מצוה לקיים דברי המת
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בירור מקיף ותמציתי על יסוד הדין של קיום דברי המת, ההגדרות והתנאים בזה.
| Language | Hebrew |
|---|---|
| Paper Type | Research Paper |
| Pages | 5 |
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Without question, our prize possessions are the children we raise, and it is they who remain our legacy after we depart from the world.
Traditionally, children pledge funds to tzedakah and perform other good deeds in the merit of their deceased parents and loved ones.
What are the legal and philosophical arguments in defense of the idea that the deceased may enjoy the merits accrued by the good deeds of others? What if the individual was less-than righteous? Can the tzedakah by community members benefit their soul as well? What makes Yom Kippur a most propitious day to pledge tzedakah for the deceased?
“A single moment of repentance and good deeds in this world is greater than all of the World to Come” (Avot 4:17).
During the final stages of a terminal illness, a patient may endure pain and suffering with no hope of improvement. What measures must be undertaken to prolong the life of the patient?
What are the halachic requirements for administering nutrition, hydration, oxygen and antibiotics? Does the age or presence of mind of the patient play any role in the decision?
Although questions of this nature must be dealt with by a Rav moreh hora’ah b’poel on a case-by-case basis, this paper provides an overview of the relevant issues.
Missing persons raise
tough questions. How long must we wait before they are presumed dead? What is
the mourning process? And may the missing person’s spouse ever remarry?
Why reducing the sanctuary of the soul to a pound of ashes is an unforgivable sin.
A comprehensive examination of the ancient promise that those who attend a bris are forgiven of all their sins. Where did the legend start? To whom does it apply? And how seriously do we take it today?
לא טוב היות האדם לבדו. סקירה על דבר משמעות טובת האדם והתועלת שנוצרה על ידי בריאת האשה, על דרך הפשטני והמדרשי. עזר כנגדו.
מנהג ישראל קדום להניח אבן על מצבת הקבר כשמבקרים בבית החיים. לפנינו סקירה כוללת על מקור המנהג וטעמו. הקיצו ורננו שוכני עפר.
Love is not bound by time. Even after a loved one passes on, they continue to live on in our hearts; we treasure the memories of the times we spent together and immortalize them through noble deeds.
But may we communicate with them after they’ve gone? The Torah (Devarim 18:11) instructs us to avoid all occult arts, such as sorcery, divination and necromancy. What are the details of these laws and what practical relevance do they have?
Related: Familial Bonds in the Hereafter and תפלה על קברי צדיקים
Table of Content
(21 PAGES)
Query from a Shliach in France
מסתבר שכולנו בקיאים בתורה, או ליתר דיוק – היינו. אכן, במעי אמו, מלמדים להעובר כל התורה כולה. אלא כי רגע לפני צאתו לאויר העולם, בא המלאך ומשכחו. מהי אפוא מהותה ומטרתה של לימוד זו? ללמוד כדי לשכוח?
“Either way, they are My children” [Talmud].
Blood is thicker than water, they say. The bonds of family are the anchor of an emotionally and spiritually healthy life. But what happens to these relationships after one passes on? Do we “meet again on the other side”? Do families stick together in the hereafter? What about teachers and their pupils? Is this contingent on whether the two are buried in close proximity?
Do the souls of the departed maintain a relationship with those left behind? Do they relate to and empathize with the trivialities of our corporeal existence? Does prayer at their grave-site invoke merit on their behalf?
Emulating G-d’s example, we are encouraged to visit and tend to the sick. Our presence is assured by the Talmud as having the power to heal a portion of the patient’s suffering. Does Halacha provide guidelines for the visitor in the performance of this mitzva?
Prayer, too, is an integral part of this mitzvah. What particular prayers should be said for their recovery? What about assisting the individual in the recitation of prayers during their final moments?
A cornerstone of our belief is that a life of good deeds is rewarded with “a world that is truly good” in the Hereafter.
Is there another way? Can one “purchase” eternal reward on the open market? Can you get the “deal of a lifetime” (or the afterlife!) on ebay?
What are the Halachic principles of such a transaction? Can one buy or sell such ‘intangibles’? Would the transaction by valid, legal tender? Do “free market principles” and “art of the deal” apply? How does this compare to the historic partnership of Yissachar-Zevulun?
Includes a collection of stories about tzadikim who engaged in such “commerce” throughout the ages for the benefit of klal Yisroel.