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On his Rationalist Judaism blog, R' Natan Slifkin posed this question:

I am very interested to know if there are any early mentions of the phrase "l'iluy nishmas" or the concept thereof. (I am not referring to the concept of atoning for the departed via charity, but to the concept of elevating the soul, particularly via Torah learning.) My hunch is that it does not appear in the period of the Rishonim at all. Please let me know if I am wrong!

Do you know of any references to this concept from the period of the Rishonim or before?

Isaac Moses
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    סנהדרין ק"ד - ברה מזכי אבא –  Jan 05 '14 at 14:03
  • What's the difference which Mitzva is done for Aliyas Haneshama? Who said that it's only Tzedaka which works? – ertert3terte Jan 05 '14 at 17:52
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    @ShmuelBrin, I think the chief distinction being drawn is between atonement and elevation. – Isaac Moses Jan 05 '14 at 17:56
  • THis site brings references to the the Zohar and a sefer Yosef Ometz which mention that Torah Study is 7 more times effective for the deceased than prayer and via the learning the niftar is brought into Gan Eden. I don't have time to look up the sources in the original. http://www.babakama.co.il/Downloads/item/id/45 – eramm Jan 06 '14 at 15:26
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    Surely r slifkin is familiar with the practice of mourner's kaddish. Is that not an example of what he seeks or is he simply unaware of rishonim mentioning it? The latter seems so unlikely. – Double AA Jul 06 '16 at 20:06
  • @DoubleAA Do the Rishonim discuss Mourner's Kaddish as a mechanism to elevate the soul of the departed? If so, that should form the basis of an answer. – Isaac Moses Jul 06 '16 at 20:22
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    I'm not even sure what those words mean, but again, I doubt anything about the mourner's kaddish is something r slifkin hasn't seen. – Double AA Jul 06 '16 at 20:38
  • @DoubleAA The question is motivated by R' Slifkin's curiosity, but not defined by it. – Isaac Moses Jul 06 '16 at 21:16
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    Perhaps though his question may have been more challenging and/or interesting. Not to mention that one must be careful not to misrepresent him if only asking something similar to him. I recommend clarifying explicitly what you mean by "the concept of 'l'iluy nishmas'", particularly in light of your discussion with Shmuel above. – Double AA Jul 06 '16 at 21:30
  • @DoubkeAA, I am asking exactly what he asked, verbatim. I am thereby importing his words, not his personal state of knowledge. I believe that the words I quoted are sufficiently precise to enable reasonable judgement as to whether a candidate reference qualifies or not. – Isaac Moses Jul 06 '16 at 21:46
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    Just because he posed it that way doesn't make that a good posing for our site. I recommend clarifying explicitly what you mean by "the concept of 'l'iluy nishmas'", particularly in light of your discussion with Shmuel above. – Double AA Jul 06 '16 at 22:14
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    you may be interested in http://www.zootorah.com/RationalistJudaism/What%20Can%20One%20Do%20For%20Someone%20Who%20Has%20Passed%20Away.pdf – Double AA Mar 21 '17 at 13:36
  • "I am not referring to the concept of atoning for the departed via charity, but to the concept of elevating the soul, particularly via Torah learning" What is the difference?In what way is the mitsvah of charity not meant to elevate a soul, while the mitsvah of Torah study is? What are you looking for? – mevaqesh Aug 16 '17 at 22:39

3 Answers3

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The Ohr Zaruah Hilchos Shabbas 50 brings a story about Rabbi Akiva and a man who's neshmea needed rectification through a type of kaddish see it inside.

http://www.hebrewbooks.org/pdfpager.aspx?req=14580&st=&pgnum=25&hilite=

The Ben Ish Chai in Parshas Vayachi 15 brings the Bais Yosef who says in the name of the Kadmonim that they would say kaddish for the deceased.The Ben Ish Chai also explains the idea for kaddish for the deceased, he brings two reasons.

Rashi in Masheches Yevomas 122a (תלתא ריגלי (first Rashi on top) brings from the Geonim that there was a custom of the Amoraim to go to the gravesite of a Talmid Chacham on their yartzeit to establish a Yeshiva (learn Torah there ).

see also Yechave Daas (Chacham Ovadia) 5:60 which brings the source of lighting a candle on a yartzeit,and many other sources from the Gemara,Rishonim,and Achronim,which give an idea of kavod and aliyas neshama for the person.

sam
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  • Can you cite the Beit Yosef? That is the part that could answer the question. – Double AA Jan 03 '14 at 01:42
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    By "for" do you mean "to elevate the soul of"? If not, I don't see how this answers the question. And if so, then you should probably clarify. – msh210 Jan 03 '14 at 01:42
  • Yes that's what the Ben Ish Chai says,the Beis Yosef is at the end of Yoreh Deah. – sam Jan 03 '14 at 01:57
  • @sam that's not very specific – ertert3terte Jan 03 '14 at 02:05
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    Is that what the Beit Yosef says or just the Ben Ish Chai? All the reasons, wordings, customs, opinions, etc. of the Ben Ish Chai are basically irrelevant to this question. – Double AA Jan 03 '14 at 02:05
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    Does Rashi give any indication why they would do that? If not, I don't see how that answers the question. – Double AA Jan 03 '14 at 02:24
  • Why would they do that if not to raise the neshma? You might say out of respect for the Chacham,what's the point if he doesn't see results,it must be he does get an aliya. – sam Jan 03 '14 at 02:28
  • The Ben Ish Chai dies not give a direct source to the Beis Yosef,he only says at the end of chelek yoreh deah,it is best to see the whole thing inside because there are a few osos to see ,there is a flow,and there is also Rav Pealim which has tshuvos on this. – sam Jan 03 '14 at 02:31
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    @sam All the osos in the Ben Ish Chai and all the tshuvos of Rav Pealim are really irrelevant here. Do you have any rishonim that actually say this or not? – Double AA Jan 03 '14 at 02:34
  • I think Rashi is a valid source,and I believe the Ben Ish Chai who brings the Beis Yosef is too.Now the reasons why there was a custom to hire someone to say kaddish or to learn Torah on the yartzeit or anytime seems it must be for an aliyah madraiga lmadraiga.How else can this be explained? – sam Jan 03 '14 at 02:41
  • There is a reason why this question was asked,because there seemingly no clearcut answers,from the sources I quoted I believe they are valid answers,you may disagree . – sam Jan 03 '14 at 02:42
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    Rashi there gives the reason: "lichvodo" - "for [the deceased]'s honor." – Isaac Moses Jan 03 '14 at 02:49
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    @sam This isn't a thing where we debate the validity of something and both sides have value. If it's not a Rishon, it's not an answer. – Double AA Jan 03 '14 at 02:52
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    We have the full text of the Bais Yosef, B"H. Why refer to a secondary source regarding what he said? – Isaac Moses Jan 03 '14 at 02:53
  • Lichvido ,what type of kavod is it if he doesn't get anything out of it? Whatever it may be ,I thought these sources were insightful if you don't agree will delete it. – sam Jan 03 '14 at 03:01
  • http://hebrewbooks.org/pdfpager.aspx?req=14069&st=&pgnum=273 – Gershon Gold Jan 03 '14 at 15:56
  • @sam Honoring people doesn't mean paying them. What does an old person get out of my standing up for him?? – Double AA Jan 05 '14 at 17:07
  • @doubleaa , you know that is not a good comparison,first off standing up for a zaken is a straight out passuk in the Torah(parshas Kedoshim),secondly, that is for a person who is alive. – sam Jan 05 '14 at 18:15
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    @sam Don't know why either of those distinctions are at all relevant... What does a Sefer Torah "gain" when I stand up for it? Honoring people doesn't mean paying them. – Double AA Jan 05 '14 at 18:16
  • @doubleaa ,if you can't see a distinction that's fine,I do.The is an idea if giving kavod to things which makes things more important that's why a Torah Scroll has so many halachos of kavod,but a person who is deceased ,how can you call it honor if the recipient is unaware of it.When getting up for an elder the elder is supposed to see it ,even though if he doesn't one still has to get up,but the ikar is showing respect which is recognized. – sam Jan 05 '14 at 18:22
  • @sam The Torah isn't aware of it either! Torahs don't have brains, or eyes, or feelings... – Double AA Jan 05 '14 at 18:23
  • @doubleaa , I already explained there is a certain idea of kavod which needs to be perceived of the Torah and tzadikkim and this we have pesukim for.This idea is for things in this world and pertains to this world but someone who has passed on where do you see such an idea? – sam Jan 05 '14 at 18:42
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    @sam Where do I see an idea for Kavod haMet from? All sorts of Halachot related to Avelut, Keriya and Kevura! Think of things like Hilchot Avel 13:4 which is strikingly similar to your case. In fact, AFAICT you just made up that "this world" is related at all; before you ask me to source that it applies in general you should explain what indication you have that "this world" is relevant at all. – Double AA Jan 05 '14 at 18:49
  • That is before he is buried,Rashi is talking about a yartzeit even years later – sam Jan 05 '14 at 18:52
  • @sam ? The Rambam is talking about after he is buried. What's the difference anyway: once he's dead he won't recognize the gesture. – Double AA Jan 05 '14 at 18:59
  • I see no Gemaras or Rishonim in the responsum that mention the concept of aliyat neshama. – Double AA Jan 17 '14 at 03:35
  • Its called extrapolation – sam Jan 17 '14 at 04:23
  • @sam Which is exactly why this answer is useless, not to mention deceiving. We're looking for references from Rishonim, not Achronim or random internet users. – Double AA Jan 17 '14 at 05:35
  • It is not my extrapolation,it is the achronims extrapolations based off the Rishonim and Gemara,but if you call that deceiving then your entitled to down vote or delete it,I don't have an agenda. – sam Jan 17 '14 at 05:47
  • @doubleaa please read story from a Rishon – sam Jan 24 '14 at 04:17
  • Rav Henkin brings a Tikunei Zohar Parshas Noach 62b,the Kol Bo also talks about these ideas. – sam Jan 24 '14 at 04:22
  • @doubleaa I understand why you won't like it because it is more tikkun,but I believe it all comes from the same place,but still looking for a source the questioner would be happy with. – sam Jan 24 '14 at 04:34
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Otzar Hamidrashim, Asseret Hadibrot

http://midreshet.org.il/ResourcesView.aspx?id=2626

פעם אחת היה ר' עקיבא מהלך בדרך ומצא אדם אחד שהיה מכוער ביותר והיה נושא משאוי גדול של עצים שלא היה אדם בעולם ולא חמור ולא סוס שיכול לטעון כמותו. אמר לו ר"ע: משביע אני אותך בשבועה שתאמר אם אתה בן אדם או שד או מאיזה בריה אתה. א"ל: רבי! אדם הייתי וכבר נפטרתי מן העולם ההוא, ובכל יום ויום אני מביא משאוי כזה ומכניסין אותי בתוך הגיהנם ושורפין אותי בתוכה שלש פעמים ביום, וזה עמלי בכל יום ויום. אמר לו ר"ע: מה עשית שעושין לך כך וכך? א"ל אותו האיש: אני באתי על נערה המאורסה ביוה"כ [=ביום הכיפורים]. א"ל: בני, שמעת אם יש לך תקנה באותו עולם? א"ל: כך שמעתי מאחורי הפרגוד, שבזמן שיעלה בני לסֵפר תורה ויאמר "ברכו את ה' המבורך", מוציאין אותי מגיהנם ומכניסין אותי בגן עדן. א"ל ר"ע: הנחת אשה או בן? א"ל: בן אחד נולד לי אחר מיתתי ונמנעו ישראל למולו. א"ל: מה שמך? א"ל: שמי ארנוניא. - ומה שם אשתך? א"ל: שישכייא. - ומה שם עירך? א"ל: לודקייא. מיד כתב ר"ע שמו ושם אשתו ושם עירו, והלך ר"ע עד שבא לאותה העיר, כיון שבא לעיר יצאו אנשי העיר לקראתו; אמר: כלום ידעתם איש פלוני ואשתו? אמרו: שם רשעים ירקב! אמר להם: על מה? אמרו לו כך וכך עשה. אמר להם: אעפ"כ הביאו לי בנו. הביאו אותו וצוה למולו, והושיבו ללמוד וכן עשה, ולמדוהו ברכות שצריך לו לספר תורה, ביום השבת צוה לקרותו לספר תורה, ואמר "ברכו את ה' המבורך לעולם ועד". מיד הוציאו את אביו מגיהנם והכניסוהו בג"ע [=בגן עדן], באותו הלילה בא בחלום לר"ע ואמר לו: תנוח דעתך שהנחת את דעתי.

M. S. B.
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Rashi to Shmuel II 19:1:

my son, my son: My son, my son eight times; seven that brought him forth from the seven levels of Gehinnom, and one that brought him into the world to come.

(Referring to Dovid about his recently dead son Avshalom). Although standard Rashi prints don't seem to source it, it is a statement found in the Talmud, Sota 10b. Tosofos there (s.v. דאייתיה לעלמא דאתי) describes this an accomplishment of prayer.

The OU's website has an article attributing the idea of elevating the soul through Kaddish, or Baruchu or similar, to many Rishonim (and earlier):

Kallah Rabbasi, Or Zarua, Medrash Tanchuma, Zohar Chadash, Machzor Vitri and Beis Yosef.

The article describes this not as a function of prayer but as a function of causing others to praise G-d.

Yishai
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  • What exactly was david doing and what was it accomplishing and how did it accomplish it? – Double AA Jul 06 '16 at 20:39
  • @DoubleAA The Rokeach (§217) actually compares giving charity to lessen the judgment of the deceased (mentioned by Rabbi Slifkin) with what David accomplished for Avshalom: "ומה מועיל למת שהחי נותן צדקה בעבורו אלא השם בוחן לבות החיים והמתים אם אותו המת בחיים היה נותן צדקה (ואם היה עני אותו המת אך לבו בטוב והיה נותן אם היה לו) אז תועיל לו קצת כי החי יכול לבקש להקל דין המת כדוד על אבישלום וכר' יוחנן על אחר לכשאמות אפסוק עשן מקברו." – Fred Jul 07 '16 at 02:11