Honorifics for the Deceased

It is customary to show honor to the dead by adding certain honorifics when mentioning them by name. For example, when mentioning someone who was not especially learned or distinguished, one says "alav (aleha) hashalom" -- may peace be upon him (her). When mentioning someone who was noted for advanced Torah knowledge and/or piety, one says "zichrono (zichrona) livracha" -- may his (her) memory be a blessing. Finally, when mentioning someone who was extremely distinguished for Torah knowledge and piety, one says "zecher tzaddik livracha" -- may the memory of the righteous be a blessing. There is also the appellation of "zecher tzaddik v'kadosh livracha" or "zecher tzaddik v'kadosh livracha lechayei ha’olam haba” which are generally only used for the most distinguished, world-renowned rabbinic leaders and Torah scholars.[1] Some also add "zechuto yagen aleinu" -- may his merit protect us – when referring to such distinguished rabbis, especially Chassidic ones.[2]

All of the above honorifics are usually abbreviated when written and follow the name of the deceased. For example, the letters "ayin" and "hay" represent alav hashalom, and the letters “zayin,” “tzadi,” and “lamed” represent zecher tzaddik livracha. One will also occasionally find the letters “nun” and “ayin” followed the name of a Chassidic Rebbe, meaning “nishmato eden” -- his soul is in Eden.

One fulfills the mitzva of kibbud av va'em by using such honorifics when mentioning one's deceased parents. Similarly, one fulfills the mitzva of kibbud rabo when doing so for one's rabbi.[3] It is interesting to note that a number of authorities suggest that the mitzva of kibbud av va'em is even greater after one's parents passing than when they are alive.[4] For some reason, zecher tzaddik livracha is only used when referring to post-Talmudic sages.[5]

Many people mistakenly believe that one only uses "aleha hashalom" when mentioning the name of a deceased woman, regardless of her status. This is incorrect, and zecher tzaddeket (or tzadika) livracha should be used when appropriate.[6] There is also the appellation of "zachor latov," may his memory be for good.[7] However, it seems that this latter appellation is only used for two Biblical personalities: Eliyahu and Charvona.[8] The words "Hashem Yakom Damam," abbreviated “hay,” “yud,” and “dalet,” are added when referring to a person who was murdered al Kiddush hashem. One will also occasionally find the letters “zayin,” “kuf,” and “lamed,” meaning “zecher kadosh livracha” --“may the memory of the holy be a blessing” following the name of one who was murdered al Kiddush hashem.

One of the sources for the custom of attaching honorifics to the names of the deceased is the verse in Mishlei which says "zecher tzaddik livracha" -- the memory of the righteous brings blessing.[9] Rashi, commenting on this verse, says that when one mentions the name of a righteous person, one is actually blessing him. The blessing, in this context, is the merit credited to the deceased when others are inspired to follow in their ways.[10]

When the Torah mentions Noach, it says, "These are the generations of Noach, Noach was a righteous man."[11] Rashi, commenting on this verse, says that since the Torah mentioned Noach by name, it was felt appropriate to praise him. We learn from here that when we mention the name of a righteous person we should praise him, as well. In fact, the Midrash says this explicitly. "Rav Yitzchak said, ’Whoever mentions the name of a tzaddik and does not bless him violates a mitzva of the Torah.’"[12] As such, one is encouraged to say or write "zecher tzaddik livracha" whenever mentioning righteous people in order to emphasize that they were righteous, and to arouse the appropriate feelings of inspiration.

A more personal and sentimental appellation that is often used when mentioning one's parents during the first year of their passing is "hareini kapparat mishkavo," abbreviated “hay,” “kaf,” “mem,” which essentially means "may my afflictions serve as their atonement."[13] While it seems somewhat odd to suggest that the sins and suffering of one person can be transferred to another, it is a component of the concept of "kol yisrael areivim zeh lazeh" -- all Jews are responsible for one another. The word "arev" literally means "guarantor," as if to include the transfer of reward and punishment between one person and another.[14] Others suggest that hareini kapparat mishkavo is merely an expression of honor, and not a belief that one can transfer suffering from one person to another.[15] There is also a view that hareini kapparat mishkavo is said only when quoting one's parents. According to this approach, hareini kapparat mishkavo means "may I be punished if I have misquoted [my parent]."[16]

There are those who dismiss the entire notion of attaching honorifics to the deceased, noting that the practice was virtually unheard of until well after the Talmudic era.[17] It is also noted that honorifics are hardly used for Biblical figures, and even when they are, it is usually only alav hashalom that is used. Although there are those who argue that honorifics should be used whenever one mentions Biblical or Talmudic figures, common custom is not in accordance with this view.[18]

There was a custom in ancient Yemen to use alav hashalom when mentioning a living person.[19] Although it is not completely clear why this was so, perhaps it was used as a wish that the person being mentioned should have only “shalom”, peace, in his life. Alternatively, it could mean that when the individual eventually does die, he should rest in peace.

It is interesting to note that the letters "ayin” and “hay," supposedly an abbreviation for "alav hashalom," may not have originally been so. Rav Michael Broyde argues, in an article published in the Hakira journal,[20] that "ayin” and “hay" were originally likely an abbreviation for the words "eved Hashem" -- servant of God -- reserved for specific distinguished Biblical personalities. According to this approach, “ayin heh” might just be the greatest designation that one can bestow upon a deceased individual.

[1] See Taz, YD 240:13.

[2] The idea for this chapter and much of the opening material is based on Kedushat Avraham 1:79.

[3] Kiddushin 31b; Rambam, Hilchot Mamrim 6:5; YD 240:9, 242:28; B’tzel Hachachma 5:21.

[4] B'tzel Hachachma 6:17-20.

[5] Pele Yoetz, dalet.

[6] Minhag Yisrael Torah, YD 240:16.

[7] See Berachot 3a, for example.

[8] For a possible explanation of why this is so regarding Eliyahu, see Mekor Chesed to Sefer Chassidim 746 and Maggid Taluma to Berachot 3a. See also footnote 14 at: http://www.hakirah.org/Vol%203%20Broyde.pdf.

[9] Mishlei 10:7.

[10] Gra, Mishlei 10:7.

[11] Bereishit 6:9.

[12] Bereishit Rabba 49:1.

[13] Kiddushin 31b; Rambam, Hilchot Mamrim 6:5; Darkei Moshe, YD 240; YD 240:9. See also Chavot Ya’ir 71 and Sefer Chassidim 745.

[14] Maharsham 3:151. See also Sanhedrin 104a; Chagiga 15b; and Beit Yosef, OC 284 for additional approaches to the issue.

[15] Sefer Yissachar U'zevulun chapter 3.

[16] Teshuvot V'hanhagot 2:47.

[17] Sefer Chassidim 745, 980, 981. See also Knesset Hagedola, YD 240; Minhag Yisrael Torah, YD 240:15.

[18] Pele Yoetz s.v. dibbur.

[19] Even Sapir Chapter 22.

[20] Available at: http://www.hakirah.org/Vol%203%20Broyde.pdf. See there for more on the topic of honorifics for the deceased.