<html><head></head><body><P>From: "Rich, Joel" <A href="mailto:JRich@sibson.com">JRich@sibson.com</A> Wed, 16 May 2007:<BR></P>
<P>> See kiddushin 31b [8 lines from the bottom] and the maharsha there last one] referring to bereshit 18:18
(and Rashi there) implying it's the "source of blessing" approach. <<BR>
<BR><BR>This is how I see it: <EM>Meharsha</EM> is pointing out that "<EM>zichrono l'bracha"</EM> is said for live people as well as dead, but with dead, the phrase "<EM>l'chayay ha-olom ha-ba</EM>"<EM> </EM> is added. <EM>Pashtus</EM>, the first phrase means the same in both cases. <EM>Maharsha</EM> cites the <EM>posuk</EM> (Breishis 18:17-18) about Avraham. He's referring to the understanding of the Gemora (<EM>Yuma</EM> 38b) and <EM>Midrash Rabba</EM> (on the <EM>posuk)</EM> which points out that upon <EM>mentioning (Rashi: ha-mazkir)</EM> a <EM>tsaddik</EM>, one should interrupt to give him a blessing, just as once Hashem <EM>mentioned </EM>Avraham, he interrupted to give him the <EM>bracha</EM> "may he become a great nation..."), in accordance with <STRONG>the <EM>posuk</EM> in <EM>Mishlei </EM>(10:7) "<EM>Zecher Tsaddik L'bracha</EM>."</STRONG> This is also said regarding Noach: These are the generations of Noach--Noach was a righteous man, etc." (the bracha in this case being a compliment).When a person already passed away (and after 12 months can be considered a <EM>tsaddik</EM>), the appropriate blessing is that he will gain the pleasure of <EM>olom ha-bah.<BR><BR></EM>My chavrusa<EM> </EM>tells me he heard of someone who long ago would write to others with the salutation "<EM>Zecher Tsaddik L'vracha</EM>." This practice would no doubt raise eyebrows now, and mislead historians about individual's lifespans..<BR><BR>However, the Ibn Ezra on <EM>Mishlei </EM>understands Hashem to be the "<EM>zocheir,</EM>" which probably means, "May He<EM> remember, (consider) </EM>this person worthy of a <EM>beracha.<BR><BR>Zvi Lampel<BR></EM></P><br></body></html>