Within the consoling phrase we offer to mourners, the term “Hamakom” is employed, which translates literally to “The Place.” This choice of terminology prompts a question: among all of Hashem's names, why do we specifically use this less common one? Why not opt for more frequently used names such as Hakodosh Baruch Hu, Ribono Shel Olam (Master of the Universe) or Ha'rachaman (the Merciful One)?
Although Hashem is everywhere, a person who has just experienced the loss of a loved one might grapple with feelings of abandonment by Hashem.
As a response, we say to the mourner that Hamakom should provide solace. By invoking this name, we wish for the mourner to find renewed awareness of Hashem's presence, even within the throes of grief and loss, as that place, too, is encompassed by Hamakom, the place of Hashem.
During a time of pain, reflecting upon the concept of Hamakom and drawing closer to Him can offer solace to the mourner. This contemplation may lead them to the realization that the physical demise of their loved one is just a fragment of a broader scheme. Just as the departed individual's life was intricately woven into Hashem's design, their transition from this world to another, more profound existence, is equally part of this divine plan.
A deeply comforting thought for those mourning is the notion that their loved one has moved from this world of darkness to a world of everlasting expanse of luminance. The soul's existence remains eternal. As life reaches its conclusion, every soul ultimately reunites with its makom, to its “place” in the “world.”
The first letters of the opening words of kadish, yisgadel v’yiskadesh shemai rabba, May His Great Name grow exalted and sanctified, spell the word v’yashar. This refers to tzadik v’yashar hu, Hashem is righteous and fair (Devarim 32:4), as some may doubt this when they lose a loved one.
Volume 2, Avos, Chapter 2. This was authored by authored by R' Gershon Stern (1861-1936). He was a student of the Maharam Shik and Chassan Sofer. He became Rav at 24 and had a yeshiva for about 30 years until the outbreak of World War One when they took many of his students to the army.
Avos 2:8.
This was authored by R’ Eliyahu Hakohen Itamri (1659-1729), author of close to 40 sefarim.
