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The personal kabalah (commitment) of Rav Yechezkel Levinstein for the iluy neshama of the Ponovezher Rav was to overcome some middah (character trait) issue every day. The principle of b’rah m’zakeh Abba means that children can help their parents to improve their situation after they have passed away from this world. Chibuk hakever is the process by which the deceased come to recognize that they have already separated from this world, and their soul is no longer able to return to the guf (body) and its physical desires. The Saba from Kelm explained that the entire concept of aveilut (mourning) is to be nosei b’ole im haniftar, and to lighten his burden. This is why the Torah is so strict with aveilut, specifically during shiva and shloshim (the first week and month of mourning) when the initial judgment is occurring. The spiritual journey of Aliyah is not linear but cyclical, reflecting the Jewish belief in the eternal cycle of life, death, and rebirth. When we die, this soul doesn’t cease to exist; instead, it returns to its divine source — God. It’s considered one of the highest forms of honoring one’s Neshamah, which in Judaism signifies the divine spark within every human being. Donating to charity in the merit of a loved one makes it as if the loved one would have donated the charity themselves. This kind deed is counted in their merit, and it serves as a force to allow them to rise higher in the Next World, as an iluy neshama. Learning and mitzvot for all non-parents — This must be extra, it needs to be specifically for their sake, and should explicitly mention their name beforehand. Common examples are tzedaka which is given, or learning which is done, for the sake of the deceased. It encapsulates Jewish beliefs about life, death, and the afterlife while emphasizing our potential to make a difference through virtuous deeds. By saying these words, we express hope for the departed’s soul’s ascension and reaffirm our faith in life’s enduring impact beyond physical existence. In conclusion, Aliyah in Jewish tradition encapsulates a profound spiritual philosophy. It symbolizes an upward journey towards divine connection, personal transformation, and communal responsibility – all while fostering a deep sense of belonging rooted in shared heritage. More than just a concept or ritualistic practice, Aliyah serves as a guiding principle inspiring Jews worldwide to lead lives imbued with spirituality, moral integrity and purposeful action. We should teach them that it would be better for them to do active mitzvot during aveilut (mourning) and on the day of the yartzeit, and that this is the ikar (main point). It is also obvious that if it is possible to seek out active mitzvot that are also communal mitzvot, one should certainly try to do so, and thereby take the niftar out of all of the chambers of Gehenom. Whoever is able to publicize these matters will be mezakeh et harabim (giving merit to the community). Hebel’s work provides insight into this process, explaining how the living can contribute to a departed soul’s continued spiritual growth. By examining prayers, mitzvot, and acts of kindness dedicated to the memory of the deceased, Hebel presents a framework for understanding the interconnectedness between the living and those who have transitioned to the next world. His book offers comfort and guidance for those seeking to honor loved ones while deepening their spiritual connection. Tzvi Hebel’s The Neshama Should Have an Aliyah offers a deep and meaningful exploration of the Jewish understanding of the soul’s journey after death. Local Delivery- Greater Lakewood Area- Free over $75.00- Use code “WEBFREE” - Free Shipping on all orders over $75. Shipping orders have a 24 hour processing time and in busy seasons it may take up to 48 hours to ship. Rabbi Resnick’s extensive writings on loss, difficulties, and trauma provide a sensitive Jewish perspective on coping with these fundamental life issues. They were recently published in his book Pain is a Reality, Suffering is a Choice – Grappling with Divine Justice. Whoever returns the soul of a person fulfills this mitzvah whose obligation is upon all relatives, as well as others.“ (Quoted in Kol Bo l’Yartzeit — pp. 46–7). The Sefer Chasidim explains that the parent was generally the cause of the chinuch (education and guidance) that led to the child’s good deeds. Another way of understanding this is that every child is actualizing some potential within the parent that the parent had not managed to actualize him or herself. Rabbeinu Yona wrote — “When one’s children serve Hashem, do His will, and fear Him, it is considered as if the parent is still alive and doing all of the mitzvot.” (Igeret HaTeshuva, 3rd Drasha, 79). It stems from the belief that every human being possesses a divine spark or spirit that transcends physical existence.
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