beginning of your letter that [by not bathing on Shabbos] you lost one therapeutic bathing session:

Surely you did not lose anything by refraining from bathing; as I have already written to you in my previous letter — if memory serves me correctly — regarding the saying of our Sages, of blessed memory: “It is Shabbos when it is forbidden to plead” — and nevertheless, and indeed through refraining from acting in this manner — “healing will come soon.”

Moreover, the degree of healing that comes about from [G‑d by] not bathing on Shabbos is ever so much greater than the degree of healing that comes about through this bathing [on Shabbos,] as is readily understandable. ...

(Igros Kodesh, Vol. VII, p. 332)

Blood Transfusions

.. Understandably, the question of blood transfusions is an issue in itself. During recent times this has become quite common and is becoming increasingly more so. We observe that there is no effort made to ascertain the source of the blood, [i.e., whether it came from a Jew]. Logically, this [blood] would have a more spiritually negative effect (metamtem yoser) than that which is stated in Shulchan Aruch, Yoreh Deah, in the gloss to ch. 81, sec. 3.1

Possibly, the reason people are not particular about this is that most often a blood transfusion is given to a dangerously ill patient, or at least to a seriously ill patient [and thus involves the issue of pikuach nefesh, saving a life]. Moreover, the transfusion is merely a one-time occurrence, as opposed to the situation discussed in Yoreh Deah.

(Igros Kodesh, Vol. XIV, p. 108)

“The Known Malady”

.. Disease — may Merciful G‑d spare us from it — generally means that there is a defect or disorder in a certain part of the body. There is, however, a disease in which the body does not lack anything, but is in fact added to by the growth of new tissue.2

One might say, “Who cares that there is an extra growth, since nothing is lacking in those parts of the body that should be present?” Nonetheless, this is clearly perceived as a disease, in fact a disease that is more virulent than one involving a bodily defect. Indeed, it is so severe that people avoid calling it by name.

This additional growth is damaging to the part of the body that it invaded, and may, Heaven forbid, spread even further.

Just as this disease differs from all others, so, too, is its cure different from all others. With other cures one adds something to the body. The cure for this disease, however, lies in destroying the additional part, and that is how the patient’s health may be truly restored.

Cures for this disease were only discovered a few generations ago. The ways to use these cures were discovered still later, and research continues in this field.

Someone may refuse to use these cures because a) the purpose of medicine — he says — is to enhance and strengthen the body, not to destroy; and b) for generations on end no one used such a technique, and thus the patient refuses to obey these new doctors with their new forms of healing. “I am conventional,” the person says about himself, “and I shall follow the traditional methods of healing.”

Surely, the fallacy of such an argument is self-evident. Enhancing and strengthening the body only applies to the essence of the body itself, not to an extraneous and harmful growth that has invaded the body, [which must be excised, irradiated, etc.].

In the past, this disease was not as familiar and prevalent as it is now. Thus there was little research done in this field, and, most significantly, Providence did not help furnish the appropriate cure.

Lately, however, as this disease has become more pronounced — may Merciful G‑d spare us from such maladies — G‑d “created a healing before the disease” and provided cures.

(Likkutei Sichos, Vol. I, p. 1503 )


.. You write in your letter that you suffer from constant constipation:

It would be well worthwhile for you to ask the advice of a doctor at the earliest opportunity. For it is known how disapprovingly Chassidus relates to this matter [of the lack of internal purification].

It would therefore be worthwhile to make an effort to rid yourself of this problem as soon as possible. And see as well Rambam, Hilchos Deos 4:5. ...

(Igros Kodesh, Vol. V, p. 186)


Treatment of an Ear Ailment

.. The type of ear ailment that you describe in your letter sometimes results from eczema in the ear and the hole it subsequently causes.

If this is the case, then there are doctors who treat this ailment, healing it through a salve and ensuring that water does not enter the ear canal.

Understandably, the final decision regarding this matter is to be made by the doctor who is treating you.

(Igros Kodesh, Vol. XXII, p. 54)

Pierced Ears

With regard to [a woman’s] piercing her ears in order to wear earrings (a form of women’s decorative jewelry mentioned in Tanach as something women would regularly wear and mentioned as well in Shulchan Aruch, Orach Chayim, chapter 303):

Surely the ongoing pleasure derived from wearing earrings by far outweighs the momentary discomfort caused by the piercing. Therefore, even an adult woman may pierce her ears.

Although there are those who wear earrings made for non-pierced ears, this is not that common.

Additionally — and this is of major import:

When one wears non-pierced earrings, there is a mild discomfort each time the earrings are placed on the ear and the ear is squeezed, [as opposed to the one-time discomfort of piercing the ears].

Nevertheless, you should ask for a ruling [regarding ear piercing] by a Rav who rules on matters of Jewish law.

(Shaarei Halachah u’Minhag, Vol. IV, p. 216)

Immersion in a Mikvah by a Male When It Affects His Ears

You write about immersing in a mikveh — that it has an effect on your health, [i.e., when the water enters the ear canal]:

Understandably, in such circumstances one is to inquire of a specialist. Also ask him what the result would be if — in absolutely necessary circumstances — you were to place wadding (previously immersed in water) in your ear.4 What then would be the effect [of the immersion]?

(Igros Kodesh, Vol. XIII, p. 421)


Medications for Epilepsy

.. You write about ... sheyichye [and his problem with epilepsy]:

In such instances, there are medications that not only ease [the severity of the seizures,] but also lengthen the interval between one [seizure] and another. Moreover, [the medication causes] the intervals [between seizures] to grow longer and longer.

Something here is puzzling, [as to why the problem is so severe,] since the doctor whom you mention in your letter is known as an expert in this field. Possibly you are not following his instructions, for which reason you have yet to see an improvement.

(Igros Kodesh, Vol. XVI, p. 181)

Treatments for Epilepsy

.. In particular with regard to that which you write about your son ... sheyichye [and his problem with epilepsy]:

I am somewhat astonished by what you write, since many new medications have been discovered of late for the treatment of epilepsy, may G‑d protect us.

Although these medications take time [to become fully effective,] an improvement is seen almost from the outset, and with the passage of time the situation becomes better and better.

Consult again therefore with your specialist; he is surely aware of the doctors [who excel in this area] and of the new medications that have recently been developed and which your son should again try taking. ...

(Igros Kodesh, Vol. X, p. 367)

Foot Ailments

Healing Your Feet Through Faith

.. You write that you have already suffered foot ailments a number of times (and I hope that by now you are entirely better).

Perhaps [the time has finally arrived for] you to fulfill the directives of my revered father-in-law, the Rebbe Shlita, simply, without entering into calculations, lengthy meditations, or [continually] asking [my] advice.

This [counsel] is based on Tanya, Iggeres HaKodesh, Epistle 1 and sec. 3 of the maamar entitled Yechayeinu MeiYomayim, in Likkutei Torah, which state that faith is identified with the level of feet.

(Igros Kodesh, Vol. II, p. 305)

Both Physical and Monetary Charity
Increase Healing of the Feet

In reply to your letter of the 22nd of Iyar in which you write about the pain in your right foot:

In addition to what you are doing through natural means by fulfilling the instructions of the foot doctors, [do the following as well]:

It is explained in many places that tzedakah is the spiritual counterpart to the attribute of the “feet” in physical man, and tzedakah includes the aspect of tzedakah with one’s money and tzedakah with one’s physical body, i.e., exerting one’s body in achieving matters of ahavas Yisrael.

In light of the above, increase your energies regarding the above matters, and G‑d will increase His blessings to you spiritually and particularly materially.

(Igros Kodesh, Vol. IX, p. 92)

Increased Faith and Charity Increase Healing of the Feet

In reply to your letter of the 26th of Tishrei [in which you write about a problem with your feet]:

I hope that by the time you receive this letter you are already feeling better. Since your problem is related to your feet, which corresponds to and is the [physical] counterpart of the “feet” of the soul — the aspect of faith and the aspect of tzedakah — [try to do the following]:

It would be advisable to know by heart at least the first chapters of the Alter Rebbe’s Shaar HaYichud VehaEmunah, in addition to gaining knowledge of the rest of the chapters. In addition, bli neder until after this coming Yud-Tes Kislev, give several coins to tzedakah prior to your weekday prayers.

May G‑d grant you success that you be able to convey glad tidings with regard to the improvement of your health. ...

(Igros Kodesh, Vol. XII, p. 40)

Increased Belief and Faith in G‑d’s Healing Power
Increase Healing of the Feet

I received your letter of last Thursday in which you describe your situation and the pain you are suffering in your right foot:

As known, the spiritual counterpart to a [person’s] feetis the aspect of tzedakah and the aspect of faith. Therefore, notwithstanding the difficult financial situation in which you currently find yourself, you should gather strength to make a very strong effort regarding giving tzedakah.

Also increase your belief and faith in G‑d, that the “Healer of all flesh and Performer of wonders” will send you His complete healing and recovery and that He will “perform wonders” by completely turning around your situation.

The vehicle and vessel to draw down and receive these blessings are establishing set times in Toras HaNigleh and Toras HaChassidus and scrupulously obeying the mitzvos. May G‑d grant you success that you merit to convey glad tidings regarding the above. ...

(Igros Kodesh, Vol. VI, p. 172)

Treating Furunculosis Through Diet

You write about suffering from furunculosis:5

This often comes from overwrought nerves or from the diet you are currently following. By remedying the above even to a small degree, you can achieve an immediate change for the good. Consult about this as well with the doctor whose advice you have sought in the past.

(Igros Kodesh, Vol. XVI, p. 202)


Treatment of Headaches

.. You write that you are suffering from headaches; you fail, however, to inform me of the doctors’ diagnosis.

In the majority of such cases, doctors prescribe pills containing nicotinic acid. It may be worthwhile to ask the doctor about taking this medication — possibly he is already prescribing it.

(Igros Kodesh, Vol. XVI, p. 67)

Headaches Resulting From an Irregular Cycle

In reply to your letter in which you write about your state of health — your constant headaches and the swelling at the side of your neck:

As is self-understood, you are to inquire again of a specialist and follow his instructions.

With regard to your headaches:

It is quite possible that they are resulting from your irregular menses; when they become more regular through using the proper medical procedures, then your headaches will lessen, at least somewhat.

(Igros Kodesh, Vol. XVIII, p. 326)

Treating Migraine Headaches

.. With regard to the migraine headaches from which you are suffering:

In addition to the new medicines that have appeared lately, among them various compounds of nicotinic acid, it would be advisable for you to obtain a small mezuzah that was checked to assure its kashrus and have it wrapped in a cloth cover within a cloth cover and carry it around with you (understandably, when it is permissible to do so, and not on Shabbos in a public domain).

This will undoubtedly have a beneficial effect on your health. ...

(Igros Kodesh, Vol. X, p. 239)

Recurring Hernia

.. You write about your hernia:

Find out from a specialist whether wearing an appropriate belt will suffice; also, try to determine why the hernia recurred. Make your decision in accordance with these two points, and may G‑d grant you success.

(Igros Kodesh, Vol. XIV, p. 399)

Residual Hernia Pain

In reply to your letter ... in which you write about your hernia — that you felt pain prior to the procedure and [now,] even after the procedure, the pain has not completely dissipated:

It is known that the belt that is provided for a hernia needs to be adjusted from time to time in accordance with bodily changes that may occur, from either having gained or lost weight. It is logical to assume that your pains result from the improper fit of your belt, and it would therefore be beneficial for an expert to check the belt and adjust it as necessary.

Surely you observe the three well-known daily lessons that apply to all, those of Chumash, Tehillim and Tanya, as established by my father-in-law, the Rebbe. [If you do not as yet,] at least observe them in the future. Recite as well, on a daily basis, the chapter of Tehillim that is appropriate for your age (e.g., when one becomes bar mitzvah, one begins reciting chapter 14, and every year afterwards one recites the chapter that follows).

It would also be appropriate for you to study Mishnayos on a regular basis — at least one or two Mishnayos a day. It would also be beneficial for you to know several chapters of Mishnayos and at least one chapter of Tanya by heart. ...

(Igros Kodesh, Vol. XIV, p. 51)

Immersion in a Mikveh by a Male
When It May Negatively Affect His Health

With regard to Tevilas Ezra and the like, when it may [negatively] affect one’s health, etc.:

It is known from our Nesiim (others say this in the name of the Baal Shem Tov), that “they take upon themselves the responsibility of a single immersion,” i.e., that a single immersion will not be injurious [to one’s health].

(Likkutei Sichos, Vol. XVII, p. 481)


A Better Memory

.. With regard to that which you write concerning your memory:

It is self-understood that you are to first and foremost repeat your lessons many times, not only by heart but inside as well, and conduct yourself in a manner of tznius.

In order to obtain G‑d’s assistance regarding the above: Give several cents to tzedakah every weekday morning prior to prayers. Also observe the three well-known study lessons of Chumash, Tehillim and Tanya.

(Igros Kodesh, Vol. XVI, p. 272)

For Better Memory — Change the Subject

.. With regard to that which you write concerning your memory:

See to it that you do not become fatigued; i.e., when you are looking in a sefer or learning and you begin to feel that your power of memory is becoming fatigued, you should replace what you are currently learning with some other aspect of learning. For example, [change] from Mishnayos to Ein Yaakov, from Gemara to Mishnayos, and the like.

Alternately, [stop learning for a while and] occupy yourself with another mitzvah that you desire to do, and then return to your studies. Also, learn those subjects that your heart desires.

You should also know at least a number of chapters of Mishnayos by heart. Review them in a way that will not tire your memory, even if this should take a longer period of time.

(Igros Kodesh, Vol. XIII, p. 118)

Advice Against Forgetfulness

.. With regard to that which you write concerning your forgetting [things that you have learned]:

A practical piece of advice is that from time to time you should change the subject, which is to say, do not learn the same subject or the same style of learning for too many hours [straight].

After learning for an hour or for half an hour, you should change what you are currently learning with some other manner of learning — such as the difference between studying to accumulateknowledge (b’kius), or studying in depth (haamakah).

Another practical piece of advice is to put the contents of what you are learning — or the highlights of it — into writing.

(Igros Kodesh, Vol. XVIII, p. 119)

Combating Forgetfulness

.. You write about forgetfulness:

There is the known advice, in keeping with the saying of our Sages, of blessed memory,6 that “They are alive to those who verbalize them” — [that one should] verbalize one’s studies. It would be of great benefit to learn with a study partner, in a manner of “give and take.” All the above is beneficial to improving one’s memory.

Also, commit to memory the discourse titled “Vehadarta Pnei Zakein,” found in Likkutei Torah at the conclusion of the portion Kedoshim.

See, as well, to check your tefillin, and give several cents to tzedakah prior to your daily weekday prayer. ...

(Igros Kodesh, Vol. XXII, p. 168)


You write that you weigh more than you should and that this worries you very much. You also note that it is very difficult for you to eat and drink less:

In my opinion:

1) Doctors exaggerate the potential damage of a person being overweight.

2) Don’t focus on this matter — at least to the extent that you are not constantly thinking about [your being overweight]. Doing so will grant you additional peace of mind and will thus enable you to readjust your metabolism, thereby enabling you to lose your excess fat.

Moreover — and this, too, is of great import — serve G‑d with joy.

(Neilchah b’Orchosov, p. 2197 )

Resuming Regular Activities Following a Medical Procedure

In reply to your letter of the 13th of Menachem [Av] in which you write about your health situation and the opinion of the doctors:

In such an instance, you should follow the instructions of doctors who specialize in this particular area — with a consultation of at least two of them.

I am very much surprised regarding that which you write, that afterwards, [i.e., after the procedure,] you will be required to rest for many months, for normally the time required is much, much less. Possibly you failed to properly convey to me in your letter the exact malady and the suggested procedure.

Additionally, if your description [of what ails you is accurate,] one is able to continue with a normal married life. It would be worthwhile on a regular basis for you to seek the counsel of a Rav who rules on halachic matters, with regard to the above.

(Igros Kodesh, Vol. XVII, p. 309)

Radiation Therapy

With regard to that which you write about your wife tichye, regarding radiation therapy: I believe that I have already written to you in the past that you should try other measures.

As to the fact that the doctor says he will only give her one dose of radiation, here, too, the same caution applies:

For according to those who are against this form of therapy — since the results of the radiation may just as likely have negative consequences as positive consequences — this applies to a single dosage as well, as it all depends on the strength of the dosage. And if there is nothing at all to fear in receiving a single dose, then the benefit is also equally in question.

(Igros Kodesh, Vol. XV, p. 229)

Irradiating the Head

.. You write about ... using radiation to effect healing of the head. I believe that I have already written you once that this form of therapy is to be used with extreme caution. There are many other forms of healing that are not as dangerous, and their positive results are clearer than those of radiation. ...

(Igros Kodesh, Vol. XII, p. 300)

Skin Conditions

Do Not Treat a Skin Condition Yourself — Go to a Dermatologist

I received your letter and pidyon nefesh (petitionary prayer) and will read it at an auspicious time at the tziyun (the sacred resting place) of my father-in-law, the Rebbe, of blessed memory. In your letter you summarize the events in your life during the past year as well as your health condition with regard to your skin:

Understandably, if the intent of your letter is to be understood in its plain sense, that you are yourself choosing a salve and the manner of treatment according to the advice of your friends — this is neither in accord with the path of logic, nor is it in accord with the directives of the Torah [which states,]8 “Permission was granted the healer to heal.”

Surely there are dermatologists in your area — at least at this point ask them what to do and follow their orders. Accordingly, it is self-evident that the fact that you consulted with an individual who people say is an “expert” was also incorrect.

Do as I stated above, which as you yourself suggest at the conclusion of your letter, to “seek the counsel of a dermatologist.” ...

(Igros Kodesh, Vol. XV, p. 411)

Rashes and Hives

You [write that you]are not sure what I meant when I wrote to you about skin eruptions [from rashes or hives]. I am not sure what it is that you fail to understand:

It sometimes happens that particular foods or liquids have [such an] effect on an individual that he breaks out in hives or in a rash and the like. By refraining from eating and drinking those foods and liquids that are harmful, the effects subside.

The difficulty lies in ascertaining exactly which classes of food and drink affect the individual in this manner. The simple (but time-consuming) way of ascertaining which class of food causes the skin eruptions is by refraining from eating a certain class of food for a period of time and then observing the results, [i.e., whether this has kept the person from breaking out].

(Igros Kodesh, Vol. XIV, p. 512)

Remedies for a Skin Problem

.. You write that you have developed a skin problem on the outer portion of the palm of your left hand. I trust that by now it has already [begun to be] healed; surely it was the result of some emotional distress. ... When you will stop focusing on these emotionally distressing matters ... it will surely heal completely.

At any event, it would be worthwhile — particularly now during the month of Elul — to check your tefillin, especially your hand tefillin, including the required measurements of the straps — particularly their width.

(Igros Kodesh, Vol. III, p. 435)

Spiritual Remedies for a Skin Problem

.. In light of that which is explained in a number of places in Chassidus [about the connection between speech and one’s skin], you should increase your scrupulousness in refraining from idle chatter (and surely with regard to forbidden speech). All this is to merely state that you increase your attentiveness regarding the above, for you surely are vigilant about this in any event.

Increase as well your recitation of words of Torah and prayer, as letters [and words] are the aspect of skin (Torah Or, p. 58a), for “G‑d’s judgment is measure for measure, but many times more so,” and the spiritual and material go hand in hand. [Thus, by refraining from idle and forbidden speech and increasing your sacred speech, this will assist in ridding you of your skin ailment.] ...

(Igros Kodesh, Vol. XVI, p. 297)


When the Doctor Says to Stop Smoking

.. In reply to your question about smoking:

In light of the fact that smoking is detrimental to a person’s health, this falls under the heading of a fundamental principle of Shulchan Aruch (the Code of Jewish Law), which clearly states that a person is obligated to guard his health.

However, the harm done by continuing to smoke must at times be weighed against the distress it may cause the person if he ceases smoking. Accordingly, each situation must be determined individually.

Nevertheless, if the doctor orders his patient to stop smoking, clearly the patient must conduct himself according to the doctor’s instructions — and this too, [i.e., following the doctor’s instructions,] is one of the directives of the Torah.

(From a letter of the Rebbe, dated 5743)

This is to acknowledge receipt of your letter of ... in which you write about the problem of smoking and ask why no issur [prohibition] has been issued against it, etc.

I note from your letter that you are aware of the halachic problems in issuing an issur. Rabbinic authorities have traditionally been reluctant to proclaim issurim, even in non-controversial situations, when it involved a “Gezeirah sh’ein rov hatzibur yecholim laamod bah, a “Decree that most of the congregation cannot abide by,” in which case an issur would force many into a position of being meizidim, sinning deliberately, rather than shogagim, sinningunintentionally.

Certainly there would be no case for issuing an issur in a matter on which authorities differ.

As you know, there are those, albeit in the minority, who claim that the health hazard of cigarette smoking has not been proven conclusively. This is perhaps one of the reasons why the manufacture and sale of cigarettes has not been outlawed by the health authorities.

In recent years there has been a further consideration, namely, that the prohibition of cigarette smoking, and placing it on a par with smoking marijuana, would increase the incidence of drug abuse and drug addition, since it is believed that cigarette smoking, especially among young people, provides a certain “escape,” and to some degree a substitute for drug abuse so prevalent among their peers.

Needless to say, these and other considerations do not justify the use of something that has already been prohibited by the imperative of Venishmartem meod lenafshoseichem, “Be careful to scrupulously guard your health.” But I have mentioned the above by way of answering your letter as to some of the reasons why no issur has been proclaimed against cigarette smoking.

In addition to [the proposed issur] being counterproductive, there is also the possibility of a harmless cigarette being introduced in the future. ...

(From a letter of the Rebbe, in the year 5739)

This is to acknowledge receipt of your letter of the 7th of Adar in which you write about the problem of smoking.

Needless to say, this is a matter for specialists in this field, namely, the medical profession. Herein also lies the answer why rabbinic authorities have not taken a position on this matter.

Additionally, and this, too, is a basic factor:

Even according to those medical authorities who hold the opinion that cigarette smoking is harmful to the health, this opinion is based on the quality of cigarettes as they are now manufactured, containing as they do harmful substances.

A great deal of research is being conducted to find a way to eliminate those harmful substances in cigarettes and produce a harmless cigarette, in which case there would be no room at all for issuing a prohibition on cigarette smoking.

Thus, for rabbis to issue a ban at this time would, at best, be premature, but more importantly, any ban in accordance with the Torah would be a permanent one, as the Torah itself is permanent and unchangeable.

As for the general obligation to take care of one’s health, there is no need for rabbis to take any special action, since this is a fundamental din (law) in the Shulchan Aruch (Code of Jewish Law). ...

(Heichal Menachem III, p. 979 )


Tooth Pain

In reply to your letter of the 29th of Sivan regarding your tooth:

Since the pain (sensitivity) has continued for quite a while, it is obvious that something is not in order. You should therefore take care of it and not let it slide.

If — as you write — there are conflicting opinions among the doctors, seek the advice of yet a third doctor and have him decide which of the two opinions is the correct one.

(Likkutei Sichos, Vol. XXXVI, p. 31810 )

Removal of All One’s Teeth

You write about the pain in your teeth and that the doctors suggest that you extract all your teeth:

Although the saying of our Sages, of blessed memory, is well known (Pesachim 113a [“Do not uproot a tooth”]), (and there are chassidim who relate that for this reason the chassid Rabbi Hillel of Paritch, of blessed memory, was scrupulous about not removing any of his teeth,) nevertheless, I have not observed that people are careful to observe this, not even in the Rebbe’s household.

The reason for this is that inasmuch as the nature of the human organism has undergone many changes since Talmudic times, the medical advice contained in the Talmud is not necessarily applicable nowadays — moreover, it is forbidden even to try it, as stated in the Maharil.11

.. Consequently, although I seriously doubt whether you should go to the other extreme and follow the advice of the one doctor who told you to extract all your teeth, G‑d forbid — rather, you should consult additional specialists — possibly you should extract one or two teeth if that will suffice [to alleviate the problem].

(Igros Kodesh, Vol. XIII, p. 79)

Extraction of Teeth

In reply to your letter ... in which you write that many doctors have suggested to you that you have several of your teeth removed, and that until now you could not get yourself to agree to this procedure [because of the Talmudic proscription regarding this procedure]:

Although it is stated in Pesachim 113a: “Do not uproot a tooth,” it is already known that the nature of the human organism has undergone many changes since Talmudic times and Talmudic medicine is not necessarily applicable nowadays.

Concerning that which you write, that you have heard an unconfirmed report in the name of the Rebbe the Tzemach Tzedek [regarding tooth extractions,] and I too have heard by word of mouth that the tzaddik Rabbi Hillel of Paritch would not remove his teeth, nevertheless, our conduct is solely predicated on that which we witnessed in the Rebbe’s household, where they would obey the doctors’ instructions [and have teeth removed].

This is particularly applicable in your situation, where the doctor says that the removal of these teeth [is not only a matter that relates to the teeth alone, but] is necessary for the health and well-being of the entire body.

(Igros Kodesh, Vol. VIII, p. 318)

A Segulah for the Teeth

Surely you scrupulously observe Kiddush Levanah — which is a segulah for the teeth. ...

(Igros Kodesh, Vol. XI, p. 150)


Modify Your Travel Schedule

You write that your work ... [with its constant need for travel] is proving damaging to your health:

Surely it is possible to arrange your work in a manner that you need not go to extremes, meaning that you need not necessarily travel throughout the year, or even most of the year. On the other hand, do not completely forsake the work. ...

(Igros Kodesh, Vol. IX, p. 13)