When you are doing a mitzva as a זכות for more then one person does it take away from the first or second person or the זכותים from the מצוה are unlimited?
Thank you for your question.
Before getting to your question, it is important to note that the zechus that is given to the other person, is not the zechus of the actual mitzva, rather it is the zechus that his person assisted in encouraging you do to do the mitzva. When a person does a mitzva part of the sechar is because Hashem commanded us to do the mitzva and we listened and did it. Additionally, part of the reward is because of the perfection that the mitzva gives to the person’s neshoma. This is not something that we can give away to someone else. However, the fact that we put in the extra effort and did the mitzva, in order that it should be a zechus for the other person, the reward for the extra effort is caused by this person, so they get a reward for that.
Regarding the actual question. It seems that when the mitzva is done with two people in mind that the zechus is either divided between the two people or at least the zechus of the first person is affected. We find this idea regarding a person saying kaddish or learning mishnayos for two people. The zechus is divided among the two of them, unless a separate kaddish or the mishnayos is learned once for each person. Other Poskim say that a person who is hired to say kaddish for one person, and then he has to say kaddish for his parent, that he has to tell the person who hired him that he is also saying for his parent. The reason being that since he is saying it for two people, the zechus is in some way affected.
דובב מישרים חלק ב סימן טו , ( אחרי שבתחילת התשובה נוטה לומר שזכרון א’ עולה לשניהם, אמנם בוסף כ’ וז”ל “י”ל לכאורה כיון דעיקר קדיש הוא הכונה שיהיה לטובת הנפטר, א”כ י”ל דאם אומר עבור שני אנשים אי אפשר שיהיה הכונה עבור שניהם”. וכן בשו”ת קרן לדוד ס’ ל”ב, וכן בשו”ת תשורת ש”י ס’ תקפ”ה, וכן במשנת יוסף ח”ו ס’ מ”ט, וע’ מנחת יצחק ח”ג ס’ קמ”ד שכ’ שאפילו אם נאמר שזכרון א’ עולה לשניהם אבל עדיין צריך להודיעו דעכ”פ יש יתרון מעלה אם יאמר הקדיש בשביל כל א’ וא'”.
What I mean to say is that by קדיש the קדיש itself is being said for the נפטר on the other hand when you do a מצוה as a zechus for another person it’s not the מצוה that’s being done for the other person it’s the zechus of the מצוה that’s being domed for him thank you very much eliezer freimark
What do you mean that kaddish is said for the niftar, there is no mention of the niftar in the kaddish? Kaddish is a mitzva, whereby we are praising Hashem in public, and it is done as a merit for the niftar, no different than davening for the amud, learning mishnayos, or any time that a person does a mitzva so it should be a zechus for someone else.
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