David M. Gitlitz and Linda Kay Davidson, in their book “Pilgrimage and the Jews,” address the topic of Jewish pilgrimages. And they ask: Are pilgrimages like those Catholics who go to Lourdes or Fatima to seek a cure for their illness? Well, many Jews go to Rachel’s Tomb or the Tomb of the Patriarchs in search of a cure. Like Muslims who go to Mecca? Jews from all over the world come to Jerusalem to pray at the Western Wall. Like those who go to the tombs of saints like St. Francis of Assisi? Many Jews make annual pilgrimages to the tombs of their rebbes, like Elimelech of Lezhansk, Poland, or Menachem Mendel Schneerson in Queens. Like the Indians who go to Varanasi on the banks of the Ganges River to die? For hundreds of years, elderly Jews have made the journey to Jerusalem to die and be buried on the Mount of Olives.

Gitlitz and Davidson say: “A pilgrimage is literally a journey to a place charged with meaning. That meaning can be very varied, but pilgrimages with a religious theme are especially notable, operating under three premises: first, that there is an invisible power, far greater than ourselves, that takes an active role in shaping our lives; second, that humans can connect with that power; and third, that that power is especially accessible in certain privileged places.”

Already in biblical times, the Israelites were obligated to make pilgrimages. The Torah states that every adult male was required to visit the Temple in Jerusalem three times: on Passover, Shavuot, and Sukkot. This was done while the Temple existed, both the first and second, but with the destruction of the latter, this practice was canceled. The Talmud, for its part, speaks little on the subject, and nowhere do the rabbis command pilgrimages, with the exception of going to Jerusalem on the three holy days.

Norman Solomon says that while the Talmudic sages did not encourage pilgrimages, Jewish folk customs did, focusing on visiting the tombs of patriarchs, prophets, and sages. The list, which is quite long, includes the Cave of Machpelah in Hebron, the tomb of the prophet Ezekiel in Iraq, the tomb of Shimon bar Yochai in Meron, the tomb of Rabbi David uMoshe in Morocco, and the tomb of Rabbi Nachman of Bratslav in Uman, Ukraine, among others.

The pilgrimage to Uman is particularly notable. Every Rosh Hashanah, tens of thousands of Hasidim visit the tomb of Rebbe Nachman of Breslov, in the ancient Jewish cemetery. Before his death, the Rebbe promised to intercede for anyone who came to pray at his grave on Rosh Hashanah, «even the worst of sinners.» And his followers visit it, hoping he will keep his promise.

Pilgrimages are a universal phenomenon. Many have a religious theme, but there are also «secular» ones, such as «The March of Life» that visits Auschwitz. Some seek personal benefit, like the pilgrimage to Uman, others a more spiritual connection. But in any case, for better or worse, the pilgrimage is a journey that changes you.

By Marcos Gojman:

Bibliography: David M. Gitlitz and Linda Kay Davidson «Pilgrimage and the Jews,» Norman Solomon «Jewish Pilgrimage and Peace,» and other sources.