הזכרת נשמות

Listen, heavens and I will speak: Happy is the one born of a woman who says like this to the creation of the Heavens. As a king would say to his servants, "Listen and hear my words"; so did he say to the heavens and the earth, "Be quiet until all of my words are finished." "Listen, heavens": This is what is stated in the verse (Jeremiah 32:36) - "If the heavens above could be measured, and the foundations of the earth below could be fathomed, then would I also reject all the seed of Israel." Since they exist forever and Israel exists forever, they were summoned to testify that Israel is observing the Torah and the commandments. But if, God forbid, they negate them, the hand of the witnesses will be the first against them, to kill them. It is written (Deuteronomy 11:17), "and He will shut up the skies and there will be no rain and the ground will not yield its produce." Hence, he summoned them to testify when Israel is observing the Torah and the commandments. But if, God forbid, they refuse, the hand of the witnesses will be the first against them, as it is stated (Deuteronomy 31:28), "and I will bring the heavens and the earth as witnesses against you." And this is why he brought them for testimony - as it is [found] in the Pesikta [that] man is compared to the twelve constellations: At the beginning when he is born, he is compared to a lamb, as he is soft, but he grows up to be like an ox. When he grows [older], he becomes twins, meaning to say complete, and the evil impulse grows in him. And at the beginning, it is weak like a crab; but afterwards when it grows, it becomes strong like a lion. And if he sins, it becomes like a virgin. And if he adds [more] transgressions, they are measured in the scales. And if he continues in his rebellion, he is brought down to the pit below, to the pit and Geihinom - like a scorpion placed in the earth and in ditches. But if he repents, he is thrown out - like one who slings his arrows with a bow. That is why we are accustomed to mention the dead on Shabbat, so that they do not return to Geihinom. As so is it [found] in Torat Kohanim (on Deuteronomy 21:8), "'Atone for your people' - those are the living; 'that You have redeemed' - those are the dead. From here, [we learn] that the living redeem the dead." Hence we are accustomed to mention the dead on Yom Kippur and to distribute charity for their sake. As so did we learn in Torat Kohanim, "It is possible that from when they died, charity does not help them. [Hence] we learn to say, 'that You have redeemed.'" From here, [we learn] that when we distribute charity for their sake, we take them out and bring them up like an arrow from the bow. He [then] immediately becomes soft like a goat and is rendered pure like the time that he was born, and we pour pure water from a pail upon him. And he grows with great pleasure like a fish enjoying the water. So does he immerse at all times in the rivers of afarsimon and milk, and oil and honey; and he always eats from the tree of life that is planted inside the partition of the righteous, and its branches leans over the table of each and every righteous one. And he lives forever. To here is new. But from here and onward is from the old.

Absolve, O LORD, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel.” And they will be absolved of bloodguilt.

Yizkor, the memorial service for the departed is recited on Yom Kippur, because remembering the departed saddens and humbles a man's heart, and for the additional reason, that the dead, too, need atonement, as expounded in Sifri: "Forgive Your people Yisrael," (Deuteronomy 21:8) refers to the living, "whom You have redeemed," refers to the dead, this teaches us that the dead need atonement. We pledge to give charity on their behalf, (see chapter 67:3 and when doing so you should say "without making a vow"). A support for this practice is found at the end of the portion of Tetzaveh (Exodus 30:10) where it is written, "He shall make atonement once each year," and this is followed by the verse (verse 12) "Each shall give an atonement offering to God." The charity is credited to the departed, because God, Who tests the hearts, knows that if this man were alive, he, too, would have given charity. The living can pray to make the judgment of the dead less severe, just as David did when he prayed for [his son] Absalom (Maseches Sotah 10b); and the righteous dead appeal to God on behalf of their offspring. Also on the last day of Pesach, on the second day of Shavuos, and on Shemini Atzeres, Yizkor is said, because on these days we read Kol habechor [Every male first-born], (Deuteronomy 15:19), where it is written, "Each person according to the gift of his hand" (16:17). Because of that, people pledge money for charity. Since pledges are made to charity, it became the accepted custom to make these pledges on behalf of the departed souls, that God may remember them for good, and that He may also remember us along with them for good, through their merits. It is customary for those whose father and mother are living to leave the synagogue during the Yizkor service. It is also the custom, during the first year after the death of one's father or mother to leave the synagogue [during Yizkor].²¹Many Poskim disagree, and rule that Yizkor must be said even during the first year. (Penei Baruch 38, Penei Hachaim 31)

but each with his own gift, according to the blessing that the LORD your God has bestowed upon you.