Visiting Graves Of Tzaddikim

I. RECAP

Last edition, we discussed visiting the graves of tzaddikim, a longstanding Jewish tradition rooted in the Talmud and Midrash, which reflects the belief that tzaddikim wield even greater spiritual influence after death. We explored various sources in the Gemara; this article will now present sources beyond the Gemara.

II. MIDRASH

(a) The Midrash Rabbah (Vayishlach 82:10)¹  explains that the reason our forefather Yakov Avinu buried his beloved wife Rachel on the road, and not in the Machpelah Cave in Hebron, is because he saw with Ruach Hakodesh that the Jews would be exiled from Israel and on the way to the exile would be able to pray by the grave of their foremother.²

As the Jews were being exiled to Babylon, they prostrated themselves at Rachel's grave, seeking her intercession. Rachel, in turn, appeals to HaShem, recalling her selfless act of mesirut nefesh (self-sacrifice) in giving up her secret signs to Leah to spare her sister's humiliation. Rachel humbly acknowledges her own mortality and limitations, yet questions HaShem's apparent harshness in exiling her children and allowing them to suffer at the hands of their enemies. She implores HaShem, "Why do You, the living and compassionate King, tolerate the worship of idols that have no existence? Why do You exile my children and permit their suffering?"

Moved by Rachel's words, HaShem's mercy is aroused, and He promises to return Israel to their land. The Midrash continues, citing verses the prophet Yirmiyahu states (31:14–16): ‘A voice is heard in Ramah…Rachel weeps for her children” And G‑d will answers her: …“for your work will be rewarded. . . that your children will return to their own borders’.

(b) We find that Yosef himself prayed at his mother’s grave. According to Sefer Hayashar (Vayeshev), as Yosef was being taken away by his brothers' captors, he caught sight of Rachel’s grave and was deeply moved. Overcome with emotion, he broke away from their hold, ran to the grave, fell to the ground, and wept bitterly, pouring out his heart in sorrow and pain.

In that moment, Yosef turned to his mother’s resting place for comfort and strength, seeking her intercession and guidance as he faced an uncertain and difficult path ahead. Her grave became for him a place of deep spiritual connection and inspiration.

(c) The Torah verse in Bamidbar (20:15) states: "The Egyptians mistreated us and our forefathers."  This verse raises a question: how could the Egyptians have mistreated the forefathers if they had already passed away by the time of the enslavement? Rashi³  addresses this difficulty by citing Midrash Tanchumab (Chukat 12), which teaches that the patriarchs grieve in their graves and continue to experience the impact of their descendants when suffering befalls their descendants. Thus, we learn that there exists a deep, spiritual connection between the living and the deceased.

(D) Kohelet Rabbah (10:10) tells the story of a student of Rabbi Shimon ben Yohai who forgot his learning. Deeply distressed, he went to the cemetery and wept bitterly. As he cried, he was shown a vision in a dream, and a voice told him, “Review your studies three times, and you will remember them.” He followed the instruction—and his learning returned to him.

 

III. ZOHAR

After the prophet Ovadia passed away, Yehoram took his two sons as slaves. According to the Zohar Chadash (100b), when Yehoram, the son of Achav, came to seize them, Ovadia’s wife, in her anguish, went and prostrated herself upon her husband’s grave, seeking consolation and guidance. This act of turning to the deceased for intercession and solace is a recurring theme in the Zohar, which also recounts (Chadash 111b) how our forefathers prayed on behalf of their descendants during the destruction of the Temple.

In a similar vein, the Zohar Chadash (101b) tells of Rav Yose, the son of Rav Chasda, who visited his father’s grave and was awestruck upon witnessing the tremendous honor and exaltation his father had merited in the World to Come—this, as a reward for his unwavering commitment to Torah.

The Zohar (Shemot 16a) teaches that when Yisrael went into exile, all the souls of their forebears—the twelve tribes, the sons of Yaakov Avinu—gathered together in the Cave of Machpelah and wept, crying out: “Old man, the suffering of your children is great; they are subjected to harsh servitude, and a foreign nation oppresses them bitterly.”

The Ramak, Rav Moshe Cordovero, poses a profound question: Who awakened the twelve tribes in the World of Truth to arouse such mercy and to intercede on behalf of their descendants? He answers that it must have been the living—those from each respective tribe—who came to pray at the graves of their treibe’s patriarch. Through their heartfelt tefillot at the kevarim, they stirred the souls of the tzaddikim above to advocate for their children below.

 

IV. POSKIM

Throughout this sefer, we will explore the topic of visiting graves, a practice extensively discussed among the poskim (Jewish legal authorities). Notably, Maran Rav Yosef Karo in the Shulchan Aruch (Yoreh De'ah 344:20) rules that one should visit the graves of esteemed individuals, such as sages, leaders, or geniuses, during specific periods within the first year after their passing, and recite the hashkavah prayer on their behalf. The Rama (Orach Chayim 581:4) mentions the customary practice of visiting the graves of tzaddikim on the eve of Rosh Hashanah, seeking their intercession on the Day of Judgment. The Kaf HaChayim (95) elaborates that since the graves of tzaddikim are considered holy and pure, prayers offered at these sites are particularly efficacious and well-received.

 

V. CONCLUSION

Having examined these various sources, it is clear that the practice of visiting the graves of tzaddikim is deeply embedded in our Torah tradition. This custom, supported by numerous authorities and texts, highlights the significance of seeking guidance, inspiration, and intercession from those who have left a lasting legacy of spiritual excellence.

The firm roots of this practice in our Torah are evident in the ways it has been embraced and perpetuated throughout Jewish history, from the examples of our forefathers to the contemporary customs and traditions. By visiting the graves of tzaddikim, we connect with the merit, draw strength from their spiritual power, and benefit from their continued influence in the heavenly realm.

¹ See also the Pesikta

²  The Pesikta Rabbati further relates that Yosef said to Yaakov, "I want to move Rachel from her grave so she may be buried in the Cave of Machpelah." Yaakov responded, "It is not possible." When Yosef asked why, Yaakov explained: "Because Hashem Himself has already decreed that this is how it must be—that she remain buried in that very place and not be moved to the Cave of Machpelah.

ולאבתינו. מִכָּאן שֶׁהָאָבוֹת מִצְטַעֲרִים בַּקֶּבֶר כְּשֶׁפֻּרְעָנוּת בָּאָה עַל יִשְֹרָאֵל (עי' תנחומא)