LE texte est en anglais sorry mais il m'a tellement interpelle que j'ai besoin de partager car si c'est vrai on ne peut compter que sur nous meme !!!
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Elevating the Dead?
Moshe Abarbanel
Can the living elevate the status of the deceased? In shul we often hear people wishing mourners that their deceased relative’s souls should have an “aliyah”, a rise. Can we really affect the dead?
In the Shulchan Aruch, Yoreh Daya, (Laws of Mourning; 377:4) Rav Moshe Iserlis (Rama) states “And to lead the Evening Service after Shabbos, this is the time the souls return to Hell. And when we pray and say Kaddish in public we rescue our parents from Hell.” This statement has many problems. Why is it that only on Saturday nights can we save the soul? Where did the souls go on Shabbos? If we do not pray and recite Kaddish, then their souls return to Hell? This is specifically for parents and their surviving children, so people without children never get a chance to be redeemed?
If the Earthly actions of the ‘deceased’ sent them to Hell, how can ‘our’ actions save them? And conversely, if one’s parents went to Heaven, then, if their children do not say Kaddash or pray, will the soul of the deceased now descend to hell? If this is so, then evil people like Trotsky (whose children have become religious) are going to heaven. And righteous people like Moses (whose grandchildren became idol worshipers) are in hell. What kind of Justice would this be? Man should be rewarded for “his” actions in this world, and for no one else’s. Our actions are the only ones we can control, and it would make sense, that is what we will be judged upon.
Things in the physical world can be measured, i.e., in time. Things in the non-physical world are not measurable in time. Therefore, the idea of deceased souls relating somehow to the Sabbath cannot be the literal meaning: this statement of the Rama must exclusively address the living. I wish to suggest the following interpretation: On Shabbos our energies are restricted and need an outlet upon the conclusion of Shabbos. It is possible after the loss of a parent that we may be resentful towards God, and with that pent up energy, we could find ourselves in a rebellious activity. By praying and saying Kaddish, especially after Shabbos, we reaffirm our recognition of God’s greatness. This reflects well upon our actions and the values imbued in us by our parents. [Editor’s Note: Moshe Abarbanel means to say that in truth, we cannot affect anyone who has passed. His or her state is based on his or her merit, not ours. However, if we properly channel our energies when they seek deviation from Torah, as they might, upon the conclusion of the Sabbath, then we reflect well on our teachers, our parents, “as if” we spare them some retribution. This is a logical explanation of the difficult Rama.]
Examine Koheles 9:5, “For the living know that they will die, but the dead know nothing at all: there is no more reward for them, their memory is forgotten.” What does this mean? After death we can no longer affect our share of the world to come. Only by living a correct life here can we affect our place in heaven. Rashi explains: “But the dead know nothing and they have no more rewards for their actions after their death. Rather he who prepares on the eve of Shabbos will eat on the Shabbos.” On Shabbos work is forbidden. Therefore if one does all the preparatory work before the Shabbos begins, he will eat on Shabbos. If not, then it is too late and he will go hungry on. So too with regards to heaven. One must prepare himself in this world before entering the world to come. Nothing else will help once he arrives there.
Ethics of Our Fathers 4:21 states, “Rabbi Yaakov says: This world is like a vestibule before the World to Come: Prepare yourself in the vestibule so that you may enter the banquet hall.” Rabbi Yaakov is clearly instructing man to be involved in a proper life here [learning Torah, keeping the commands between man and his Creator and the commands between man and his fellow man]. Only by living the proper life can man attain his place in heaven. Sforno confirms this idea in his commentary on this Mishna, with this statement: “This world is like a lobby ‘this means that man’s presence here does not serve a purpose unto itself, but is for the purpose of preparing himself to enter the palace and find favor there [in the eyes of the King]. In deed, that is the ultimate goal. He who does not grasp this truth will have spent his time there in vain, and so it is in this transitory life. He who does not attain eternal life here [on earth] has lived in vain.” One must direct his energy in the pursuit of good in this world in order to partake in the good in the world to come.
As Yom Kippur approaches we must each examine our actions and save ourselves through “Repentance, Prayer and Charity.” Let us concentrate on our behavior in this world for the coming year. May all of Israel be inscribed in the book of life.
Reader: Can we provide any benefit to a deceased person's soul? Once the person has left this world, is their soul affected in any way from our actions? How does it work?
Mesora: Moses told the people:
Deuteronomy, 30:19:
“I give cause to testify you today heaven and Earth. Life and death I place before you, the blessing and the curse. And choose life, that you will live, you and your seed.”
At the end of his life, Moses instructed the Jews to make a terminal decision. If the possibility exists that a soul may be affected positively post mortem, Moses would not have taught that man may select life, or death. “Selecting death”, means selecting a terminal, negative outcome. How can there be a negative outcome, if someone yet alive can change your soul after you die?
But Moses did tell the Jews that their Earthly decisions have real consequences. This was the teaching of the two goats of Yom Kippur, as well as the two mountaintops of Grizzim and Eval. In all three cases, Moses taught that there are two paths one may lead: 1) Devastation, as seen in the dismembered scapegoat, and Mt. Eval’s barren nature, and 2) True Life, displayed in the second Yom Kippur goat belonging to G-d, and in Mt. Grizzim’s lush topography. So important is the sense of ultimate culpability that Moses spoke many times about it. Saadia Gaon too writes extensively on his opinion that punishment is never ending. (See his work, “Emunos v’Daos”, “The Book of Beliefs and Opinions”) Our opinion must be one that is well researched, and well thought out, not parroted from others seeking irresponsible comfort.
Man’s decisions on Earth have permanent consequences. Moses states this openly. Let us not be concerned with popular notions we frequently hear, such as “giving a Neshama an Aliya”, “elevating one’s soul.” So odd is this practice, as it is made while people drink a scotch and eat cake, assuming a ceremonial “kiddush” makes amends for the deceased’s evil. Although popular - even with contemporary rabbis - our barometer for truth is the Torah of Moses, not currently practiced/preached Judaism. Once the practice of meticulous adherence to Torah is lost, Judaism loses its authenticity and all value, and is Judaism by name alone.
Suggesting that the living can benefit the dead teaches the heretical notion that man is not responsible for his decisions. It teaches that man may sin grievously, die, and his righteous, living son will right his father’s wrongs. As a friend often mentions, “Can Hitler’s descendant make Hitler a “tzaddik”, a righteous man? If this is true, what of the reverse? Can a dead, righteous man be made a sinner by his live son’s poor actions?” We see the absurdity in such a position.
What may propel belief in this notion is a true love one has for the deceased. While these emotions are tender, we do not compromise truth to placate one’s feelings. Another source for this belief is one’s own fear of ultimate culpability for his actions. If a person feels he can alter his father’s fate after death, ipso facto this means, that his own fate may be improved after his own death. It is insurance one wishes for the self.
More centrally, I agree with the person who submitted this question: By what system, and by what justice does a living person make amends for the evil generated by someone dead? G-d says in His Torah:
Deuteronomy, 24:16:
"There will not be killed fathers for sons (sins, nor) are sons killed for father's (sins). Each man in his own sin will be killed."
It is clear. G-d’s system of justice is perfect. The one who is corrupt pays the price for his crimes. His corruption cannot be removed unless he repented during life. If he failed to repent, he died in a corrupt state, and he can no longer undo his evil. This concept of affecting the dead is 1) bereft of reason, and 2) is a corrupt violation of G-d’s very words.
Repentance is also completely denied with the belief that the living can atone for the dead. If this were so, the concept of Teshuvah, repentance, has no place in Judaism: “I might as well sin my whole life, because my son will make amends after I die.” Nonsense. In his Laws of Repentance, 4:1, Maimonides states that one who says he will sin and repent before death is not forgiven. How much more so, one who sins and does NOT repent before his death!
You will notice that with a few inquiries, those espousing this belief are dumbfounded: Ask them how it works that you may affect the dead. They have no answer. Why? Because it is not a true principle, and as it is with all fallacy, it cannot be supported by reason. Rationale is the litmus test for determining what is an accurate, Torah tenet.
As Moses presented two options, I ask you the same: Are we following pop-Judaism, or the greatest thinkers and their profound, rational and Torah-based concepts?
Take an example from G-d’s rule of man’s Earthly affairs: We are well aware of G-d’s promises and fulfillment of victory and defeat, for the good and for the evil. We know of many cases where G-d miraculously saved the righteous, and punished the wicked. As this is clearly G-d’s method of justice, why would one think that after death, G-d should work any differently? Death is a change in man, not in G-d! “For I am G-d, I do not change...” (Malachi, 3:6)
Maimonides’ Laws of Repentance, 9:1:
“For if man does not acquire wisdom here, and good actions, he has nothing through which he merits, as it states, ‘for there is no action, and calculation, and knowledge and wisdom in the grave.”
Maimonides is clear. Once one dies, there is no change. I truly hope this motivates us to do the good, even though it is out of fear. Better one should salvage his life from fear and not from a love of G-d, than not to salvage his life at all. Certainly the higher level is to be attached to Torah, i.e., Torah wisdom, out of recognition of wisdom’s primary place in our lives. This may only be achieved through diligent study, which in time, is all one would prefer to do. To master Torah study takes time, and requires us to redirect our energies, which includes some pain. But over time, you will find nothing as rewarding, fulfilling, enjoyable, and pleasant.
Maimonides’ 11th Principle:
Principle XI. That God gives reward to he who does the commandments of the Torah and punishes those that transgress its admonishes and warnings. And the great reward is the life of the world to come and the punishment is the cutting off of the soul [in the world to come]. And we already said regarding this topic what these are. And the verse that attests to this principle is (Exodus 32) "And now if You would but forgive their sins - and if not erase me from this book that You have written." And God answered him, "He who sinned against Me, I will erase from my book." This is a proof that God knows the sinner and the fulfiller in order to give out reward to one and punishment to the other.
Reader: I'd like to point out that there are many sources that talk about bestowing merit on the dead by learning Torah in their memory or Praying as Chazzan on the day of the Yahrtzeit. The source for this is none other than Rabbi Akiva who taught an ignorant orphan to pray in order to merit the boy's father. This may be connected to the deceased man being responsible for leaving behind an ignorant son and is part of his judgment. The Mitzvos his son performed still impacted him positively. See the Sefer Gesher HaChaim at length regarding these issues. Do you have a source that directly states that the living cannot benefit the dead by their Mitzvot? - Shalom.
Mesora: I believe the article sufficiently addressed why the living have no bearing on the perfection of the deceased. See Sforno on Devarim 10:17, as pointed out to me by Rabbi Reuven Mann. There, Sforno teaches that a mitzvah (commandment) cannot expiate one’s sins. The only means by which man may remove his sins is repentance. This clearly teaches that if one failed to repent, and died, he failed to correct himself, and certainly others have nothing by which they may remove his sins. This makes sense: How can another’s actions atone for my evil? I was the corrupt one, so if I died with that corruption, another person has no relationship to my evil, and cannot affect change in my soul. Additionally, if death fixes one’s soul from that point forward, then there is nothing to discuss.
Please comment as to why you feel the sources I have already stated are inadequate, according to you. Please cite your sources as well in the Gemara and Rishonim. Where is the source for the account of Rabbi Akiva that you made mention of? Aside from sources, please also tell me your own reasoning as proof to this concept. Thank you.
Reader: I can try to address my rationale and understanding of the issue. It is partially based on the same premise you assert regarding accountability for ones own actions as well as reward and punishment for ones own actions.
In order to have full accountability for ones actions during a lifetime the impact of those actions also need to be judged as they occur later on such as if a person did evil and the impact carried on after they died - Hitler would be a good example. On the good side, if someone taught a child or a student wisdom, and that child was inspired to Teshuva and Mitzvos by that person - the outcome of the actions would be positively rewarded even after
death.
Mesora: But does not "Reward and Punishment" exist in this world, both via G-d and Bet Din, thereby displaying an absolute measure of evil and good, and this is measured during life, with no regard to "outcome"? Man is punished and rewarded in this life, prior to his death, thereby displaying that he is measured by his actions in this life, and G-d does not wait to see if there is positive or negative outcome after he dies. Man is measured by the here and now, so he is punished or rewarded, based solely on his actions. As my close friend Rabbi Schwartz suggested, G-d said this to the angels when He provided a well for Ishmael, who in the future would kill Israel with thirst. (Gen. 21:17, see Rashi) The angels asked G-d how He could provide water for Ishmael, one who would become a murderer of Jews. G-d responded, “What is he now, good or evil?” The angels responded, “good”. G-d said, “then this is how he is judged now.”
However, according to your theory, one is unjustly rewarded or punished at ANY TIME, for the ultimate outcome of his acts has yet to be seen! There are an infinite number or repercussions, which may result from his actions: 1 year after his death his actions may cause others harm, and 2 years later – benefit; yet again 3 years later – harm, ad infinitum. Using your theory, it is impossible to ever calculate whether any given act is truly good or evil. Reward and punishment can never be administered according to this theory. Reasoning, not sources, forces us to arrive at the same conclusion cited by Rabbi Schwartz. Man is judged at that moment. This makes sense to our minds as well. For if man means well and follows the Torah to implement good, this is the true measure of his perfection, not whether his act – 20 years after his death – caused someone harm. Where is the justice in accusing someone for harm he could never have anticipated 20 years earlier?
Reader: I believe Rav Chaim Volozhin in Nefesh HaChaim translates the book of life and the book of death as literal (Sefer HaChaim-the book of those living and Sefer HaMeisim-the book of those who have died). The accounting of reward or punishment that precise judgment would warrant is revisited for the dead on
Rosh Hashana as well.
If this is the case then I could see how one logically can attribute Mitzvos done by someone to the merit of a dead person since obviously that dead person had inspired or educated that surviving relative or student in a positive way to be motivated to think of them even even after they had passed away. Hence, judgment would dictate rewarding the dead person.
I hope my ideas are clearly expressed. The only concern I have with your sources are that they are deductions and implications as opposed to direct proof for the literal words quoted. I believe data trumps opinion as well as
interpretation. Chodesh Tov.
Mesora: Let us make an important distinction here: The issue is not as you suggest, data versus opinion, the former assumed to be more substantial. Rather, when determining truth, we look for reason, and not fallacy. If reasonable ideas emanate from data, opinion, or any area, it is irrelevant. It is the idea itself that determines its validity, not its source. Again I ask you to please also offer your own rationale whereby you dismiss our interpretations of the sources, as quoted in our article. "Interpretation" or not, what is your dispute with our reasoning?
Perhaps here is a proper point to elucidate the underlying concepts of reward and punishment: “Perfection” refers to man’s own acts and thoughts, which adhere to Torah principles. Possessing free will, man is the sole cause of his actions. When man sins, Bet Din will punish him, and not another person. G-d’s Torah states, “Each man in his own sin will be killed.” Nowhere do we find that if Ruben sins, that we punish his son Simon. Certainly, no other person is punished. This is clearly unjust, and a crime. During life, no other, than the person himself, is responsible, or can affect his own perfection or corruption. Again, this is all based on G-d’s will that each man possess free will. Therefore, after death, this principle does not change. If on Earth, this principle is just, there can be nothing to render it unjust after death. A person’s passing cannot affect this principle, which is true, and just.
“Perfection” and “corruption” are two opposite poles on man’s scale of intelligence and morality. Man’s values, are attributed to him alone. Therefore, Simon’s perfection or corruption has no bearing at all on Ruben’s. Once this idea is seen clearly, I feel the other opinion of affecting the dead will be recognized as false.
Samuel II, 12:23: “Now that he has died, why shall I fast?…” King David fasted and cried for his dying child. Once the child died, this was his response to his servants, astonished to see the king cease from his fasting and crying. Kind David expressed this idea: when someone has died, there is nothing others may do to affect he that has passed.
Who shall we study more carefully for taking lessons, our Kings, who acted from their immense Torah knowledge, and whose words form our Scriptures and prayers, …or others?
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Reader II: I read your article “Affecting the Dead” in Jewish Times III, no. 22, with great interest. Please explain how the thrust of your article relates to the notion that saying kaddish for a deceased person elevates the neshama of the deceased. Is that a different concept from what you were writing about, or is that also a mistaken notion? If so, what is the point of saying kaddish? Thank you.
Mesora: I addressed the concept of elevating the neshama, and believe it to be untrue, as I attempted to convey by the sources I quoted. See the Sforno on Devarim 10:17 where he states that sin is only removed via repentance. This means that another person cannot affect your soul, in life or death, and you need to do teshuva yourself to improve your soul. Therefore, after death, the person' chance for teshuva has ended. His soul is now fixed in the level of perfection reached during his limited years.
Kaddish is recited for the relatives' own perfection, not for the deceased. I once heard an explanation, which makes sense to me: At a time of grieving, one may feel sentiments that G-d is not just. Kaddish addresses this. One is mindful through Kaddish to praise G-d's "great name." Man is thereby focusing on the greatness of G-d, and removes his personal feelings of loss from diminishing his appreciation for the Creator.
Reader II: Thank you for your quick reply. I am looking up the sources that I have access to, and I am asking around. If I come up with a different opinion with a solid source, I will let you know. Again, thank you for shaking up something I have never much thought about.
