Yizkor is the memorial service recited for deceased parents and other relatives at several points throughout the year. The name of the prayer means \u201cMay He remember\u201d (\u201cHe\u201d being God and \u201cYizkor\u201d being the first word of the prayer). Not only do many who recite the prayer find it to be a moving, emotional experience, it also has the power to elevate spiritually the souls of the departed.<\/p>\n
Yizkor is predicated on the Jewish concept of the immortality of the soul. Although the deceased can no longer perform mitzvos, they can benefit from prayers, acts of charity, and other good deeds that their survivors perform on their behalf. Yizkor is an excellent time for personal reflection and to commit to particular actions or general self-improvement as a source of merit for the departed.<\/p>\n
The Yizkor prayer is typically preceded by an appeal in the synagogue. This is not a mercenary attempt to extort funds from a captive audience; committing to give charity is an inherent part of the Yizkor experience. If one says the prayer by himself at home, he should nevertheless commit to donate to an appropriate charity in the deceased\u2019s memory.<\/p>\n
What are the Origins of Yizkor? When is It Recited and Why<\/span>?<\/strong><\/p>\n There are four holidays on which we recite Yizkor. It is said on Yom Kippur, the last day of Pesach, the second day of Shavuos and on Shemini Atzeret (a separate holiday at the end of Succos). Yizkor is recited on Shemini Atzeres rather than on Simchas Torah because the latter day\u2019s frivolity works at cross purposes with the solemn nature of the prayer. (In Israel, where there is one day less of Yom Tov, Yizkor is recited on the seventh day of Pesach and the only day of Shavuos; Shemini Atzeres and Simchas Torah are the same day in Israel.)<\/p>\n The original practice was to recite Yizkor only on Yom Kippur. This is because as \u201cyom hakippurim\u201d (\u201cthe day of atonements\u201d \u2013 plural), the day effects atonement for both the living and the deceased. This is especially true through the act of giving charity, which is both an integral part of the atonement process and an important theme of the prayer Yizkor.<\/p>\n The roots of Yizkor are found in the Midrash Tanchuma (parshas Ha\u2019azinu 1), where it cites Deuteronomy 21:8, \u201cAtone for Your people, Israel, whom You have redeemed.\u201d We are told that the first part of the verse refers to the living of Israel, while the second part refers the deceased. The Midrash continues, \u201cTherefore, our practice is to remember the deceased on Yom Kippur by pledging charity on their behalf.\u201d We are then told not to think that charity no longer helps the departed. Rather, when one pledges charity on the deceased\u2019s behalf, he ascends as quickly as an arrow shot from a bow.<\/p>\n Yizkor was extended from Yom Kippur alone to the three Festivals, which is thematically appropriate. The Torah tells us (Deuteronomy 16:16-17) that when we make our pilgrimage to the Temple for the holidays, we are not to appear empty-handed. Each person was to make a donation according to his ability. We see from this that charity is also an integral part of the Festivals and therefore a fitting occasion for Yizkor with its emphasis on charity as a merit for the departed.<\/p>\n What Is in Yizkor<\/span>?<\/strong><\/p>\n Before starting Yizkor proper, many congregations recite a selection of Biblical verses pertaining to the nature of our lives and after-lives. (For example, \u201cman\u2019s days are like a shadow passing by\u201d \u2013 Psalms 144:4; \u201cGod will redeem my soul from the depths\u201d \u2013 Psalms 49:16, etc.) These verses are followed by the recitation of Psalm 91 (\u201cYosheiv Ba\u2019seiser\u201d), whose theme is that God is the refuge of mankind. After these readings, we\u2019re ready to begin the actual prayer of Yizkor.<\/p>\n The theme of Yizkor is that we ask God to remember our relatives and to include them in the \u201cbond of life\u201d in paradise alongside the Patriarchs, Matriarchs and other departed righteous. In exchange for this, we commit (without making a vow) to donate charity on their behalf. The primary focus of Yizkor is on one\u2019s parents, but it may also be recited on behalf of other relatives. The paragraphs in the siddur for father, mother and other close relatives have spaces where one can insert the names of the deceased. The Ashkenazic practice is to recite the name of the departed as the son or daughter of (their father\u2019s name); other communities may use the name of the deceased\u2019s mother.<\/p>\n Following Yizkor for one\u2019s relatives, there are paragraphs for victims of the Holocaust and other martyrs.<\/p>\n After all of the Yizkor paragraphs, the prayer (K)eil Malei Rachamim (\u201cGod, full of compassion\u201d) is recited. This prayer is the same one recited at a burial, an unveiling and during the Shabbos mincha service prior to the deceased\u2019s Yahrtzeit. This is followed by the prayer Av Harachamim (\u201cFather of compassion\u201d), a memorial prayer recited on most Sabbaths. It may surprise some to hear that Kaddish is not part of the Yizkor service.<\/p>\n Should I Say Yizkor During the First Year? Should I Go Out if I\u2019m Not Saying It<\/span>?<\/strong><\/p>\n A number of aspects of Yizkor are the subject of differences of opinion among the various authorities or matters of local custom. For example, some have the practice not to recite Yizkor during the first year following a death while the emotional wounds are still quite fresh. Others maintain that Yizkor should be recited during the first year the same as in all subsequent years.<\/p>\n One very familiar practice is for those not reciting Yizkor to leave the room while the mourners are saying it. Some will tell you that it is a sign of respect for one\u2019s living parents not to remain inside while Yizkor is being recited for the deceased. Others will say that it is from fear of the ayin hara (\u201cevil eye\u201d) and that those with living parents go out so as not to tempt fate. Opponents of the practice say that going out is based on superstition and not recommended, or perhaps it\u2019s just insensitive to those reciting it. Plus, there are prayers at the end that are recited for victims of the Holocaust and other martyrs; these apply to all members of the congregation, not just to those who have lost close family members. Some would advise staying inside in order to recite those prayers, or to go out and return for them.<\/p>\n In both of these matters, one should follow one\u2019s own family minhag or the practice of one\u2019s community. If in doubt, ask your local rabbi.<\/p>\n Why is Shul So Crowded? Can Yizkor be Recited at Home<\/span>?<\/strong><\/p>\n It\u2019s ironic that shuls become extra crowded because of a prayer that doesn\u2019t need to be said with a minyan!<\/p>\n It is not uncommon that people who are not regular synagogue attendees will appear on days when Yizkor is recited. There\u2019s nothing wrong with this; it\u2019s neither inconsistent nor hypocritical. It\u2019s actually a wonderful thing that those who are not regular worshippers are willing to go the extra mile (sometimes literally) on behalf of relatives who are no longer with us. If anything, serving as the catalyst for their heirs to attend shul is a merit for the deceased! But if one cannot make it to shul, Yizkor can (and should) still be recited.<\/p>\n While it\u2019s always preferable to daven in shul with a minyan, there are many legitimate reasons that prevent people from attending, such as infirmity or advanced age. If one cannot attend shul, there\u2019s absolutely no reason not to say Yizkor in the privacy of one\u2019s own home. (Though we still advise attending shul if one is able!) As we mentioned, even though one will not be hearing an appeal at home, it is still appropriate to commit to donate to the synagogue or another worthy charity in merit of the departed.<\/p>\n
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