“Monumental” Inspiration
And Rachel died, and was buried on the way to Ephrat – this is Beit-Lehem. And Yaakov set up a pillar upon her grave; the same is the pillar of Rachel's grave to this day. (Beresheit 35:19-20)[1]
Yaakov erects a monument to Rachel
These passages describe the passing of Rachel. Yaakov returns to Canaan. During the journey, Rachel gives birth to Binyamin. Rachel dies in childbirth and is buried in Beit-Lehem. Yaakov erects a monument on her grave. This is the first and only instance in the Torah in which a monument is erected on a burial-site.
Appropriateness of monuments
The erecting of a monument on the site of Rachel’s grave seems to contradict a teaching of the Talmud. The Talmud teaches that it is not appropriate to put-up a monument on the gravesite of a righteous person. The Talmud explains that a righteous person should be remembered by his or her actions.[2] Rambam – Maimonides – rules according to this teaching.[3]
This teaching seems contradicted by Yaakov’s actions. Rachel was a righteous person. Yet, Yaakov erected a monument at her gravesite. Also, it is difficult to reconcile this teaching with normative practice. Throughout the generations, the Jewish people have put-up monuments on the gravesites of our departed – including those of our righteous. How can we reconcile normative practice with the teaching of the Talmud?
The purpose of a monument
Before attempting to answer these questions, it is important to carefully consider the prohibition outlined in the Talmud. The explanation for the prohibition offered by the Talmud is counter-intuitive. We would imagine that the tzadik – the righteous person – more than anyone, deserves a monument. Should we not acknowledge this tzadik’s deeds through erecting a monument? Yet, the Talmud insists that the very deeds that distinguish the tzadik are the reason for not putting-up a monument in the person’s memory.
Etz Yosef explains that the purpose of a monument is not to glorify the departed. Instead, it is intended to assure that the departed will not be forgotten.[4] This is a fundamental distinction. If monuments are intended by the Torah as a tribute to the departed, then the Talmud’s prohibition would be difficult to understand. More than anyone, the tzadik deserves to be honored. However, as Etz Yosef explains, the purpose of the monument is to assure that the departed will not be forgotten. Because the righteous are to be remembered for their deeds and the guidance they provided, they do not require a monument. The creation of a monument for the tzadik is a dishonor! it implies that the deeds and leadership provided by the tzadik were inadequate to assure that this person will be remembered. Either we are questioning the actual righteousness of the departed or we are implying that we are incapable of recognizing the significance of true righteousness. In short, the erection of a monument at the gravesite of a righteous person implies a critical assessment of either the righteousness of the departed or of our own values.
Etz Yosef’s comments answer another troublesome problem. Rambam’s ruling that it is not appropriate to mark the graves of the righteous with monuments is recorded in his presentation of the laws of mourning. In his discussion of the laws regarding spiritual purity and defilement, he contradicts this ruling. There, he writes that all gravesites must be marked.[5] In this ruling, he makes no distinction between the gravesite of a tzadik or another person. In other words, even the gravesites of the righteous must be marked.
Gravesites and impurity
Etz Yosef’s comments resolve this apparent contradiction. Rambam is identifying two different considerations relevant to marking gravesites. In his discussion of the laws of purity, he is concerned with protecting people from unintentionally becoming defiled. The body of a departed person is a source of impurity. In consideration of this issue, it makes sense to mark every gravesite, without distinction between the righteous and others. In this context, Rambam rules that every grave – even the grave of a righteous person – must be marked and identified.
In his discussion of the laws of mourning, Rambam is dealing with a different consideration. He begins the chapter by explaining that he will discuss the practices of the Jewish people in their preparation of the departed for the burial.[6] Rambam’s discussion of monuments in the context of this chapter teaches that they are an expression of respect for our departed. As Etz Yosef explains, their purpose is to assure that the departed is remembered. In this context, Rambam rules that it is not appropriate to erect a monument at the gravesite of a righteous person. Such a monument would not express respect. It would diminish the significance of the tzadik’s deeds and counsel.
This explains Rambam’s reasons for presenting different rulings in different contexts. Unanswered is how these two ruling are practically reconciled. Are we required to mark the gravesite of a righteous person to prevent defilement or are we to refrain from erecting a monument and not diminish the significance of the tzadik’s actions?
Practical application
Gesher HaChayim reconciles Rambam’s two rulings. He explains that Rambam’s two concerns require different responses. In order to assure that defilement is not transmitted, only a minimal marking is necessary. A monument is not required. However, respect for the departed demands the erection of a more substantial monument. [7] It follows that according to Rambam, the gravesite of a tzadik must be marked. However, a substantial monument is not appropriate.
Drawing inspiration
Etz Yosef and Gesher HaChaym have explained the Talmud’s comments and resolved the contradiction in Rambam’s rulings. Nonetheless, the original questions remain. Based on our discussion, Rachel’s gravesite and those of the righteous should not be marked by significant monuments. Why did Yaakov erect a monument over the gravesite of Rachel? How can we explain our practice of putting-up monuments at the gravesites of the righteous? Apparently, there is another consideration that dictates setting-up these monuments. What is this consideration? In order to answer this question, let us consider another issue.
Moshe sent spies from the wilderness to survey the Land of Israel. These spies decided to alert Bnai Yisrael to the difficulties the nation would face in its conquest. They were even willing to negatively portray the land in order to discourage the nation from embarking upon its dangerous conquest. Kalev was among these spies. He disagreed with their assessment and did not wish to participate in their conspiracy. However, he was not sure that he had the determination and courage to oppose them. Kalev traveled to Hevron – to the burial site of the forefathers. There he prayed for Hashem’s help in facing this challenge.[8] It is not surprising that Kalev undertook a pilgrimage to the burial site of the forefathers. Kalev was confronted with the challenge of opposing his peers and standing alone against their overwhelming influence. Whose lives could provide greater inspiration than those of the forefathers? The forefathers introduced a radically new concept of G-d to humanity. They stood alone against the religious doctrines of their times. Their examples provided compelling inspiration to Kalev.
Kalev’s behavior indicates an additional reason for marking the graves of the righteous. The lives of the righteous are a source of inspiration. In times of personal trouble, we can draw from this inspiration. Hopefully, this inspiration will infuse our prayers for Hashem’s assistance.
This explains our practice of placing monuments on the gravesites of the righteous. It is not done to preserve their memories. The actions of the righteous are their memorial as the Talmud and Rambam rule. We put up monuments for our own benefit. We mark these graves so that we can visit them and draw inspiration.
Gesher HaChayim confirms this thesis. He explains that there are three considerations that dictate the marking of graves or the erection of monuments. In addition to the two noted above – prevention of inadvertent defilement and as an expression of respect – he identifies a third consideration. We also mark the grave so that we can return to the site and pray there. He further suggests that the Talmud and Rambam only intend to prohibit the creation of an imposing monument at the burial site of a tzadik. However, a basic monument designed to mark the location as the burial site of a tzadik is completely appropriate. This basic marker makes it possible for us to return to the site and draw inspiration.[9]
Rachel’s monument
The midrash seems to indicate that this consideration motivated Yaakov to erect a monument at Rachel’s burial-site. The midrash discusses Yaakov’s reason for erecting a monument. Among the explanations is that Yaakov intended to provide a source of future inspiration. He foresaw, through prophecy, that his descendants would be exiled from the Land of Israel. As they left their land, they would pass the monument he had erected at Rachel’s grave. The midrash describes Rachel praying to Hashem. She implores Hashem to act with mercy toward her children – Bnai Yisrael. This midrash requires careful study. But the comments of Etz Yosef provide an important insight. He explains that Yaakov’s intention was to mark Rachel’s gravesite as a place of prayer. He hoped that his exiled descendants would be able to return to this site and pray there for Hashem’s mercy.[10]
[1] Originally printed as Thoughts 5768, “Kever Rachel (Rachel’s Burial Site) and Burial Monuments”. Reprinted with minor revisions.
[2] Talmud Yerushalmi, Mesechet Shekalim 2:5.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Avel 4:4.
[4] Etz Chaim, Commentary on Midrash Rabba 82:10.
[5] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Tumat Met 8:9.
[6] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Avel 4:1.
[7] Rav Yeschiel Michal Toktsinski, Gesher HaChayim, 28:1.
[8] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer BeMidbar 13:22.
[9] Rav Yeschiel Michal Toktsinski, Gesher HaChayim, 28:1.
[10] Etz Chaim, Commentary on Midrash Rabba 82:10.