Rabbinic Judaism & Intercession of Saints

In this post I will provide some of the data from rabbinic sources showing that the Jews believed in the intercession of deceased prophets and righteous, holy men.

For instance, rabbinic authorities state that the reason why Rachel was buried close to Bethlehem is because she would intercede for her descendants when the Babylonians would take them into captivity, an event which occurred centuries after her death:

As for me, when I came from Padan, etc.. Although I burden you to take me to be buried in the land of Canaan, and I did not do so to your mother, for she died close to Bethlehem. — [from Targum Jonathan ben Uzziel]

a stretch of land. Heb. כִּבְרַת-אֶרֶץ, a measure of land, which is two thousand cubits, equivalent to the measure of the Sabbath boundary (the distance a person may walk on the Sabbath), according to the statement of Rabbi Moshe Hadarshan. [The preceding material should be considered parenthetic. The following is Jacob’s explanation of why he did not bury Rachel in the cave of Machpelah.] You should not say that the rains prevented me from transporting her and burying her in Hebron, [for] it was the dry season, when the earth is riddled and full of holes like a sieve (כְּבָרָה).

and I buried her there. And I did not take her even to Bethlehem to bring her into the Land (i.e., into the inhabited region of the Holy Land- [Sifthei Chachamim]), and I know that you hold it against me; but you should know that I buried her there by divine command, so that she would be of assistance to her children. When Nebuzaradan exiles them (the Israelites), and they pass by there, Rachel will emerge from her grave and weep and beg mercy for them, as it is said: “A voice is heard on high, [lamentation, bitter weeping, Rachel is weeping for her children]” (Jer. 31:14). And the Holy One, blessed be He, answers her, “‘There is reward for your work,’ says the Lord,… ‘and the children shall return to their own border’” (ibid. verses 15, 16) (Pesikta Rabbathi ch. 3). Onkelos, however, renders [כִּבְרַת-אֶרֶץ as] כְּרוּב אַרְעָא, [meaning:] the measure of plowing in a day [Other editions: [a measure of plowing] of land], and I say that they (people in Biblical times) had a measurement called one full furrow, caruede in Old French, [which is] a land measure, plowed land, as we say: “He plows (כָּרִיב) and plows again” (B.M. 107a); “As much as a fox picks up [on its feet] from a plowed field (מִבֵּי כַּרְבָּא)” (Yoma 43b). (The Complete Jewish Bible with Rashi Commentary: https://www.chabad.org/library/bible_cdo/aid/8243/showrashi/true#v7; emphasis mine) 

וַיַּצֵּב יַעֲקֹב מַצֵּבָה (בראשית לה, כ), תְּנַן הָתָם מוֹתַר הַמֵּתִים כו', רַבִּי נָתָן אָמַר מוֹתַר הַמֵּת יִבְנֶה לוֹ בַּיִת עַל גַּבֵּי קִבְרוֹ וכו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אֵין עוֹשִׂין נְפָשׁוֹת לַצַּדִּיקִים דִּבְרֵיהֶם הֵן זִכְרוֹנֵיהֶם, לָמַדְנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל עַל שֵׁם רָחֵל, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם. דָּבָר אַחֵר, (בראשית לה, יט): וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָת, מָה רָאָה אָבִינוּ יַעֲקֹב לִקְבֹּר אֶת רָחֵל בְּדֶרֶךְ אֶפְרָת, אֶלָּא צָפָה יַעֲקֹב אָבִינוּ שֶׁהַגָּלֻיּוֹת עֲתִידוֹת לַעֲבֹר שָׁם, לְפִיכָךְ קְבָרָהּ שָׁם כְּדֵי שֶׁתְּהֵא מְבַקֶּשֶׁת עֲלֵיהֶם רַחֲמִים, הֲדָא הוּא דִכְתִיב (ירמיה לא, יד): קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ. 

“Jacob established a monument upon her grave; it is the monument of Rachel's grave until today” (Genesis 35:20). 

“Jacob established a monument” – we learned there: The leftover [money] from the dead... The leftovers of money collected for someone’s burial.Rabbi Natan says: With the leftover [money] from the dead one builds a structure on his grave. Mishna Shekalim 2:5. Rabbi Shimon ben Gamliel taught: One does not craft structures for the righteous; their words are their memorials. We learned that Israel was called by Rachel’s name, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20). *In this verse, all of Israel is referred to as Ephraim, a son of Rachel. For this reason Jacob built a monument on her grave, as a sign of honor for the fact that all of Israel is called by her grandson’s name, or so that people would be able to identify the spot and pray there (see Yefeh To’ar). Another matter, “Rachel died, and was buried on the way to Efrat” – what did Jacob see that led him to bury Rachel on the way to Efrat? It is because Jacob foresaw that the exiles were destined to pass there. This is why he buried her there, so she would ask for mercy upon them. That is what is written: “A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children” (Jeremiah 31:15). (Bereshit Rabbah 82:10; emphasis mine)

Here is what the ultra-orthodox Chabad.org writes in respect to Rachel’s post-mortem merits and intercession:

Abraham tried. So did Isaac. Jacob and Moses tried, too. Yet they all failed. Only our righteous matriarch Rachel was successful.

When was this? The Midrash explains:

When the Temple was destroyed, the Holy One, blessed be He, wept and said, “Woe is Me for My house! My children, where are you? My priests, where are you? My lovers, where are you? What shall I do with you, seeing that I warned you but you did not repent?”

The Holy One, blessed be He, said to Jeremiah ... “Go, summon Abraham, Isaac and Jacob, and Moses.” They came before Him and each one pleaded on behalf of Israel ... then the matriarch Rachel broke forth into speech.¹

Rachel prayed. And she poured her heart out to G‑d. She had a candid conversation with Him, along that sounded something like: G‑d, do you know what I, a human of flesh and blood, did? I suppressed my own desires and sacrificed for the sake of my sister. My husband, Jacob, worked for seven years for me, and when it came to the wedding night and my father substituted my sister, Leah, I did not want her to experience shame. And, so, I shared with her the secret signs that I had made up with my husband-to-be.

The Midrash goes on to quote Rachel:

“I did her a kindness, was not jealous of her and did not expose her to shame. And if I, a creature of flesh and blood, formed of dust and ashes, was not envious of my rival and did not expose her to shame and contempt, why should You, a King Who lives eternally and is merciful, be jealous of idolatry in which there is no reality, and exile my children and let them be slain by the sword, and their enemies have done with them as they wished!”

At once the mercy of the Holy One, blessed be He, was stirred, and He said, “For your sake, Rachel, I will restore Israel to their place.”

What was this quality that activated G‑d’s mercy? What was it that successfully made Him promise to return the Jews to their homeland?

It was Rachel’s ability to sacrifice. Sacrifice might get a bad rap in today’s culture, where so much emphasis is placed on self-care and the self in general, and yet it is the relinquishing of something precious rather than holding tightly onto it that is so valued by G‑d. Often sacrifice is something no one knows about, or if they do, it isn’t necessarily celebrated. It is hard. And yet for G‑d, it is a most precious key to open the door of His heart.

Rachel not only sacrificed during her lifetime but also in her death. While the remainder of the Matriarchs and Patriarchs were buried in the Cave of Machpelah, Rachel agreed to be buried on the side of the road. She knew that one day the Temple would be destroyed and the Jews would be sent to exile, and she could be a comforting presence to her children. They would pass her gravesite on the way to exile, and she would be able to pray for them, as unworthy as they may have seemed.

So says the L‑rd: A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children; she refuses to be comforted for her children, because they are not. So says the L‑rd: Withhold your voice from weeping, and your eyes from tears; for your work shall be rewarded ... and there is hope for thy future, says the L‑rd; and your children shall return to their own border.²

She sacrificed the merit of being buried near her husband Jacob for the sake of her future children. And it was this quality that ensured that her prayer would be accepted.

Thanks to Rachel’s sacrifice, G‑d responded with mercy, and we await the day when His promise will be fulfilled.

Footnotes

1. Pesikta Rabba, Ch. 3.

2. Jeremiah 31:15-16. (Rachel's Key to G-d's Mercy; emphasis mine)

Remarkably, the text of Jeremiah quoted by the rabbis,

“Thus says Yahweh, “A voice is heard in Ramah, Wailing and bitter weeping. Rachel is weeping for her children; She refuses to be comforted for her children Because they are no more.’” Jeremiah 31:15

Is also cited by Matthew in reference to the slaughter of the male children from ages 2 and under in Bethlehem and neighboring vicinity by Herod’s soldiers:

“Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had carefully determined from the magi. Then what had been spoken through Jeremiah the prophet was fulfilled, saying, ‘A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she was refusing to be comforted, Because they were no more.’ But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ‘Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child’s life are dead.’ So Joseph got up, took the Child and His mother, and came into the land of Israel.” Matthew 2:16-21

The next example of prophetic intercession comes from 2 Maccabees, a book which is part of the OT canon of Catholics, Oriental Orthodox, Eastern Orthodox and the Assyrian Church of the East (ACOE):

“This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his forces. But Maccabeus did not cease to trust with all confidence that he would get help from the Lord. He exhorted his troops not to fear the attack of the nations but to keep in mind the former times when help had come to them from heaven and so to look for the victory that the Almighty would give them. Encouraging them from the Law and the Prophets and reminding them also of the struggles they had won, he made them the more eager. When he had aroused their courage, he issued his orders, at the same time pointing out the treachery of the nations and their violation of oaths. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, that was worthy of belief.

“What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews. Then in the same fashion another appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority. And Onias spoke, saying, ‘This is a man who loves the family of Israel and prays much for the people and the holy city: Jeremiah, the prophet of God.’  Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus: ‘Take this holy sword, a gift from God, with which you will strike down your adversaries.’

“Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking courage in the souls of the young, they determined not to carry on a campaign but to attack bravely and to decide the matter by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger. Their concern for wives and children and also for brothers and sisters and relatives lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary. And those who had to remain in the city were in no little distress, being anxious over the encounter in the open country.” 2 Maccabees 15:6-19 New Revised Standard Version Updated Edition (NRSVUE)

The Gospels themselves indicate that, at the time of Christ, the religious Jews saw nothing unusual with praying to deceased prophets for help:

“Around three o’clock^[a] Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’^[b] 35 When some of the bystanders heard it they said, ‘Listen, he is calling for Elijah!’^[c]  Then someone ran, filled a sponge with sour wine,^[d] put it on a stick,^[e] and gave it to him to drink, saying, ‘Leave him alone! Let’s see if Elijah will come to take him down!’”

Footnotes

Mark 15:34 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

Mark 15:34 sn A quotation from Ps 22:1.

Mark 15:35 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah. New English Translation (NET)

Notice that the Jews were not taken aback by Jesus’ cries to Elijah to save him, even though they were mistaken since he was calling out to God not the prophet. 

Other rabbinic traditions have Joseph praying at the tomb of his deceased mother, with his mother responding back from her grave so as to comfort him!

וילכו האנשים בדרך ויעברו מדרך אפרת, אשר עם קבורת רחל. ויגיע יוסף עד קבר אמו וימהר וירץ יוסף אל קבר אמו ויאמר, אמי אמי יולדתני עורי וקומי וראי את בנך איך נמכר לעבד ואין מרחם. קומי וראי בנך והביטי אליו וראי, את דמעות עיני הנוזלות על לחיי. אמי אמי עורי והקיצי קומי וראי את בנך את בנך ובכי עמו על צרתו, וראי את לב אחיי האכזרי. עורי אמי עורי והקיצי משנתיך, עמדי וערכי מלחמותייך נגד אחי איכה הפשיטו אותי מכתנתי. וימכרו איתי לעבד זה פעמים, ויפרידו אותי מאבי ואין מרחם. עורי וערכי את טענותייך נגדם לפני האלוקים, וראי את מי יצדיק האלוקים במשפט ואת מי ירשיע. קומי אמי קומי והקיצי משנתיך וראי את אבי איכה נפשו ולבו עלי ביום הזה עמדי, ונחמיהו ודברי על לבו. ויוסף עוד לדבר כדברים האלה ויצעק ויבך יוסף בכי גדול על קבר אמו ויכל לדבר, וידום כאבן על הקבר ממר לבו. וישמע יוסף את קול מדבר אליו מתחת הארץ, ויענהו במר לב ובקול בכי ותחינה כדברים האלה. בני בני יוסף בני, שמעתי את קול בכייתך ואת קול צעקותיך ראיתי את דמעותיך. ידעתי את צרתך בני ויצר לי עליך ותוסף לי יגון על יגוני. ועתה בני יוסף בני חכה את ה׳ והתחולל לו ואל תירא כי ה׳ עמך, הוא יציל אותך מכל צרה. קום בני ולך לך מצרימה עם אדוניך ואל תירא כי האלוקים עמך בני, ותוסף לדבר אל יוסף כדברים האלה ותדום. וישמע יוסף את הדבר הזה ויתמה מאוד מזה, ויוסף עוד לבכות. וירא אותו אחרי כן אחד מהישמעאלים ההם צועק ובוכה על הקבר, ויחר אפו עליו ויגרשהו משם ויכהו ויקללהו. ויאמר יוסף אל האנשים, אמצא חן בעיניכם אשר תשיבוני בית אבי והוא יעשיר אתכם עושר רב. ויענוהו לאמור, הלא עבד אתה איפה אביך, ואם יש לך אביך לא תמכר לעבד במעט מחיר זה פעמים. ויחר אפם עליו מאוד, ויוסיפו להכותו ולייסרו עוד, ויבך יוסף בכי גדול. וירא ה׳ את עוני יוסף, ויוסף ה׳ ויך את האנשים וייסרם.  

And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more. (Sefer HaYashar (midrash), Book of Genesis, Vayeshev, Sefer ha-Yashar, trans. Edward B.M. Browne, New York, 1876; emphasis mine)

The Talmud even has Caleb going up to the graves of his forefathers and asking for their prayers: 

״וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן״ — ״וַיָּבֹאוּ״ מִבְּעֵי לֵיהּ? אָמַר רָבָא: מְלַמֵּד שֶׁפֵּירַשׁ כָּלֵב מֵעֲצַת מְרַגְּלִים, וְהָלַךְ וְנִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת. אָמַר לָהֶן: אֲבוֹתַי! בִּקְּשׁוּ עָלַי רַחֲמִים שֶׁאֶנָּצֵל מֵעֲצַת מְרַגְּלִים. 

It is also stated with regard to the spies: “And they went up into the south, and he came to Hebron” (Numbers 13:22). Why is the phrase “and he came” written in the singular form? The verse should have said: And they came. Rava says: This teaches that Caleb separated himself from the counsel of the other spies and went and prostrated himself on the graves of the forefathers in Hebron. He said to them: My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies. 

יְהוֹשֻׁעַ כְּבָר בִּקֵּשׁ מֹשֶׁה עָלָיו רַחֲמִים, שֶׁנֶּאֱמַר: ״וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ״, יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים. וְהַיְינוּ דִּכְתִיב: ״וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וְגוֹ׳״.  

The Gemara explains: Joshua did not go to the graves of the forefathers because Moses had already prayed for mercy for him, as it is stated: “And Moses called Hoshea son of Nun Joshua [Yehoshua]” (Numbers 13:16), meaning: God will save you [Ya yoshiakha] from the counsel of the spies. And this is the meaning of that which is written: “But My servant Caleb, because he had another spirit with him, and has followed Me fully, him will I bring into the land where into he went” (Numbers 14:24), which implies that Caleb changed his mind over time. Joshua, however, was opposed to the intentions of the other spies from the outset. (Sotah 34b)

Jewish tradition further mentions specific rabbis who encouraged the faithful to visit the deceased so as to obtain their intercession:   

לָמָּה יוֹצְאִין לְבֵית הַקְּבָרוֹת? פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא. חַד אָמַר: הֲרֵי אָנוּ חֲשׁוּבִין לְפָנֶיךָ כְּמֵתִים, וְחַד אָמַר: כְּדֵי שֶׁיְּבַקְּשׁוּ עָלֵינוּ מֵתִים רַחֲמִים. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ קִבְרֵי נׇכְרִים. 

The Gemara further asks: And why do they go out to the cemetery on a fast day? Again, Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said this is as though to say: We are like the dead before You. And one said that one goes out to the cemetery in order that THE DECEASED WILL REQUEST MERCY ON OUR BEHALF. The Gemara asks: What is the practical difference between them? The Gemara answers that the practical difference between them concerns graves of gentiles. If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves. (Taanit 16a)

(מא) על הקברות - של ישראל כדי שיבקשו עלינו רחמים ואם אין של ישראל הולכים אפילו על קברי עכו"ם לומר שאנו חשובין כמתים וכ"ז היינו לילך לביה"ק ברחוק ד' אמות אבל לא על הקברות ממש אפילו קברי ישראל כי יש לחוש שיתדבקו בו החיצונים. כתב בשל"ה שנכון שלא לילך בכנופיא גדולה כי אין זה אלא טיול וגם מביא לידי שיחת חולין ומסיחין דעתן מאבלות רק ילך יחידי או עם עוד אחד שלא יפסקו מלדבר בענין החורבן ולהתעורר באבילות ונראה עוד דאם ע"י ההליכה לביה"ק יהיה מוכרח לילך במנעלים טוב יותר שלא ילך כלל: 

(41) On the graves — of Jews, so that they will ask for mercy on our behalf; and if there are no Jewish graves, one may even go to the graves of gentiles, to say that we are considered like the dead. And all this means to go to the cemetery while keeping a distance of four cubits from the graves, but not actually on the graves themselves, even Jewish graves, because there is concern that the external forces may cling to him. It is written in the Shelah that it is proper not to go in a large group, for this is merely an outing and also leads to idle conversation, distracting their minds from mourning. Rather, one should go alone or with one other person, so that they will not stop speaking about the destruction and arousing mourning. It further appears that if, by going to the cemetery, one would be forced to wear shoes, it is better not to go at all. (Mishna Berurah 559:41)

(כז) הקברות - דביה"ק הוא מקום מנוחת הצדיקים והתפלה נתקבלה שם יותר אך אל ישים מגמתו נגד המתים אך יבקש מהש"י שיתן עליו רחמים בזכות הצדיקים שוכני עפר ויקיף הקברות ויתן צדקה קודם שיאמר התחנות. ואין לילך על קבר אחד ב"פ ביום אחד: 

(27) Graves — The cemetery of the holy righteous is a resting place for the righteous, and prayer is more readily accepted there. However, one should not direct one’s intention toward the dead; rather, one should ask the Holy One, blessed be He, to have mercy upon him in the merit of the righteous who dwell in the dust. One should circle the graves and give charity before reciting the supplications. And one should not go to the same grave twice in one day. (Mishna Berurah, 581:27)

The Talmud even cites examples of deceased rabbis doing miracles or speaking in dreams to those who visited their graves for help:    

וְתוּ, רַבִּי מָנִי בְּרֵיהּ הֲווֹ קָא מְצַעֲרִי לֵיהּ דְּבֵי נְשִׂיאָה. אִישְׁתַּטַּח עַל קִבְרָא דַאֲבוּהּ, אֲמַר לֵיהּ: אַבָּא אַבָּא! הָנֵי מְצַעֲרוּ לִי. יוֹמָא חַד הֲווֹ קָא חָלְפִי הָתָם, אִינְּקוּט כַּרְעָא דְסוּסָווֹתַיְיהוּ עַד דְּקַבִּילוּ עֲלַיְיהוּ דְּלָא קָא מְצַעֲרוּ לֵיהּ.  

And furthermore, the Gemara relates that Rabbi Mani, Rabbi Yona’s son, was persecuted by members of the house of the Nasi. He prostrated himself upon his father’s grave and said to him: Father, Father, these men are persecuting me. One day, those men were passing there, by the grave, and the legs of their horses became stuck in the ground until they accepted upon themselves not to persecute Rabbi Mani anymore. (Taanit 23b; emphasis mine)

One of the students of Rabbi Shimon ben Yoḥai forgot his studies. He went crying to the cemetery. As he was crying profusely, he was shown a dream, and [a voice] said to him: When you cast three pebbles at me I will come. That student went to an interpreter of dreams and recounted the incident to him. [The interpreter of dreams] said to him: ‘Recite your studies three times and it will come to you.’ *Recite each thing you learn three times and you will remember it (Matnot Kehuna). He did so, and so it was for him. (Kohelet Rabbah 10:10; emphasis mine)

I conclude by citing an online Orthodox Jewish website, which sums up the rabbinic position on the intercession of the dead:

I often receive emails from different organizations offering that a rabbi will pray for me at this or that great rabbi’s grave. Does it really make a difference where one prays? Isn't praying to a dead rabbi for salvation practically idolatry?

The Aish Rabbi Replies

It’s a very important question. The notion of praying at the graves of the righteous is well-established. The Talmud tells us that Caleb, one of the spies sent to inspect the Holy Land, separated from the rest of the group to visit the Cave of the Patriarchs (ma’arat ha’machpailah) in Hebron. He prostrated himself before the cave and said to them “My fathers, plead for mercy for me that I be saved from the evil designs of the spies” (Sotah 34b).

Elsewhere the Talmud mentions a custom to visit a cemetery during times of calamity, such as a drought. The reason, according to one opinion in the Talmud, is so that the dead will ask for mercy for us in Heaven (Ta’anit 16a).

It has likewise been a Jewish custom all throughout the ages to consider the graves of the righteous (kivrei tzaddikim) places of pilgrimage, and to visit there and recite Psalms and prayers. Hassidim even leave notes (kvitlach) by their Rebbe’s grave.

As you point out, though, this must be understood correctly. Praying to a deceased person rather than God is idolatry. He cannot help you, no matter how great he was in his lifetime. What he might be able to do is intercede in heaven on your behalf. Thus, when a person prays at a grave, he should either have in mind that the righteous person (tzaddik) help bring his prayers to God, or even better, he should pray directly to God that He help him in the merit of the tzaddik buried here (Mishna Berurah 559:41, 581:27).

That being said, it may well be more effective to openly and sincerely pray to God for your needs yourself, rather than asking some great rabbi to do it for you. God gives us challenges and hardships in life so that we’ll turn to Him and improve ourselves – rather than that we find a great person to take them away for us. (Prayer at Graves of Righteous; emphasis mine)

I also suggesting reading the following online article from Chabad.org: Soul Space: Visiting the Graves of the Righteous Throughout the Ages.

The statement that the deceased are unable to help anyone apart from interceding to God on behalf of the living is precisely what Christians have always believed, and historically taught in respect to the intercession of saints.

Unless noted otherwise, scriptural citations taken from the Legacy Standard Bible (LSB).

Further Reading

Enoch & Intercession of Saints

VENERATION OF THE SAINTS PT. 1, PT. 2

PRAYING TO SAINTS

EARLY CHURCH & PRAYERS OF SAINTS

Origen on Prayer & Intercession of Saints

Origen & the Worship of Angels

Veneration of Icons