Rashi on Zevachim 5a says there is no kapara for those who have died. In Kiddushin 31b, however, he says that the expression "hareni kaparat mishkavo" means that one asks that anything negative that would come to the father's "nefesh" should come to him instead. In that sense, there does appear to be a kapara.
Yonatan M., Toronto, Canada
A few years ago I posed a similar question to Rav Chaim Kanievsky shlit"a. I think that the answer he gave me then can answer your question as well. I will explain as briefly as I can what the question and answer were.
1. My question was on Rashi in Kerisus 27b. The Mishnah there states that if someone set aside an animal to be a Chatas and then that person died, his son cannot offer the sacrifice instead. Rashi writes that the son certainly cannot offer it for the sin of the father, because there is no Kaparah for the deceased.
2. I questioned this on the basis of a Halachah recorded by the Rema in in Hilchos Shabbos (OC 284:7), who writes that the custom is to mention the "Neshamos" of the dead after the Torah reading on Shabbos morning. The Bi'ur Halacha there (DH v'Nahagu) cites the source for this practice from the Sifri to Devarim 21:8, "Atone for Your people Yisrael, whom You have redeemed, Hash-m." The Sifri explains that the words "atone for Your people" refer to the living, while "whom You have redeemed" refer to those who have died. The Sifri comments that this teaches that the dead require a Kaparah, which is why we mention their Neshamos after Keri'as ha'Torah.
3. Rav Kanievsky replied that when Rashi in Kerisus writes that there is no Kaparah after death, he is referring to the unique form of Kaparah attained through a Korban. In contrast, the dead certainly can receive Kaparah when the living pray for their souls.
4. This also answers your question. Rashi in Zevachim (5a) means that it is not possible to bring a Korban and attain a Kaparah for one who died. The whole concept of Korbanos in the Beis ha'Mikdash is only for the living. In contrast, an indivdual certainly may say, "Hareni Kaparas Mishkavo," and effect a Kaparah for his parent (see Insights to Kidushin 31b). This is a sort of prayer, and in this way the deceased can be granted Kaparah, even though they can never receive a Kaparah from a Korban.
Kol Tuv,
Dovid Bloom
I guess that is what we would have to say, to make the basic chiluk between Korbanos and everything else.
In general, getting a strong source for Yizkor etc. is difficult. Moshivim Yeshiva al Kivro in Yevamot (122, see Rashi) is more of a deed in someone's honour. Some have said it can be traced back to being 'mazkir' those who died in Yerushalmi Moed Katan (or a Midrash Tanchuma - - on the same pasuk in Devarim I think), but that is a little weaker.
When I think about it, even the idea of Loeg Larash seems to imply they - those who are no longer with us - cannot get any zchuyot anymore....
Yasher Kochacha!
Yonatan
Thank you very much for your interesting comments.
I found another approach to your question in the Rishonim, in the Teshuvos of Maharam Chalavah #17. (He was a Talmid of the Rashba and is famous for his Chidushim on Maseches Pesachim.)
The Maharam Chalavah starts by explaining why there is no Kaparah for the dead: because every person is judged by what he did in his lifetime. He cites Koheles 9:10, where Shlomo ha'Melech says, "Do everything that you are able and have the strength to do, because there are no deeds and accounts, knowledge and wisdom in the 'She'ol' where you are going." This teaches that we must do all the Mitzvos and good deeds that we can in this world because after we die we cannot add to our merits.
Towards the end of the responsum, the Maharam Chalavah questions his explanation from the Gemara in Kidushin (31b), which teaches that a son should say "Hareini Kaparas Mishkavo" after the death of his parent in order to lighten the punishment of his parent in the next World. The Maharam answers that this matter may be compared to a person who vowed to give charity after he dies. This Tzedakah will be a merit for him because it is a good thing that he has done in his lifetime, even though the fruits are reaped only after his death. The same applies to his son: the father planted his son, who is a Tzadik, in this world. This Tzadik is a Tree of Life which bears fruit to help the world and this reward will save the father, at least partially, from punishment.
By starting off the good things in this world, one assures himself of results that will help him even after he dies.
Kol Tuv,
Dovid Bloom
Rabbotai,
Don't we often give a tikkun, learn mishnayos or other learning l'zecher nishmas and people always say: May the neshomo have an aliya."? That is to say the beracha and the amen to the tikkun or the learning of Torah should be applied to the zechus of the niftar.
Doesn't it also say bra mezke Abba, a son can add zechus to a parent who has died?
B'kavod,
Sam Kosofsky
Here is a slight addition to the above reply, with some added understanding of the Gemara in Kidushin (31b) in its context. It should be noted that the idea of "Hareini Kaparas Mishkavo" is mentioned by the Gemara there as a way of honoring a parent after the parent's death. So the primary purpose for saying this is to fulfill the Mitzvah of Kibud Av v'Em. One can say that the positive gains for the parent come as a result of the child's Mitzvah of honoring the parent.
This idea is expressed by the commentary of "Ha'Boneh" in the Ein Yakov. He writes that a son, through his deeds, grants merit to his parent, and when he performs the Mitzvah of honoring his parent by saying "Hareini Kaparas Mishkavo" he thereby lightens the punishment due to his parent through this merit.
Accordingly, just as much as it serves as a Kaparah for the parent, saying "Hareini Kaparas Mishkavo" is also a merit. I think that this may be understood based on the idea mentioned above in the name of the Maharam Chalavah. The fact that the father left, in this world, a son who does Hashem's Mitzvos means that the father achieved something great during his lifetime, and this is the most wonderful legacy possibly, and it is both a merit and a Kaparah.
Kol Tuv,
Dovid Bloom