This week's Torah portion of Emor (Vayikra 21-24) discusses mitzvot pertaining to Priests – and also to the dead. Priests, holy by nature, may not defile themselves by coming close to them. In this connection, we are enjoined to remember the dead – but there are particular ways to do so.

One of the tenets of the Jewish faith is that the soul never dies; it remains eternal long after death, and when a person passes on to the next world, his life continues in This World as well. How so? His descendants, his Torah study, and his good deeds continue to live on, whether in our practical world or in the spiritual world – and they thus guarantee that his life continues on. Our Sages even taught: "The Patriarch Yaakov did not die – for just like his descendants are alive, so too he is alive."

Still and all, only one of our great Torah scholars throughout the generations merited to have engraved on his tombstone as his appellation the words Lo Met, "did not die." This was the Kabbalist R. Yitzchak Chai Taib "Lo Met," one of the most venerated Tunisian rabbis (d. 1837). It is told that he received this unique addition to his name based on the following story.

On his tombstone was engraved “died (met) on the 16th of Iyar,” instead of the more proper word niftar (which implies that he was "released" of his eternal soul in this world). The Kabbalist then visited the stonemason in a dream, ordering him to erase the word met. The stonemason said that he could not erase the word, and instead he added the word lo above the word met, such that it read that R. Yitzchak Chai Taib "did not die."

Perhaps this unique title can be explained based on another story told about R. Chai Taib, which can shed some light on the entire subject of memorialization of the deceased. It is told of a certain very wealthy and miserly Jew, far from mitzvot and Torah observance, who lived in the famous Jewish community of Djerba in southern Tunisia. When he died, he was buried with little fanfare, and barely anyone came to console his family. The leaders of the community also did not come to the house of mourners, because they had nothing good to say about him.

One of R. Chai Taib's students did go to the mourners, and then returned to tell his Yeshiva friends of the sorry situation. The students were not moved, however, saying that such is the lot of a wicked man. But when R. Chai Taib heard of the matter, he announced that he would go to the mourners' home that very evening.

News that R. Chai Taib would speak there spread quickly throughout Djerba, and many people came to hear his words. He quoted the teachings of the Sages, that man's days in this world are few, that his wealth and pleasures and enjoyments are transient and ultimately worthless, and other stark messages of this ilk.

Suddenly, from among those who came to hear the Rabbi's words was heard heavy sighing and sobbing. R. Chai Taib then said: "My brothers, at this moment when we hear heartfelt feelings of repentance in our midst, because of the deceased - know that he has merited a place in Gan Eden (Paradise). This is because the reward of one who has brought merit to [others] is great, and with his death, the deceased has brought merit to you in your reflections of repentance."

In addition to this important message that R. Chai Taib taught by making efforts to raise up the soul of even the most distant Jew, we hear also a precise formula by which it is appropriate to eternalize and remember one who has passed away. We frequently see notes in the Yeshiva to the effect that "today's study will be on behalf of the uplifting of the soul of so-and-so." But – how can this work? Is the deceased still asked to perform mitzvot even after his death? After all, we know that "the deceased cannot praise G-d" (Tehillim 115,17)!

True, once one reaches the Upper World, it is too late for him to add mitzvot and merits – but those who are still in This World can do so in his name. That is, if Jews study Torah or perform good deeds because of what he taught them or for his merit, then it is because of him that spirituality is added to the world, and with this, his soul can be uplifted.

Similarly, if the descendants of the deceased perform good deeds, or if enterprises that he built continue to add goodness to the world, it means that he is actually continuing to act in this world – and thus his soul continues to be raised up.

This means, incidentally, that there is no need to note declaratively that the good deeds are for the sake of uplifting the soul of the deceased, since they are "automatically" in his credit. However, by noting that the good deeds and Torah are specifically for his sake, this can motivate others to more spiritual awakening and devotion to G-d – which itself will then be added to the deceased's "account."

But when people are studying Torah in the Yeshiva in any event, and then someone comes and posts a note saying that it's for the soul of the deceased, this is ineffective, as the deceased had nothing to do with this Torah study. Rather, one who wishes to benefit the soul of a dear one, must do something concrete that advances closeness to G-d in the world.

For instance, if he motivates others to do an additional good deed, or to study more seriously, or contributes money so that others can do these mitzvot -- and all for the soul of the deceased – the deceased has a share and part in these good deeds, and his soul is uplifted. The soul cannot be raised up merely by hitching a ride with others.

In Parashat Emor, with which we began, we learn that the Cohanim (Priests) are linked up with "life," and are prohibited from coming in contact with death or corpses who are not direct relatives. The High Priest is further enjoined not to touch or come close even to his deceased parents; "he shall not leave the Holy."

Why is this? Is it really proper that the High Priest should thus "turn his back" on his parents who loved and raised him, and not take part in their funerals?

The answer is that it is precisely in this manner that the High Priest, the man of "inner spirit," continues the path of his parents – by living a life of spirit. He shows that it is his performance of good deeds in this world that raises up his parents' souls, and not various external ceremonies. He thus shows, in addition, that one's life continues in this world not only in his physical lifetime, but also spiritually and eternally, via physical acts of his students and descendants.

Yes, it is true that "the deceased cannot praise G-d." But one who dies "lo met," does not actually die, and his strengths continue to live on and on, and he most certainly "praises G-d," more and more, forever.

Translated by Hillel Fendel

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