Praying at the Kever of a Tzaddik

Art: SRG

by Rabbi Benjy Simons

In Parshat Shelach, the incident of the spies is told over in great length, and we have the first historical record of the concept of praying by a grave site. Rashi mentions that Calev who was the representative of the Tribe of Yehuda goes to Chevron to pray by the graves of the Patriarchs, which later became included in the tribal portion of Yehuda. He was concerned that he may be enticed by his colleagues who wished to disparage the Land of Israel, and unlike Yehoshua who received a name change and specific prayers from Moshe, Calev needed to draw down his own blessings for strength and fortitude (see Sotah 34b). 

While the Halachic commentators debate what exactly is permissible when interceding with those who have passed on, the Gemara (Ta’anis 16a) records the custom to go out on fast days to (Jewish) cemeteries and have those who have passed on to pray on our behalf. The Midrash (Sefer HaYashar Vayeishev Ch. 8) also records that Yosef prayed by his mother Rachel’s tomb when being brought down to Egypt in chains and that Ya’akov himself buried Rachel on the road to Bethlehem to enable her to pray on behalf of her children who would go into exile after the destruction of the First Temple (see Rashi to Bereishis 48:7). The Arizal writes that there exists a special energy at the grave of a Tzaddik and the Chasam Sofer equates the sanctity of a Kever with that of a Shule. 

The Kitzur Shulchan Aruch (128:13) writes in the context of the custom of visiting a cemetery on Erev Rosh Hashanah, that it is important that we not direct our prayers to the deceased, but rather may it be in their merit that we receive blessings and success. He writes that were one to pray to the deceased directly, one may be in violation of the prohibition of ‘inquiring of the dead’, and perhaps connected to why we do not know were Moshe is buried today, due to the concern that it would become a shrine and potentially likened to necromancy. 

The Zohar (Vayikra 70b) writes that when the world needs mercy and we are dwelling in pain, we go and notify those sleeping in Chevron and Hashem will do their desire and have mercy on the world. May we merit that all our prayers are answered and those who have passed on intercede on our behalf.

The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD

Published by Shaar Press

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

The Window and the Gate

Something that the RaMCHaL [Rabbi Moshe Chaim Luzzatto] writes about in his “Ma’amar Ha’Geulah” , an essay on Redemption written when he was 23-years-old, a book about the fundamental concepts of Redemption, the stages, etc. 

Here’s what he writes: 

In the beginning of time--so to speak--when the Jews left Egypt, the Divine energy of the sefirot--Divine forces that create realities - came down in a tremendous amount of Ohr--Light. The RaMCHaL calls it the “Sha’ar”--Gate. It was an opening allowing the Divine energy to come down, especially via the Beit Ha’Mikdash which was able to be the residence of the Shechinah--Divine Presence at an unbelievable level. That’s called the “Gateway.” 

When the Temple was destroyed, however, G-D closed the Gate as part of the onesh--punishment to the Jewish people. But wait! If you close the Gate--meaning you don’t allow the flow of Divine energies of the sefirot--if you stop the flow or inhibit the flow, the Creation is destroyed. There has to be a continuous, persistent flow of Divine energy, Light, that comes into Creation in order for it to exist. Shut the Gate and it is the end of all Creation. 

G-d shut the Gate but, before He closed it fully shutting off all the holy energy, He opened “Windows,” making “holes,” in a spiritual sense, so some energy comes down but not as an enormous expanse with great quantity. It’s coming down in a meager flow and that’s the energy we have as a result of our sins. That’s the concept of galut--exile, when the energy comes through Windows instead of an expansive, open Gate. This continues as the Jews sin. 

The Windows begin to lower. It’s like a house with windows that are painted black but are open. As time goes on, they slowly shut until there is almost no light entering the house. As the galut--exile proceeds and worsens as the sins of the Jews get worse, the Windows keep descending. If they shut completely, the entire beriah--Creation dissolves, vanishes. As sin continues the Windows close until the light is a sliver of a slit. That slit will sustain the entire Creation. This is what the galut is and has become. Before the Window closes completely, the Gate opens and the energy of the sefirot comes through the Gate with collossal volume and power. That’s the geulah--Redemption. The RaMCHaL uses this analogy. 

As the Windows close, that is the Darkness we see around us, the encroaching Darkness. Now we understand the concept of the “Windows” and the “Gate” and the galut being about the slow descent of the Windows creating a stark and terrible void, an absence of ruchniut--spirituality.

People don’t know their Torah. That is what “Darkness” is. 

Sources: Excerpt from Rabbi Mendel Kessin's shiur, "Weekly Hashkafa Shiur #90: Rav Chaim Kanievsky ztl-A Living Safer Torah Given: March 28, 2022, torahthinking.com

https://www.amazon.com/Secrets-Redemption-Maamar-HaGeulah-Luzzatto/dp/1598265849

Q & A: The Final War, Suffering & The End Of Days

Who will fight the war in the time of Moshiach? Why do bad things happen to good people? 

Rabbi Dovid Gottlieb elaborates in another intriguing Q & A session.

The Suffering of Mashiach ben Yosef Part 2

Rabbi Mendel Kessin

Part 1 can be found here

The Light of the Moon

"... the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold...."  Isaiah 30:26

They are trying to distract everyone by arresting and jailing someone very public, who they've known about for a very long time.... but they were waiting for an opportune time, such as now, in order to distract people from what is going on above their heads.  

Have a look at these two videos of the moon last night.

And here's a few recent photos of the sun, and another object that you can see in the third photo, I guess that's the "asteroid" they talk about, but they said that was next to the moon.... not the sun.... maybe they're confused as well. 

A woman in Belvidere, Illinois took this photo of a
hummingbird, but it's not the hummingbird I'm looking at - it's the sun.

Seattle

Birmingham UK

Upside Down

When the light that enters our eye reaches the back of the lens to form a picture the objects appear upside down and backwards. Only when the image reaches the brain is the image corrected, allowing us to see right side up.

As we know, "nothing is for nothing" and everything was created with Hashem's infinite wisdom. This begs the question of why would Hashem make our visual experience so roundabout? Why would our initial viewing experience be, out of all things, upside down?

The gemara [Bava Basra 10b] tells the story of Rav Yosef the son of Rav Yehoshua who became very ill and lost consciousness. When he awoke his father asked him, "What did you see?" He told his father, "Olam Hafuch Ra'isi Elyonim L'Mata V'Tachtonim L'Mata", I saw an upside down world. The rich people who are regarded here as the upper echelons of society were considered lowly people, while the poor wise people who do good deeds and are considered the lower class here were considered the upper crust over there. His father answered him that he was mistaken. He did not see an upside down world, but rather the world as it truly is. The world we live in is the upside down world.

Every one of our 248 physical limbs mirrors a spiritual limb. Our eyes are our main interface with the world beyond us. Yet the image the world projects is upside down. Only when the image enters our brain and we use our mind to process it, do we make heads and tails of it. The same holds true for the story behind the picture. What we see at first glance without using our Sechel [intelligence] - is always upside down. Just like the brain processes images and straightens them out, so too our brain must use its unbiased intelligence to make sense of the things we see.

Just like flipping an image, understanding the story is meant to be simple and a routine operation as the Pasuk [Koheles 7:29] says, "Asa HaElokim Es Ha'Adam Yashar", Hashem made a person straight. Unfortunately we all have forces within us that interfere with this process, be they poor Middos [traits] or selfish motives. We let these things take over our brain, as the pasuk concludes "V'Heima Bikshu Cheshbonos Rabbim". But the choice is our to see the world with clarity if only we choose to do so.

Source: Revach [a website that no longer exists]

Super Moon Time

I remember a few years ago, I was driving one evening and nearly crashed the car when I saw the moon coming up,  it was so huge I couldn't take my eyes off it. I had to park the car and just stare at it.

It's going to be like that tonight, and tomorrow night : a Super Harvest Blood Moon - and a partial Lunar Eclipse !  

It's going to be huge, closest to the Earth and it will appear 13% larger and brighter, which means it will be extremely bright. Apparently it will also be reddish in colour.

Here are some instructions on how to see this Super Moon

Super Moon Why and When

Before Geula: A Great Roaring of Water

In the past days there has been catastrophic flooding in eastern and central Europe   Africa   Asia 

The streets are like rivers, houses collapsed, many have died, many are homeless.  More and more we are seeing these floods, with instant rivers formed, running through the cities, destroying everything in their path.  

[This was originally published at Yiddishkeit.org by R. Yaakov Nathan]

The prophectic words of the Previous Lubavitcher Rebbe, from the newsletter HaKria V’HaKedusha [Tammuz, 5704/1944]

Translation from Shmais.com

Psalm 93

The Lord is King; He has garbed Himself with grandeur;

the Lord has robed Himself, He has girded Himself with strength;

He has also established the world firmly that it shall not falter.
Your throne stands firm from of old; You have existed forever.
The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.

This chapter of Tehillim was composed by the G-dly poet regarding Yemos Ha’Moshiach (the Messianic days). He hints briefly at the events which will take place before the geula (redemption). The central theme of the chapter is that the Jews living at that time will understand by means of these events, that the galus (exile) is over and geula (redemption) has begun.

Hashem will be king by wearing greatness! We generally think the world is run by nature and we forget entirely that there is a G-d who rules over nature. It’s only when an unnatural occurrence takes place such as a flood, earthquake, and other terrible upheavals–that we remember that there’s a ruler of the world who rules over nature; Then all will say that G-d is king! He put nature aside and showed his absolute sovereignty over nature.

The poet goes on to speak about the time when Hashem will be revealed in clothes of gevura (judgement) and the world will recognize and acknowledge that He is king. He explains that this will happen during Yemos Ha’Moshiach before the geula because "Hashem wore the gevura" which he girded Himself with in the past. Gevura refers to Torah, and Hashem girded Himself with its strength at the time of the giving of the Torah to the Jewish people at Sinai. At that time there were such strong thunder and lightning that the nations of the world thought the world was coming to an end. Bilaam explained to them that Hashem is giving might to His people–that Hashem was giving his strong Torah to His people, and it has the power to build worlds or destroy them.

Regarding this the poet says that in Yemos Ha’Moshiach, when Hashem will be king by wearing gevura, he won’t do this by wearing a new garment of gevura which is designated for a new purpose. It will be the old garment of Mattan Torah (the giving of the Torah), of Hashem's giving might to His people. Hashem will rise to fortify the Torah in the world, and just as when it was given the first time it ws accompanied with proof that He is the ruler over nature, so too the second time. The process of kabbolas ha’Torah (receiving the Torah) will include displays of gevura whose purpose is that the entire world accepts the Torah. But, continues the poet, He has also established the world firmly that it shall not falter.: many will err and think that Hashem is destroying the world. That’s why the poet writes that the world will remain fortified and it will not falter. It will only be the Jewish people and the Torah which will be elevated once again: Hashem is giving might to His people!

Your throne stands firm from of old; You have existed forever: already before the creation of the world when Hashem was alone You have existed forever – You prepared Your throne of Your kingdom. The purpose of the creation is in order to strengthen Torah and the Jewish people; the Torah –  as the Sages say: "for the sake of Torah which is called 'first,' the world was created". Already back then it was established that Hashem would come enclothed in gevura in order to fortify a place for Torah. This time it won’t be in order to destroy the world, but in order to fortify the Torah, and to bring about the realization of the promise "and Hashem will be king over all the world" through this – that the world will gain knowledge of Torah (and accept it) through the Jewish people.

The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves: the literal meaning of the verse is that the rivers will lift up Hashem; the rivers will raise their voice, the rivers will make a lot of noise! This means that the roaring and raging of the rivers will elevate Hashem. The only meaning in this is that Hashem will be uplifted by His making the oceans roar before the geula. Through this noise everybody will understand that Hashem is elevated.

The practical conclusion is that the roaring rivers will bring great changes to the world; for example: they will drown an entire nation or at least a great portion, and this natural disaster will cause a revolution in man’s perspective. They will see this as a G-dly punishment. It’s also possible that this natural disaster will change the world political map by a chain of events which will begin with that nation that drowns.

In summary: before the geula there will be a great roaring of water which will shake the world with its intensity, to the point that the world will return to elevate Hashem. That’s how we can understand the verse–that the waters will elevate Hashem by means of their noise and rage.

More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High: the sound of the many waters will cause the powerful ones to break, and then Hashem will be the powerful One. This means that as a result of the crashing waters, the mighty ones of the earth will be wiped out. World empires will collapse in the face of the water’s strength and then people will acknowledge and agree that Hashem is the only mighty One in heaven.

Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever: The ones who relate your testimony are very loyal; holiness suits Your house; G-d–will be forever! The G-dly poet concludes the chapter with a description of the world after all of humanity will acknowledge Hashem’s kingdom. The world will say that the prophecies about Hashem and the geula of the Jewish people were absolutely true. This means that at the time of the complete geula it will be obvious–Jews will return to Eretz Yisrael and the Beis Hamikdash (Holy Temple) will be rebuilt, and all the nations of the world will be drawn there in order to learn G-d’s ways from up close.

The nations will also say–Your House will be resplendent in holiness–holiness suits the Beis Hamikdash; i.e. holiness will return and rest in the Beis Hamikdash as in the past, and the nations will acknowledge this. You have to say that this is the intention of the poet because these promises were not fulfilled yet. Nobody can say "Your testimonies are most trustworthy", that all the prophecies have come true. And nobody can say "Your House will be resplendent in holiness" without it being actually so.

The nations will ask Hashem to continue to have His Presence rest in the Beis Hamikdash forever. This indicates the perfection of the geula of the Jewish people–that the nations won’t bother them at all, to the point that the nations themselves will ask Hashem to continue to have His Presence rest in the Beis Hamikdash.

The poet, as is his way, is brief but that leaves us with little in quantity but a lot in quality. This psalm contains everything about geula, including the eve of geula and the "end of days." The central motif of the chapter are the roaring waters which will demonstrate Hashem’s might and transform humanity entirely in a spiritual way. These roaring waters will be the sign of the beginning of the complete geula. Following it, the glory of Hashem, the Torah and the Jewish people will be elevated in the world until true peace will reign and all the prophecies will be realized in their entirety.

We can only wait for those great stormy waters which will force the nations to admit that Hashem is king–all will have to concede that this is not a natural disaster but an act of G-d.

Note: In the "HaKri’a V’hakedusha" of Tammuz 5704 (1944) which was edited under the Previous Rebbe’s supervision, this article appears under the name G. Zarchi about chapter 93 in Tehillim, based on Midrash and words of the Sages.