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Prayer at the Western Wall: Its Virtue and Segulah—Is It Preferable to Graves of Tzaddikim?

Question

I know there is great power in prayer at the Western Wall, and I truly try to go there whenever I can. I only wanted to ask: when I need a particular yeshuah, what is actually preferable—to pray at the Wall or to go to the graves of tzaddikim?

Answer

In conclusion, one who needs a yeshuah should fulfill, “Hold fast to this, and do not withdraw your hand from that either”[9]. This is as the sages of Jerusalem practiced throughout the generations: besides praying at the Western Wall, they also prayed at the graves of tzaddikim[10].

Everything stated regarding whether to prefer the Wall or graves of tzaddikim concerns the “acceptance of prayers”; however, there are additional considerations in both directions. Some preferred graves of tzaddikim over the Western Wall because of the immodesty prevalent at the Wall[11]. Others preferred the Wall so that a person would train himself to place his trust in HaKadosh Baruch Hu and not mistakenly place his trust in tzaddikim[12]. There is also reason to pray both at the Wall and at graves of tzaddikim, because praying in different places rather than in the same place every time creates renewed feeling and consequently leads one to pray with kavanah[13]; and prayer with kavanah itself is a segulah for the acceptance of prayers[14]. Naturally, such considerations depend on the individual and on the circumstances, and this suffices.

Reasons for the Greatness and Benefit of Prayer at the Western Wall

One who requires a yeshuah (such as healing, livelihood, a shidduch, and the like) has been instructed by some that it is preferable to pray at the Western Wall rather than at graves of tzaddikim[1], for prayer at the Western Wall possesses many great advantages:

Because the Shechinah has never departed from the Western Wall[2];
Chazal stated that one who prays at the Western Wall is considered as praying opposite the Kissei HaKavod, and the gateway is open for the acceptance of prayers[3];
All prayers uttered throughout the world pass through this place, which is the gateway of Heaven[4];
Those who pray at the Wall receive special siyata diShmaya to arouse themselves with holy fervor and pray with kavanah, awe, and reverence[5];
And more[6].

A Reason Why Prayer at Graves of Tzaddikim May Be More Beneficial Than Prayer at the Wall

Nevertheless, we find that many of the great leaders of Israel gave preference to praying at graves of tzaddikim in times of distress [7].

There is a most compelling reason for this: we despair because our sins have caused these troubles and our transgressions have withheld goodness from us. Thus, we need the merit of tzaddikim to stand in our favor; tzaddikim are greater after their passing, and their prayers on our behalf are accepted with compassion and favor far more than our own prayers, as we have sinned against our souls—even if we pray opposite the Kissei HaKavod.

However, one may likewise say that at the Western Wall the person praying relies upon the merit of King Shlomo, a”h, for King Shlomo prayed that HaKadosh Baruch Hu should always accept the prayers recited in this place[8].

Conclusion: One Who Truly Needs a Yeshuah Should Pray Both at the Wall and at Graves of Tzaddikim

[Elsewhere, we wrote that after midday on Erev Shabbos, the Western Wall has an aspect of the graves of the Avos; see there at length. Nevertheless, some say that graves of tzaddikim are preferable even to the Wall on Erev Shabbos, at least on days close to the fifteenth and twenty-ninth of the month[15]].

Related Topics:

Sources:

[1] Teshuvos VeYishma Moshe, vol. 2, p. 154, writes this in the name of HaGaon Rabbi Yosef Shalom Elyashiv ztzk”l, his reason being the abiding presence of the Shechinah (we added further reasons in the main text, but these are not statements of Rabbi Elyashiv zt”l). See also there p. 55, that this applies even in comparison to Kever Rachel. This is likewise cited in his name in Peninei Tefillah, p. 113. Otzaros HaZeman on Pesach and Shavuos, p. 134, cites Kuntrus Minchas Todah in the name of HaGaon Rabbi Chaim Kanievsky zt”l, who also inclined to say that “presumably” the Wall is preferable to graves of tzaddikim, since it is the site of the Mikdash.

See also the mekubal HaGaon Rabbi Shlomo Dblitzky zt”l, in Derosh Darash, vol. 2, p. 91. Although Bava Basra 116a states, “Anyone who has an ill person in his home should go to a sage and ask him to pray for mercy on his behalf, as it is said: ‘The wrath of a king is messengers of death, but a wise man shall appease it,’” prayer at the Wall takes precedence over going to a sage. He explains that prayer at the Wall is explicit in the verse, I Melachim chapter 8: “Every prayer, every supplication that shall be made by any person, by all Your people Israel, when each man knows the affliction of his heart and spreads forth his hands toward this House, then You shall hear” (as will be further explained below), whereas going to a sage is only a teaching of Chazal. See there. Seemingly, the same reasoning applies to prayer at graves of tzaddikim, which is not explicit in a verse but is derived by Chazal from Sotah 34b on the verse, “And he came unto Chevron.” [However, Rabbi Shlomo Dblitzky himself wrote in Ani LeDodi, p. 96, that in Elul 5730, when there was a time of distress for Yaakov and many of our Jewish brethren were abducted by the Yishmaelim, he immediately traveled to pray at the graves of tzaddikim and in Meron, without mentioning the Western Wall at all; see there.]

We find in Emek HaMelech 109c, Kav HaYashar chapter 93, and other sefarim, an account concerning Rabbeinu HaAri z”l. When it was decreed in Heaven that his disciple Rabbi Avraham HaLevi z”l was to pass from this world, he sent him to Jerusalem to plead for his life at the Western Wall, thereby meriting an additional twenty-two years. This was despite their living in Tzfas, where it would have been easier to pray at the grave of Rabbi Pinchas ben Yair, near his home, or at least at the tziyun of Rashbi in Meron and at the other graves of the holy Tanna’im in the Galil—especially in those days, when such journeys were no simple matter. [This is not conclusive proof, for perhaps the Arizal knew through his wisdom that this disciple’s tikkun was specifically at the Western Wall, as is indeed stated there, that he needed to see the face of the Shechinah. Furthermore, Rabbi Avraham HaLevi’s soul was deeply bound to Jerusalem, as Shaar HaKavanos 87b relates that he customarily recited Nachem every day in the Amidah throughout the year. Thus, no general directive for everyone needing a yeshuah may be derived from this account.]

Finally, regarding the essential approach of Rabbi Yosef Shalom Elyashiv mentioned above: Hanhagos Rabbeinu, Rabbi Yosef Shalom Elyashiv, vol. 1, pp. 30–31, records that on Erev Rosh Hashanah Rabbi Elyashiv would travel to the Western Wall and did not go to graves of tzaddikim. It is reasonable to say that this follows his approach: the Rema writes at the end of Orach Chaim 581 that the custom is to go to graves on Erev Rosh Hashanah, and the Magen Avraham explains this as prostrating oneself at graves of tzaddikim. This practice was applicable in Ashkenazic lands, where graves of tzaddikim were their sacred places. In contrast, now in Eretz Yisrael, especially near the holy city of Jerusalem where it is possible to reach the Western Wall, the custom should be changed for the better, and even the Rema would agree. However, this is not necessary.

[2] Shemos Rabbah, parashas Shemos, chapter 2: “Rabbi Acha said: The Shechinah never departs from the Western Wall, as it is stated, ‘Behold, He stands behind our wall.’” Bamidbar Rabbah, parashas Naso, chapter 11: “‘Behold, He stands behind our wall’—this is the Western Wall of the Beis HaMikdash, which will never be destroyed. Why? Because the Shechinah is in the west.” (Its wording, “of the Beis HaMikdash,” is not precise, for the accepted ruling is that it is the wall of Har HaBayis; this subject requires extensive discussion and is not relevant here.) The Zohar, parashas Mishpatim, 116a, likewise states: “The lower Shechinah—the Western Wall is its dwelling place … certainly, the Shechinah is its mound.”

[3] Pirkei DeRabbi Eliezer, chapter 35: “Yaakov arose early in great fear and said: This place is the house of HaKadosh Baruch Hu, as it is stated, ‘And he was afraid and said: How awesome is this place.’ From here you learn that whoever prays in this place in Jerusalem is as though he prayed before the Kissei HaKavod, for the gateway of Heaven is there, and the opening is open to hear prayer, as it is stated: ‘And this is the gateway of Heaven.’” Rashi on Bereishis 28:17 likewise writes: “‘And this is the gateway of Heaven’—the place from which their prayers ascend to Heaven.”

One could seemingly argue that only the actual area of the Beis HaMikdash is included in “whoever prays in this place in Jerusalem,” whereas the Western Wall is the boundary of Har HaBayis. However, based on the depth of Chazal’s statement that the Shechinah has not departed from the Western Wall, it may be explained that the remaining spiritual power of the Beis HaMikdash after the churban is concentrated in the Western Wall, which is the “etzem luz” of the Beis HaMikdash, as Rabbeinu HaAri explained. Mahari”v writes in Likkutei HaShas 8b: “In every place where holiness was present, an impression of it remains there. This is the secret of what Chazal said, that the Shechinah has not departed from the Western Wall. It is like the luz bone mentioned regarding resurrection, which retains the impression of the soul’s light that was in the body; thus holiness too remains for the future.”

Indeed, in Eitz HaDaas Tov, parashas Vayeitzei, Mahari”v explicitly writes that during galus the Western Wall is included in what Yaakov Avinu, a”h, said: “Indeed, Hashem is in this place”—and consequently it is reasonable that it is also included in the continuation, “And this is the gateway of Heaven.” He writes: “For although they were exiled, the Shechinah nevertheless has not departed from the Western Wall, remaining there constantly and waiting until Israel returns to its place, as is known. This is the meaning of ‘Indeed, Hashem is in this place’—even after the churban, though ‘I’—the seed of Israel going in exile among the nations—‘did not know’ this, since I left there and did not see the Shechinah remaining at the Western Wall.” See Maran Rabbi Ovadia Yosef z”l, Chazon Ovadia on the Four Fasts, p. 452, who simply assumes that the Western Wall is included in the advantage mentioned above in Pirkei DeRabbi Eliezer. This also accords with the wording of Pirkei DeRabbi Eliezer, for otherwise Chazal could have said simply, “Whoever prays in this place,” without adding “in Jerusalem,” which implies it is not limited to that exact location.

In truth, an even broader statement appears in Midrash Shocher Tov, Tehillim 91:7: “‘This is none other than the House of G-d’—from here they said that whoever prays in Jerusalem is as though he prays before the Kissei HaKavod.” It does not read “in this place,” but includes the entirety of the holy city of Jerusalem in the segulah of the “gateway of Heaven.” This is also the version cited by Kaftor VaFerach, chapter 6, in Pirkei DeRabbi Eliezer, as well as Menoras HaMaor of Alnakawa, section 2, laws of prayer.

[4] Ramban on Bereishis 28 writes: “‘This is none other than the House of G-d, and this is the gateway of Heaven’—this is the Beis HaMikdash, which is the gateway through which prayers and offerings ascend to Heaven.” The Yaavetz elaborates in Sulam Beis El 16b and writes that this is why the Jewish people customarily pray specifically at the Western Wall: “Know and understand: although the Shechinah is everywhere, nevertheless a prayer from outside Eretz Yisrael does not ascend by one direct path. It must be sent to Eretz Yisrael and to Jerusalem, to the site of the Mikdash opposite which is the gateway of Heaven, as Yaakov Avinu explicitly saw in the Torah, as repeated by the Nevi’im in King Shlomo’s prayer, ‘And they shall pray to You by way of their land,’ and as stated a third time in Kesuvim regarding Daniel: ‘His windows were open in his upper chamber facing Jerusalem.’”

[Two sefarim quote an additional passage in the Yaavetz’s name: “Since the place of the Mikdash is more directly aligned with the gateway of Heaven, when it was possible to enter the Mikdash, people entered there to pray. However, after the Beis HaMikdash was destroyed, the Western Wall became the established place of supplication, to which our Jewish brethren have flocked throughout the generations.” However, these words were not found in the Yaavetz, nor do they resemble his style. Upon investigation, it appears that these words were written by the author of Hasket U’Shema, HaGaon Rabbi Yitzchak ben Rabbi Shalom Pinchasi shlit”a, p. 283, as his own comment after quoting the Yaavetz; later works mistakenly considered them part of the Yaavetz quotation.]

[5] Chazon Ovadia on the Four Fasts, p. 43, concerning the virtue of prayer at the Western Wall, though he does not address there whether it is preferable to prayer at graves of tzaddikim. He writes this, namely that those who pray there receive special siyata diShmaya, based on his own reasoning: since the Shechinah has not departed from the Western Wall, and this place is aligned opposite the heavenly Beis HaMikdash, as explained in Yerushalmi Berachos chapter 4, halachah 5, and HaKadosh Baruch Hu Himself prays there, “May it be My will that My compassion overcome My anger,” as stated in Berachos 7a, the immense holiness in this place brings “wonderful fervor and emotion to those praying before the Wall.” He cites some support from Mahari Ayash z”l, Mateh Yehudah 90:2, who writes that since the Shechinah has not departed from Har HaMoriah, the awe of the Shechinah rests upon those who pray there. See also BeChozek Yad, p. 43, in the name of the tzaddik Rabbi David Leib Schwartz zt”l: because the Shechinah has not departed from the Western Wall, seeing it clothes a person in a spirit of holiness and purity, as the Kli Yakar writes on Va’eschanan 3:25: “The place was called ‘Hashem Yireh’ because anyone who sees that holy place merely by looking acquires perfection of soul and is clothed in a spirit of holiness and purity, for ‘your eyes shall behold the King in His beauty.’”

[6] Berov Yoetz, under “The Western Wall,” cites the Rosh Yeshivah of Chevron, Rabbi Simchah Zissel Broide ztzk”l, regarding its segulah for the acceptance of prayer: “Besides the holiness of the place itself, the place is especially suited for acceptance of prayers when one considers how saturated the stones of the Wall are with the tears of Israel throughout the generations; how many righteous women poured out their hearts to our Father in Heaven; how many times the entire Sefer Tehillim was recited there—surely hundreds and thousands of times. Moreover, such a great multitude of Jewish people from all corners of the earth praying there makes it a place of great holiness, a dwelling place of the Shechinah. It is also the most ancient synagogue, where the great leaders of Israel throughout all generations poured out their souls in sublime cleaving to Hashem.”

Incidentally, according to this consideration, there is preference for praying at the section of the Wall that has been visible and known for thousands of years rather than the newer northern sections revealed through excavations. We discussed this in another responsum on where within the Western Wall it is preferable to pray; see there.

[7] This is evident from the conduct of the great Torah leaders mentioned, and to be mentioned, in the notes throughout this work. For example, during a drought in Shevat 5537, the Rashash z”l was asked to pray. Although he lived in the Old City near the Western Wall, he traveled all the way to Kever Rachel Imeinu to pray for rain. Similarly, Mahari”r Moshe Galanti z”l went with the entire congregation to pray at the grave of Shimon HaTzaddik for rain, rather than at the Wall. There are many similar accounts. In later generations, in cases of illness, HaGaon Maharil Diskin zt”l would send people to pray at the grave of the Ohr HaChaim zt”l on Har HaZeisim; for those without children, he would advise prayer at Kever Rachel; and during drought, he would send talmidei chachamim to pray at the tziyun of Rabbeinu Ovadia of Bartenura z”l. This was despite Maharil Diskin and his disciples living in the Old City near the Western Wall. [Later, I saw in Ohel Yehoshua, p. 123, that according to tradition, in times of distress he would sometimes send his students to pray at the Western Wall; p. 292 states that during the illness of HaGaon Rabbi David of Karlin ztzk”l, he instructed that prayers be said for him at the Wall. Nevertheless, had there been an unequivocal preference for the Wall, he would not have sent people to all the above places as well. See further below regarding “hold fast to this and to that.”] Likewise, when HaGaon Rabbi Yitzchak Zev HaLevi zt”l became ill, he asked HaGaon Rabbi Elazar Menachem Man Shach zt”l and HaGaon Rabbi Yaakov Yisrael Kanievsky zt”l to travel to Meron to pray for him at the tziyun of Rashbi. [It was later argued that this occurred during a period when there was no access to the Wall.] Similarly, during communal distress, such as during World War II, when the Germans, may their name be erased, wished to enter Eretz Yisrael, gedolei Yisrael, great mekubalim, and Admorim held awesome prayers specifically at graves of tzaddikim, although they lived in Jerusalem—for example, Mahari”r Yehudah Fatiyah z”l at Kever Rachel, Mahari”r of Husiatyn z”l at the grave of the Ohr HaChaim, the Rishon LeTzion Rabbi Ben-Zion Meir חי Uziel zt”l at the grave of Zechariah HaNavi, Rabbi Chedvas Yaakov zt”l at the tziyun of Rashbi, and others—as we have noted elsewhere with sources. There are exceedingly many such examples, as may be seen in the discussions of yeshuos in this work.

Mizekeinim Esbonan, vol. 6, Emunah U’Bitachon vol. 1, chapter 5, p. 85, records that HaGaon Rabbi Aharon Leib Steinman zt”l was asked where it is preferable to pray for an ill person: at the Western Wall or at the grave of Rashbi. He answered that the tziyun of Rashbi is preferable. [However, the editor of that sefer suggests that perhaps Rabbi Steinman answered so because he knew that the questioners would be more aroused to prayer by traveling a distance, while prayer at the Wall is in fact preferable to prayer at Rashbi’s grave.]

The holy Rabbi Menshil of Bialystok zt”l, whose words appear in Mishkenos LaAvir Yaakov on Maseches Tamid, biographical section p. 12, writes that even for attaining holiness one specifically requires graves of tzaddikim, and the Western Wall alone does not suffice: “It is impossible to attain yiras Shamayim at the point of truth except through one of two means: through bonding with the true tzaddikim living in the generation; and in Eretz HaKodesh, if the tzaddikim are hidden, this is possible only through connecting at the resting places of tzaddikim, Nevi’im, Tanna’im, and Amora’im—by remaining there regularly for several weeks and engaging there in Torah and avodah. Although the Shechinah has not departed from the Western Wall, who would dare approach holiness without the assistance of the souls of tzaddikim, to attain the point of truth and yiras Hashem?”

[8] I Melachim 8:28–39: “Yet turn toward the prayer of Your servant and to his supplication, Hashem my G-d, to hear the cry and the prayer which Your servant prays before You today; that Your eyes may be open toward this House night and day, toward the place of which You said, ‘My Name shall be there,’ to hear the prayer which Your servant shall pray toward this place. And hear the supplication of Your servant and of Your people Israel when they pray toward this place; and You shall hear from Your dwelling place, from Heaven, and You shall hear and forgive … Every prayer, every supplication that shall be made by any person, by all Your people Israel, when each man knows the affliction of his heart and spreads forth his hands toward this House, then You shall hear from Heaven, Your dwelling place, and forgive, act, and give to each man according to all his ways, for You alone know his heart, for You alone know the hearts of all mankind … And also concerning the gentile …” Chazal expounded on this in Maseches Semachos, chapter 6: “Shlomo initially built the House only on condition that whoever has trouble should come and pray concerning it … ‘Every prayer, every supplication that shall be made by any person’—this teaches only an individual; from where do we know the community? The verse states, ‘by all Your people Israel.’ This teaches only Israel; from where do we know the gentile? The verse states, ‘And also concerning the gentile who is not of Your people Israel.’ From where do we know one who seeks children, or even possessions? The verse states, ‘Every prayer, every supplication.’ One might think even if he seeks children that are not good for him, or possessions that are not good for him; therefore the verse states, ‘for You alone know his heart’—give him what is good for him. And from where do we know that they should not persist in rebellion? The verse states, ‘when each man knows the affliction of his heart and spreads forth his hands toward this House.’”

Although King Shlomo’s prayer was said concerning the site of the Mikdash itself and not the Western Wall, which is the wall of Har HaBayis, it was explained above, based on the Arizal, that during galus the Western Wall incorporates the virtue of the Mikdash. We find that Rabbeinu Eshtori HaParchi z”l, in Kaftor VaFerach chapter 6, considers it obvious that even praying adjacent to the exterior walls of Har HaBayis is included in King Shlomo’s prayer that our prayers be accepted. He wrote this when people prayed near the eastern side of Har HaBayis; all the more so today, when people pray at the Western Wall, which consists of actual sacred stones of the wall of Har HaBayis: “North of the sealed eastern gate … there are two very tall arched gates in its wall, with iron doors that are always locked; the populace calls them the Gates of Mercy … Therefore today, when through our sins we remain outside, we may approach for prayer and prostration only as far as those walls. So too is the practice of the people: they come to those walls and pray to G-d, may He be exalted, before those two gates mentioned. King Shlomo already asked G-d, may He be blessed, in his prayer that the prayer at that place be accepted.”

Rabbi Shlomo Dblitzky zt”l, Derosh Darash vol. 2, p. 91, notes that King Shlomo said, “and spreads forth his hands toward this House,” rather than “in this House,” in order to include one who prays near Har HaBayis, at the Western Wall. See there.

Similarly, Teshuvos VeHanhagos, vol. 5, Orach Chaim 164, writes based on his own reasoning that the Western Wall is included in King Shlomo’s request for the acceptance of prayers, based on the Mishnah at the end of Berachos that one standing at the eastern gate and seeing the place of the Mikdash must be in awe of it. However, he writes emphatically that only when one feels awe of the Mikdash is the place considered for him part of the Beis HaMikdash, and only then is his prayer answered through the power of King Shlomo’s prayer. Yet he stated this tentatively, and it seems the matter was not entirely clear to him. See Chazon Yechezkel on Tanach, p. 367, in the name of HaGaon Rabbi Yechezkel Abramsky zt”l, that for someone who does not think about the fact that the Shechinah has not departed from the Western Wall, going there has no value. Peninei Tefillah, p. 113 note, cites HaGaon Rabbi Shlomo Wolbe zt”l in the name of HaGaon Rabbi Chaim Shmuelevitz ztzk”l: “I do not know what benefit there is in coming to the Wall if one does not first study mussar.”

In light of the above, a beneficial recommendation may be offered to those praying at the Western Wall specifically concerning matters of kavod Shamayim: before praying, recite the verses in I Melachim chapter 8, from verse 22 through verse 53 inclusive, in order to arouse the merit of King Shlomo and so that his lips may move in the grave through this prayer. (His grave is also not far from the Wall.) At the conclusion of the prayer, add: “Answer us, Hashem, answer us, for the sake of King Shlomo, who built a House for Your Name.” Rabbi Shlomo Dblitzky zt”l likewise writes explicitly at the end of his discussion that one coming to pray at the Western Wall should recite King Shlomo’s prayer as above, and also circle seven times one of the words found there, in a manner resembling the circling of the Azarah mentioned in Maseches Semachos chapter 6, in addition to giving tzedakah and doing teshuvah.

[9] Koheles 7:18. Even Rabbi Shlomo Dblitzky zt”l, cited above, who wrote in Derosh Darash vol. 2 that prayer at the Wall takes precedence over asking a sage to pray for someone, nevertheless writes that it is preferable to fulfill both. After all, the Shulchan Aruch, with the Rema, Yoreh Deah 335:10, states: “One who has an ill person in his home should go to the sage of his city to request that he pray for mercy on his behalf.” The same applies to graves of tzaddikim, which are certainly no less than going to a sage, for “tzaddikim are greater after their passing than during their lifetime” (Chullin 7b), as will be elaborated below in comparing the two.

[10] As in all the examples mentioned in my small sefer Shoshanei Tziyon, still in manuscript, chapter 1 and elsewhere: the great leaders of the generations—including the Rashash, the author of Ohr HaChaim HaKadosh, the Chida, the Shelah HaKadosh, and many others too numerous to count—when they were in the holy city of Jerusalem, may it be rebuilt and established, during periods when it was possible to pray at the Western Wall, did not suffice with prayer at the Wall alone. They also prayed at graves of tzaddikim, such as on Har HaZeisim, at Kever Rachel Imeinu, at the grave of Shimon HaTzaddik, and others; at times, they even traveled to graves of tzaddikim in the Galil. These are cited in the notes throughout chapter 1; see there and apply them here.

Avodas Shmuel, p. 110, relates concerning the mekubal Rabbi Shmuel Darzi ztzk”l that he would customarily pray for several days at graves of tzaddikim in the north. Yet since the liberation of the Western Wall, his trips lasted only one day. In 5749, however, the Arizal appeared to him in a nighttime vision and told him that those days were propitious for the coming of Mashiach if the Jewish people would merit it. He arose in the morning and immediately organized a journey for several days to the graves of tzaddikim in the north. Thus we see both modes of conduct: ordinarily, prayer at the Western Wall suffices and is preferable, while at special times prayer at graves of tzaddikim is specifically preferable.

[11] The Rebbe of Ratzfert zt”l, cited in Kovetz HaMaor, Tishrei 5730, p. 49.

[12] Rabbi Chaim Rabi shlit”a, cited in VeEin Lamo Michshol, vol. 18, p. 460.

[13] This was also the counsel of the Rabbi of Jerusalem, HaGaon Rabbi Yosef Chaim Sonnenfeld zt”l: one should not pray at the Western Wall more than once a month, lest one lose the emotional impact of the place.

[However, regarding the matter itself, there is a disagreement among great authorities. In the name of the holy Rabbi Aharon of Belz z”l, Beiso Naveh Kodesh for Elul, p. 226, states: “A Jew who lives in Jerusalem should go to the Western Wall at least once a week.” Nevertheless, it is obvious that he too agrees that this course diminishes the sense of wonder and emotional arousal; he merely holds that the gain of consistency outweighs the gain of emotional arousal.]

[14] Berachos 31a: “Our Rabbis taught: One who prays must direct his heart toward Heaven. Abba Shaul says: A proof of this is the verse, ‘You prepare their heart; Your ear listens.’” Rashi explains: “If You prepare their heart, then Your ear listens.” Vayikra Rabbah, parashas Metzora, chapter 16, states: “Rabbi Yehoshua ben Nachmani says: If one directs his heart in prayer, he is assured that his prayer will be heard, as it is stated, ‘You prepare their heart; Your ear listens.’”

[15] Osri LaGefen, vol. 12(b), p. 525, note 55.

This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.