This kinah depicts an extraordinary paranormal scene, based on the medrash Eicha, regarding Yirmiyahu traveling to the hallowed burial site of Me’aras Hamachpeila, to the secret gravesite of Moshe Rabeinu and to the tombs of Bilha and Zilpa and Kever Rachel, beseeching:.

O’ cherished bones, how can you lie still? Your sons have been exiled and their homes destroyed. (Artscroll translation)

ונם עצמות חביבות מה אתם שוכבות בניכם גלו ובתיהם חרבות

The kinah continues and describes the intervention and supplications of Avraham, Yitzchak, Yaakov and Moshe, and the weeping and lamenting of Leah, Rochel, Zilpa, and Bilha.

The kinah touches on many deep and profound Jewish themes and ideas; however the very premise of the kinah, the beseeching of otherworldly help from the righteous of previous eras seems to be at odds with numerous rabbinic sources. The Rama in Orach Chaim 581 cites the tradition of praying at the graves of the righteous on erev Rosh Hashana. The Mishna Brura (27) comments

One should not direct his prayer to the dead themselves; rather one should ask God to grant him mercy in the merit of the righteous, interred in the cemetery.

אך אל ישים מגמתו נגד המתים אך יבקש מהש"י שיתן עליו רחמים בזכות הצדיקים שוכני עפר

In light of this, how are we to understand Yirmiyahu’s interaction at kivrei tzadikim? It appears from this kinah that he had the right idea, so much so that at the end of the kinah it seems as though the Avos and Imahos were successful in their pleading.

The Maharam Schick in his responsa Orach Chaim 293 deals with this issue and says that when one davens at the grave of a tzadik we are in fact talking to the tzadik. However, we are not directing our prayers to the tzadik so that he will answer our prayers, nor do we seek his litigation. These are the problematic interactions that the rabbis speak of. However, what is allowed is the sharing of troubles with the previous generation. In sharing our burden with our ancestors we form a bond and partnership of our troubles. We are no longer alone. Whatever punishment was to have been meted out, has to be reconsidered as it now includes a larger and different body than previously intended.

In addition to sharing our pain with generations past, sharing in the pain of our friends and neighbors can also help mitigate their suffering. If we can learn from the paradigm of Yirmiyahu at kivrei avos, hopefully Hashem will reiterate what he told our forbearers, I will surely fulfill all your requests.