Visiting Kivrei Tzaddikim

The practice of visiting the graves of tzaddikim, is a time-honored tradition that dates back to ancient times. This custom is deeply rooted in Jewish heritage, with numerous references in the Talmud¹ and Midrashim that highlight the importance of paying at their gravesites.

I. TALMUD

The Gemara (Chullin 7b) reveals a remarkable insight into the profound impact of tzaddikim, stating that their influence is even greater after death than during their lifetime. As Rav Chama bar Chanina so eloquently puts it, tzaddikim are greater in their death than in their lifetime." This seemingly concept is further illuminated by Chazal, who teach that upon passing, a tzaddik is considered "alive" (Berachot 18a). This suggests that while the physical body may be laid to rest, the tzaddik's soul transcends mortality, becoming even more vibrant and influential in the spiritual realm.

(a) In the story of Kalev, one of the twelve spies sent by Moshe  Rabenu to Israel, we find a remarkable example of seeking salvation from the tzaddikim. When Kalev arrived in Canaan, he alone went to Chevron, as stated in the Torah, "Vayavo ad Chevron" (Bamidbar 13:22), to pray at the gravesite of the forefathers and foremothers. The Talmud (Sotah 34b) recounts that Kalev, in an effort to escape the wicked plot of the spies, visited the graves of his ancestors and pleaded for their spiritual assistance. He hastened to Chevron, prostrated himself on the graves of the Avot² (Patriarchs), and cried, "My fathers! Beseech mercy from HaShem on my behalf, that I may be saved from the spies' counsel!" Kalev recognized the power of the tzaddikim and sought their help, demonstrating the significance of seeking the help from those who have passed on.

(b) The Torah states that Moshe's burial place remains unknown to this day (Devarim 34:6), but why did Hashem choose to conceal this information? The Talmud (Sotah 14a)³  provides a profound explanation: Hashem hid Moshe's gravesite because He knew that the Jews would eventually face the destruction of the Temple and exile from their land. If they knew where Moshe was buried, they would flock to his gravesite, pouring out their hearts in prayer, and Moshe, with his immense spiritual power, would intercede on their behalf, asking Hashem to reverse the decree. Hashem, with His infinite foresight, knew that this would happen and chose to conceal Moshe's burial place to prevent the Jews from seeking Moshe's intervention, which would have annulled the decree and altered the course of history.

(c) In Ta’anit 23b, the Gemara recounts how Rabbi Mani, whose son was being harassed by members of the prince’s household, prayed at his father's grave. In response, their horses’ legs became miraculously trapped, forcing them to relent and stop persecuting him. Similarly, in Bava Metzia 85b, the Gemara tells of a sage who had been blinded and, in his anguish, went to prostrate himself at the grave of Rabbi Chiya. There, he mentioned his diligence in studying Rabbi Chiya’s Tosefta, hoping to arouse the Rabbi Chiya’s compassion, and was miraculously healed. The Gemara (Taanit 16b) records the custom of visiting the cemetery during a public fast for rain, offering two explanations for this practice.⁴ One interpretation suggests that this is done so that the deceased may plead for divine mercy on our behalf. These sources demonstrate that our Sages attributed great significance to the prayers of the deceased, viewing them as a powerful means of annulling harsh decrees.⁵

(d) The Gemara (Bava Metzia 85b) reveals that Reish Lakish would pour white plaster (sid) before the burial caves of the Rabbis. Rashi clarifies that this was done to prevent Kohanim from becoming ritually impure by stepping on the graves. However, why only the graves of the Rabbis were marked, and not all graves. Rav Yakov Emden, in his commentary on the Gemara, explains that the reason graves of rabbis were specifically marked was to designate a place for people to go and pray during times of communal distress. This is also how the Rashash interprets that passage in the Gemara.