Segulos at the Kever of a Tzaddik: What Tradition Teaches

For generations Jews have brought their deepest requests to the resting places of tzaddikim, from Kever Rachel on the road to Beis Lechem to a small ohel in a Polish town. Alongside that practice grew a set of well-loved customs, or segulos, for shidduchim, children, health and parnassah. This guide explains what tradition teaches about davening at a kever, describes the best-known segulos, and offers some practical guidance for doing it the right way.

Why We Daven at the Kever of a Tzaddik

The custom is ancient. Chazal relate that when Kalev went to spy out Eretz Yisroel, he turned aside to Chevron and davened at the Me'aras HaMachpelah that he be saved from the plan of the other meraglim (Sotah 34b). On fast days in times of trouble, the Gemara records the practice of going out to the cemetery to arouse mercy (Taanis 16a).

The Mishnah Berurah explains that the resting place of tzaddikim is holy ground, and tefillah offered there is more readily accepted (Mishnah Berurah 581:27). The place itself, and the memory of a life devoted to Hashem, help a person daven with a broken and humble heart.

Our Tefillah Is to Hashem Alone

The most important principle comes first. In the same passage, the Mishnah Berurah cautions that a person should not direct his tefillah to the one who is buried there. Rather, he asks Hashem to have mercy on him in the merit of the tzaddikim who rest in the dust.

Many tefillos printed for kivrei tzaddikim follow exactly this pattern: "May it be Your will, Hashem, that in the merit of this tzaddik..." We ask the tzaddik's neshamah, as it were, to be a melitz yosher (advocate) for us, while every request is addressed to the Ribbono shel Olam. A segulah is never a substitute for teshuvah, tefillah and tzedakah, and it is never a guarantee. It is a way of adding merit and feeling to our prayers.

Why should the merit of a tzaddik help at all? Chassidic teaching explains that a tzaddik spent his life bound up with Hashem and with the welfare of Klal Yisroel, and that bond does not end with his passing. Coming to his resting place, a person attaches himself to that life of devotion, and is moved to resolve to improve. That inner change, more than any outward act, is what opens the gates of tefillah.

Tikkun HaKlali at Rebbe Nachman's Kever

Rebbe Nachman of Breslov revealed ten kapitlach of Tehillim known as the Tikkun HaKlali, the "General Remedy": 16, 32, 41, 42, 59, 77, 90, 105, 137 and 150. Shortly before his passing in 1810 he made a well-known promise: whoever comes to his kever in Uman, gives a coin to tzedakah and recites these ten kapitlach, he would intercede on that person's behalf.

Visitors to Uman, at any time of year, usually begin by giving tzedakah and saying the Tikkun HaKlali with care. Many also recite it at home daily, and at the kevarim of other tzaddikim, as a powerful tefillah in its own right.

Rabbi Meir Baal HaNess and Tzedakah

The Gemara relates that Rabbi Meir rescued his sister-in-law from Roman captivity and taught her guard to call out "Elaha d'Meir aneini," "G-d of Meir, answer me," in time of danger. When the guard later stood at the gallows, he said those words and was saved (Avodah Zarah 18a-b).

From this grew a widespread custom. When something is lost or a person faces trouble, he gives tzedakah l'ilui nishmas (for the elevation of the soul of) Rabbi Meir Baal HaNess, traditionally for the poor of Eretz Yisroel, and says "Elaha d'Meir aneini" three times, adding a short tefillah. His kever in Teveria draws many visitors, especially around his hilula on 14 Iyar.

Amukah and Shidduchim

In a forested valley not far from Tzfas lies Amukah, the resting place by tradition of the Tanna Rabbi Yonasan ben Uziel, the greatest talmid of Hillel and the author of the Targum on Nevi'im. Lists of kivrei tzaddikim from the Middle Ages already mention the site.

For centuries it has been a custom to daven at Amukah for a shidduch, and many relate that it is a segulah to find one's zivug (match) within the year. Young men and women come throughout the year, and the site is especially crowded around his yahrzeit in Sivan. As anywhere, the essential part is the heartfelt tefillah, perhaps with a chapter of Tehillim or Shir HaShirim, and a word of thanks to Hashem for every kindness already received.

Kever Rachel

Rashi explains that Yaakov Avinu buried Rachel Imeinu on the road near Beis Lechem so that, when her children were driven into exile, she would weep and plead for them (Rashi, Bereishis 48:7). The navi Yirmiyahu describes Rachel crying for her children, and Hashem answers her, "Your children shall return to their border" (Yirmiyahu 31:16).

Because Rachel herself longed for children, her kever is especially beloved by those davening for children, for a shidduch, or for an easy birth. Many come on her yahrzeit, 11 Cheshvan, and some undertake to daven there on forty consecutive days.

A common practice at Kever Rachel is to say Tehillim slowly, then read the pesukim of Yirmiyahu about Rachel's tears and Hashem's promise, and finally ask for one's own needs in Rachel's merit. Many add a tefillah for all of Klal Yisroel, since Rachel's tears were always for her children as a whole. Davening for others in the same situation is itself an ancient source of blessing, and visitors often leave feeling that they have joined a long line of mothers and daughters who stood in the same place.

Forty Consecutive Days

A widespread custom is to daven at the Kosel, at Kever Rachel or at the kever of a tzaddik for forty days in a row. The number recalls the forty days Moshe Rabbeinu spent pleading for Klal Yisroel and the forty days of preparation for the second Luchos. The custom is relatively recent and has no single classical source, but many great rabbanim have encouraged it as a way of building sustained, sincere tefillah.

Those who undertake it often say the same tefillah each day and add Tehillim. If a day is missed for reasons beyond one's control, or if travel is difficult, ask a rav how to proceed rather than becoming discouraged.

Practical Guidance for Visiting a Kever

Customs vary between communities, so ask your rav about your own practice. Many wash their hands after leaving a cemetery, avoid visiting the same kever twice in one day, and give tzedakah before beginning their tefillos. Kohanim may not enter most cemeteries, though some kevarim have special arrangements, and a rav should be consulted. There are also days, such as Rosh Chodesh and many Yamim Tovim, when visits are customarily avoided.

Dress modestly, speak quietly and respect separate areas for men and women. Above all, come with humility, remember that only Hashem answers tefillah, and let the life of the tzaddik inspire you to grow in your own avodas Hashem.