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Today's Daf Yomi

October 25, 2021 | ื™ืดื˜ ื‘ืžืจื—ืฉื•ื•ืŸ ืชืฉืคืดื‘

Masechet Rosh Hashanah is dedicated anonymously in honor of Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

This month's shiurim are dedicated by Tamara Katz in memory of her maternal grandparents, Sarah bat Chaya v'Tzvi Hirsh and Meir Leib ben Esther v'Harav Yehoshua Zelig whose yahrzeits are both this month.

This month's shiurim are also dedicated in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel Vโ€™Naomi zโ€™l during the period of shloshim by her husband, children, and grandchildren.

Rosh Hashanah 16

Todayโ€™s daf is sponsored by Stacey Goodstein Ashtamker in memory of her beloved mother Arlene Goodstein whose 6th yahrzeit is today. “My mother was a very special woman who loved to learn and who was especially committed to Judaism and built a strong Jewish home. She would be amazed that I began this daf yomi journey and that I have been studying the daf every day for close to 2 years. She is especially missed today, as tomorrow her oldest granddaughter Chana will marry Iddo in the holy city of Jerusalem. We are sure she is with us at this moment and will be dancing with us tomorrow night.”

There are four times a year the world is judged โ€“ on Pesach for grain, on Shavuot for fruits, on Rosh Hashanah people appear before God like the benei maron (sheep) and on Sukkot for water. How exactly are we judged for grain on Pesach?ย  Does this relate to the wheat that is already growing or for the new crop that will be planted later in the year? In the end, it is understood that each crop gets judged twice โ€“ each Pesach for the crop that is already growing as well as the crop that will be planted. The Gemara brings a braita with four different opinions about when the world is judged and none of these opinions matches the Mishna. To resolve this a braita is recorded in the name of Rabbi Yishmael that matches the opinion in the Mishna. Why does Rabbi Yosi (quoted in the braita) hold that people are judged every day and why did he not hold like Rabbi Natan who held that they are judged every hour? The same verse used to answer that question is used to teach that if a king and the community are going in front of the judge, the king goes first either because itโ€™s not appropriate to make the king wait outside or better to let him go before the judge gets angry from dealing with all the sins of the others. If, according to most of the opinions, people are judged once a year, then why do we pray daily?ย  Perhaps our prayers for the sick are only meaningful according to Rabbi Yosi who holds that we are judged on a daily basis? Our prayers also could also be understood according to others, as Rabbi Yitzchak holds that prayers can be effective even after God has decreed what will be. A braita connects between the offerings brought on the holidays and the item for which we are judged at that time. We use the shofar made from a ram on Rosh Hashanah to remind God of the akeida/binding of Yitzchak โ€“ blowing the shofar is as if we bound ourselves before God. Rabbi Yitzchak explained that some blasts are done sitting (before the silent prayer) and some standing (during the silent prayer) in order to confuse the Satan. A number of other statements of his are brought regarding a number of different issues including, one is judged only based on his deeds now, as learning from Yishmael in the Torah, what can be done to change a heavenly decree, one should visit oneโ€™s Rabbi as well as purify oneself on the holidays. Derivations from the verses are brought for each statement. On Rosh Hashanah three books are opened โ€“ for the righteous, the average and the evil people. Immediate decisions are made for the righteous and the evil, and the average peopleโ€™s judgment is detained until Yom Kippur. Two different verses are brought as the source for the concept that there are three books. Beit Shamai discusses the same three categories of people in the context of the resurrection of the dead โ€“ what will happen to each type?

ืžืชื ื™ืณ ื‘ืืจื‘ืขื” ืคืจืงื™ื ื”ืขื•ืœื ื ื™ื“ื•ืŸ ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ืจืืฉ ื”ืฉื ื” ื›ืœ ื‘ืื™ ืขื•ืœื ืขื•ื‘ืจื™ืŸ ืœืคื ื™ื• ื›ื‘ื ื™ ืžืจื•ืŸ ืฉื ืืžืจ ื”ื™ื•ืฆืจ ื™ื—ื“ ืœื‘ื ื”ืžื‘ื™ืŸ ืืœ ื›ืœ ืžืขืฉื™ื”ื ื•ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื

MISHNA: At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana all creatures pass before Him like sheep [benei maron], as it is stated: โ€œHe Who fashions their hearts alike, Who considers all their deedsโ€ (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.

ื’ืžืณ ื”ื™ ืชื‘ื•ืื” ืื™ืœื™ืžื ื”ื ืชื‘ื•ืื” ื“ืงื™ื™ืžื ื›ืœ ื”ื ื™ ื”ืจืคืชืงื™ ื“ืขื“ื• ืขืœื” ืื™ืžืช ืื™ืชื“ื•ืŸ ืืœื ืชื‘ื•ืื” ื“ืžื–ื“ืจืขื

GEMARA: The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: Which grain is judged on Passover? If we say it is the grain that is presently standing in the fields ready to be reaped between Passover and Shavuot, when was judgment passed with regard to all those events [harpatkei] that already happened to the grain while it was growing in the winter? Rather, the mishna must be referring to the grain that will be sown over the coming year.

ืœืžื™ืžืจื ื“ื—ื“ ื“ื™ื ื ืžืชื“ื ื ื•ื”ืชื ื™ื ืชื‘ื•ืื” ืฉืื™ืจืข ื‘ื” ืงืจื™ ืื• ืื•ื ืก ืงื•ื“ื ื”ืคืกื— ื ื™ื“ื•ื ื™ืช ืœืฉืขื‘ืจ ืœืื—ืจ ื”ืคืกื— ื ื™ื“ื•ื ื™ืช ืœื”ื‘ื ืื“ื ืฉืื™ืจืข ื‘ื• ืงืจื™ ืื• ืื•ื ืก ืงื•ื“ื ื™ื•ื ื”ื›ืคื•ืจื™ื ื ื™ื“ื•ืŸ ืœืฉืขื‘ืจ ืœืื—ืจ ื™ื•ื ื”ื›ืคื•ืจื™ื ื ื™ื“ื•ืŸ ืœื”ื‘ื

The Gemara asks further: Is this to say that only one judgment is passed concerning a particular crop, and no more? But isnโ€™t it taught in a baraita: If grain suffers an incident or accident before Passover, it was judged in the past, the previous Passover; if this occurs after Passover, it was judged this Passover for the future. And similarly, if a person suffered an incident or accident before Yom Kippur, he was judged in the past, the previous Rosh HaShana; if this occurred after Yom Kippur, he was judged this Rosh HaShana for the future.

ืืžืจ ืจื‘ื ืฉืžืข ืžื™ื ื” ืชืจื™ ื“ื™ื ื™ ืžืชื“ื ื ืืžืจ ืื‘ื™ื™ ื”ืœื›ืš ื›ื™ ื—ื–ื™ ืื™ื ืฉ ื“ืžืฆืœื— ื–ืจืขื ืืคืœื ืœื™ืงื“ื™ื ื•ืœื™ื–ืจืข ื—ืจืคื ื“ืขื“ ื“ืžื˜ื™ ืœืžื“ื™ื™ื ื™ื” ืงื“ื™ื ืกืœื™ืง

Rava said: Learn from here that two judgments are passed concerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. Abaye said: Therefore, if a person sees that his slow-growing crops, those that are sown at the beginning of the winter but ripen only in the spring or summer, are doing well, he should quickly sow fast-growing crops, such as barley, which can be sown at the end of the winter and still ripen before Passover, as before it is brought to judgment on the next Passover it will already have successfully grown, since he knows that this yearโ€™s crops were judged for a favorable yield.

ืžื ื™ ืžืชื ื™ืชื™ืŸ ืœื ืจื‘ื™ ืžืื™ืจ ื•ืœื ืจื‘ื™ ื™ื”ื•ื“ื” ื•ืœื ืจื‘ื™ ื™ื•ืกื™ ื•ืœื ืจื‘ื™ ื ืชืŸ

The Gemara raises a question about the mishna: Whose opinion is expressed in the mishna? It is not in accordance with the opinion of Rabbi Meir, and not in accordance with the opinion of Rabbi Yehuda, and not in accordance with the opinion of Rabbi Yosei, and not in accordance with the opinion of Rabbi Natan.

ื“ืชื ื™ื ื”ื›ืœ ื ื™ื“ื•ื ื™ื ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื”ื ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื”ื›ืœ ื ื™ื“ื•ื ื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื”ื ื ื—ืชื ื›ืœ ืื—ื“ ื•ืื—ื“ ื‘ื–ืžื ื• ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื ื•ืื“ื ื ื™ื“ื•ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื• ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

The Gemara explains: As it is taught in a baraita: All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; this is the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its own time: On Passover the sentence is sealed concerning grain; on Shavuot concerning fruits that grow on a tree; on the festival of Sukkot they are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur.

ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ืื“ื ื ื™ื“ื•ืŸ ื‘ื›ืœ ื™ื•ื ืฉื ืืžืจ ื•ืชืคืงื“ื ื• ืœื‘ืงืจื™ื ืจื‘ื™ ื ืชืŸ ืื•ืžืจ ืื“ื ื ื™ื“ื•ืŸ ื‘ื›ืœ ืฉืขื” ืฉื ืืžืจ ืœืจื’ืขื™ื ืชื‘ื—ื ื ื•

Rabbi Yosei says: A person is judged every day, and not just once a year, as it is stated: โ€œYou visit him every morningโ€ (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. Rabbi Natan says: A person is judged every hour, as it is stated: โ€œYou try him every momentโ€ (Job 7:18).

ื•ื›ื™ ืชื™ืžื ืœืขื•ืœื ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื™ื ื•ื›ื™ ืงืชื ื™ ืžืชื ื™ืชื™ืŸ ืื’ื–ืจ ื“ื™ืŸ ืื™ ื”ื›ื™ ืงืฉื™ื ืื“ื

And lest you say that actually, the mishna is taught in accordance with the opinion of Rabbi Yehuda, and when the mishna is taught, it is taught with regard to the sentence, and not the judgments, which are all passed on Rosh HaShana, if so, it is difficult with regard to mankind, as the mishna should have stated that the sentence is sealed on Yom Kippur.

ืืžืจ ืจื‘ื ื”ืื™ ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ื”ื™ื ื“ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ื‘ืืจื‘ืขื” ืคืจืงื™ื ื”ืขื•ืœื ื ื™ื“ื•ืŸ ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื ื•ืื“ื ื ื™ื“ื•ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื• ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื•ื›ื™ ืงืชื ื™ ืžืชื ื™ืชื™ืŸ ืืชื—ืœืช ื“ื™ืŸ

Rava said: The tanna of the mishna is a tanna from the school of Rabbi Yishmael, as a tanna from the school of Rabbi Yishmael taught: At four times of the year the world is judged: On Passover concerning grain; on Shavuot concerning fruits that grow on a tree; on the festival of Sukkot they are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught, it is taught with regard to the beginning of the judgment process, i.e., the judgment of mankind is initially passed on Rosh HaShana.

ืืžืจ ืจื‘ ื—ืกื“ื ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ื™ื•ืกื™ ื›ื“ืงืืžืจ ื˜ืขืžื™ื” ื•ืชืคืงื“ื ื• ืœื‘ืงืจื™ื ืื ืŸ ื”ื›ื™ ืงืืžืจื™ื ืŸ ืžืื™ ื˜ืขืžื ืœื ืืžืจ ื›ืจื‘ื™ ื ืชืŸ ื‘ื—ื™ื ื” ืขื™ื•ื ื™ ื‘ืขืœืžื ื”ื™ื ืคืงื™ื“ื” ื ืžื™ ืขื™ื•ื ื™ ื‘ืขืœืžื ื”ื™ื

Rav แธคisda said: What is the reason for the opinion of Rabbi Yosei? The Gemara is astonished by this question: Why ask about his reason? He stated his reason, the verse that states: โ€œYou visit him every morning.โ€ The Gemara explains: This is what we are saying: If Rabbi Yosei relies on this verse, what is the reason that he did not state his opinion in accordance with the opinion of Rabbi Natan that a person is judged every hour? And if you say that he holds that the verse โ€œYou try him every momentโ€ cannot serve as proof, because trying merely indicates examination and not actual judgment, then in the same way visiting merely indicates examination. If so, there is no clear proof from this verse.

ืืœื ืืžืจ ืจื‘ ื—ืกื“ื ื˜ืขืžื™ื” ื“ืจื‘ื™ ื™ื•ืกื™ ืžื”ื›ื ืœืขืฉื•ืช ืžืฉืคื˜ ืขื‘ื“ื• ื•ืžืฉืคื˜ ืขืžื• ื™ืฉืจืืœ ื“ื‘ืจ ื™ื•ื ื‘ื™ื•ืžื•

Rather, Rav แธคisda said: Rabbi Yoseiโ€™s reason is from here, another verse, which states: โ€œTo make the judgment of His servant and the judgment of His people Israel at all times, as each day may requireโ€ (I Kings 8:19), which indicates that the entire world is judged every day.

ื•ืืžืจ ืจื‘ ื—ืกื“ื ืžืœืš ื•ืฆื‘ื•ืจ ืžืœืš ื ื›ื ืก ืชื—ืœื” ืœื“ื™ืŸ ืฉื ืืžืจ ืœืขืฉื•ืช ืžืฉืคื˜ ืขื‘ื“ื• ื•ืžืฉืคื˜ ืขืžื• ื™ืฉืจืืœ ืžืื™ ื˜ืขืžื ืื™ื‘ืขื™ืช ืื™ืžื ืœืื• ืื•ืจื— ืืจืขื ืœืžื™ืชื‘ ืžืœื›ื ืื‘ืจืื™ ื•ืื™ื‘ืขื™ืช ืื™ืžื ืžืงืžื™ ื“ืœื™ืคื•ืฉ ื—ืจื•ืŸ ืืฃ

ยง About this verse Rav แธคisda said: When a king and a community are brought before God for judgment, the king is brought in for judgment first, as it is stated: โ€œTo make the judgment of His servant,โ€ and afterward: โ€œAnd the judgment of His people Israel.โ€ What is the reason for this? If you wish, say that it is not proper conduct for the king to stand outside and wait for the trial of his subjects to come to an end. And if you wish, say instead that the king is brought in first so that he may be judged before Godโ€™s anger intensifies due to the sins of the community, and consequently he may be saved from overly harsh judgment.

ืืžืจ ืจื‘ ื™ื•ืกืฃ ื›ืžืืŸ ืžืฆืœื™ื ืŸ ื”ืื™ื“ื ื ืืงืฆื™ืจื™ ื•ืืžืจื™ืขื™ ื›ืžืืŸ ื›ืจื‘ื™ ื™ื•ืกื™ ื•ืื™ื‘ืขื™ืช ืื™ืžื ืœืขื•ืœื ื›ืจื‘ื ืŸ ื•ื›ื“ืจื‘ื™ ื™ืฆื—ืง ื“ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื™ืคื” ืฆืขืงื” ืœืื“ื ื‘ื™ืŸ ืงื•ื“ื ื’ื–ืจ ื“ื™ืŸ ื‘ื™ืŸ ืœืื—ืจ ื’ื–ืจ ื“ื™ืŸ

Rav Yosef said: In accordance with whose opinion do we pray nowadays on a daily basis for the sick and afflicted? The Gemara repeats the question: In accordance with whose opinion? It is in accordance with the opinion of Rabbi Yosei, who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. And if you wish, say that actually, normative practice is even in accordance with the opinion of the Rabbis, who hold that one is judged only once a year, but also in accordance with the opinion of Rabbi Yitzแธฅak. As Rabbi Yitzแธฅak said: Crying out to God is beneficial for a person both before his sentence has been issued and after his sentence has been issued.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืžืฉื•ื ืจื‘ื™ ืขืงื™ื‘ื ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื”ื‘ื™ืื• ืขื•ืžืจ ื‘ืคืกื— ืžืคื ื™ ืฉื”ืคืกื— ื–ืžืŸ ืชื‘ื•ืื” ื”ื•ื ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื”ื‘ื™ืื• ืœืคื ื™ ืขื•ืžืจ ื‘ืคืกื— ื›ื“ื™ ืฉืชืชื‘ืจืš ืœื›ื ืชื‘ื•ืื” ืฉื‘ืฉื“ื•ืช ื•ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื”ื‘ื™ืื• ืฉืชื™ ื”ืœื—ื ื‘ืขืฆืจืช ืžืคื ื™ ืฉืขืฆืจืช ื–ืžืŸ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื”ื•ื ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื”ื‘ื™ืื• ืœืคื ื™ ืฉืชื™ ื”ืœื—ื ื‘ืขืฆืจืช ื›ื“ื™ ืฉื™ืชื‘ืจื›ื• ืœื›ื ืคื™ืจื•ืช ื”ืื™ืœืŸ

ยง It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: For what reason did the Torah say: Bring the omer offering on the second day of Passover? It is because Passover is the time of grain, the beginning of the grain harvest season, and therefore the Holy One, Blessed be He, said: Bring the omer offering before Me on Passover so that the grain in the fields will be blessed for you. And for what reason did the Torah say: Bring the offering of the two loaves from the new wheat on Shavuot? It is because Shavuot is the time of the fruits that grow on a tree, when it begins to ripen, and therefore the Holy One, Blessed be He, said: Bring the offering of the two loaves before Me on Shavuot so that the fruits that grow on a tree will be blessed for you.

ื•ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื ืกื›ื• ืžื™ื ื‘ื—ื’ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื ืกื›ื• ืœืคื ื™ ืžื™ื ื‘ื—ื’ ื›ื“ื™ ืฉื™ืชื‘ืจื›ื• ืœื›ื ื’ืฉืžื™ ืฉื ื” ื•ืืžืจื• ืœืคื ื™ ื‘ืจืืฉ ื”ืฉื ื” ืžืœื›ื™ื•ืช ื–ื›ืจื•ื ื•ืช ื•ืฉื•ืคืจื•ืช ืžืœื›ื™ื•ืช ื›ื“ื™ ืฉืชืžืœื™ื›ื•ื ื™ ืขืœื™ื›ื ื–ื›ืจื•ื ื•ืช ื›ื“ื™ ืฉื™ืขืœื” ื–ื›ืจื•ื ื™ื›ื ืœืคื ื™ ืœื˜ื•ื‘ื” ื•ื‘ืžื” ื‘ืฉื•ืคืจ

And for what reason did the Torah say: Pour water onto the altar in the Temple on the festival of Sukkot? The Holy One, Blessed be He, said: Pour water before Me on the festival of Sukkot so that the rains of the year, which begin to fall after Sukkot, will be blessed for you. And recite before Me on Rosh HaShana verses that mention Kingships, Remembrances, and Shofarot: Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what will the remembrance rise? It will rise with the shofar.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืœืžื” ืชื•ืงืขื™ืŸ ื‘ืฉื•ืคืจ ืฉืœ ืื™ืœ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืชืงืขื• ืœืคื ื™ ื‘ืฉื•ืคืจ ืฉืœ ืื™ืœ ื›ื“ื™ ืฉืื–ื›ื•ืจ ืœื›ื ืขืงื™ื“ืช ื™ืฆื—ืง ื‘ืŸ ืื‘ืจื”ื ื•ืžืขืœื” ืื ื™ ืขืœื™ื›ื ื›ืื™ืœื• ืขืงื“ืชื ืขืฆืžื›ื ืœืคื ื™

Similarly, Rabbi Abbahu said: Why does one sound a blast with a shofar made from a ramโ€™s horn on Rosh HaShana? The Holy One, Blessed be He, said: Sound a blast before Me with a shofar made from a ramโ€™s horn, so that I will remember for you the binding of Isaac, son of Abraham, in whose stead a ram was sacrificed, and I will ascribe it to you as if you had bound yourselves before Me.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืœืžื” ืชื•ืงืขื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ืœืžื” ืชื•ืงืขื™ืŸ ืจื—ืžื ื ืืžืจ ืชืงืขื• ืืœื ืœืžื” ืžืจื™ืขื™ืŸ ืžืจื™ืขื™ืŸ ืจื—ืžื ื ืืžืจ ื–ื›ืจื•ืŸ ืชืจื•ืขื” ืืœื ืœืžื” ืชื•ืงืขื™ืŸ ื•ืžืจื™ืขื™ืŸ ื›ืฉื”ืŸ ื™ื•ืฉื‘ื™ืŸ

Rabbi Yitzแธฅak said: Why does one sound [tokin] a blast on Rosh HaShana? The Gemara is astonished by the question: Why do we sound a blast? The Merciful One states in the verse: โ€œSound [tiku] a shofarโ€ (Psalms 81:4). Rather, the question is: Why does one sound a staccato series of shofar blasts [terua] in addition to a long continuous shofar blast [tekia]? The Gemara is still surprised by the question: Sound a terua? The Merciful One states: โ€œIn the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns [terua]โ€ (Leviticus 23:24). Rather, Rabbi Yitzแธฅak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: Why does one sound a long, continuous shofar blast [tekia] and then a staccato series of shofar blasts [terua] while the congregation is still sitting before the silent prayer,

ื•ืชื•ืงืขื™ืŸ ื•ืžืจื™ืขื™ืŸ ื›ืฉื”ืŸ ืขื•ืžื“ื™ืŸ ื›ื“ื™ ืœืขืจื‘ื‘ ื”ืฉื˜ืŸ

and then sound again a tekia and a terua while they are standing in the Amida prayer? He answers: In order to confuse the Satan, for this double blowing of the shofar demonstrates Israelโ€™s love for the mitzva, and this will confuse Satan when he brings his accusations against Israel before the heavenly court, and the Jewish people will receive a favorable judgment.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื›ืœ ืฉื ื” ืฉืื™ืŸ ืชื•ืงืขื™ืŸ ืœื” ื‘ืชื—ืœืชื” ืžืจื™ืขื™ืŸ ืœื” ื‘ืกื•ืคื” ืžืื™ ื˜ืขืžื ื“ืœื ืื™ืขืจื‘ื‘ ืฉื˜ืŸ

And Rabbi Yitzแธฅak said, playing on the double meaning of the word meriโ€™in, which can mean either sound a terua or cause misfortune: Any year during which, due to some mishap, the shofar was not sounded at its beginning will suffer evil and misfortune at its end. What is the reason? Because Satan was not confused, and he was able to put forward his accusations, so that the Jewish people would be punished.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื›ืœ ืฉื ื” ืฉืจืฉื” ื‘ืชื—ืœืชื” ืžืชืขืฉืจืช ื‘ืกื•ืคื” ืฉื ืืžืจ ืžืจืืฉื™ืช ื”ืฉื ื” ืžืจืฉื™ืช ื›ืชื™ื‘ ื•ืขื“ ืื—ืจื™ืช ืกื•ืคื” ืฉื™ืฉ ืœื” ืื—ืจื™ืช

ยง The Gemara brings a series of statements in the name of Rabbi Yitzแธฅak, all of which relate to judgment: And Rabbi Yitzแธฅak said: Any year that is poor [rasha] and troubled at its beginning will be made rich at its end, for it is stated: โ€œFrom the beginning [mereishit] of the yearโ€ (Deuteronomy 11:12). The word meireishit is written defectively, without an alef, so that it may also be understood in the sense of rashut, poverty. The verse continues: โ€œAnd until the end [aแธฅarit] of the year,โ€ which means that the end of the year will have expectations of good things in the end [aแธฅarit].

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืื™ืŸ ื“ื ื™ืŸ ืืช ื”ืื“ื ืืœื ืœืคื™ ืžืขืฉื™ื• ืฉืœ ืื•ืชื” ืฉืขื” ืฉื ืืžืจ ื›ื™ ืฉืžืข ืืœื”ื™ื ืืœ ืงื•ืœ ื”ื ืขืจ ื‘ืืฉืจ ื”ื•ื ืฉื

And Rabbi Yitzแธฅak said: A man is judged only according to his deeds at the time of his judgment, and not according to his future deeds, as it is stated with regard to Ishmael: โ€œFor God has heard the voice of the lad where he isโ€ (Genesis 21:17). Although Ishmael and his descendants would act wickedly in the future, his prayer was heard and answered because he was innocent at the time.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืฉืœืฉื” ื“ื‘ืจื™ื ืžื–ื›ื™ืจื™ืŸ ืขื•ื ื•ืชื™ื• ืฉืœ ืื“ื ืืœื• ื”ืŸ ืงื™ืจ ื ื˜ื•ื™ ื•ืขื™ื•ืŸ ืชืคืœื” ื•ืžื•ืกืจ ื“ื™ืŸ ืขืœ ื—ื‘ื™ืจื• ื“ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ื›ืœ ื”ืžื•ืกืจ ื“ื™ืŸ ืขืœ ื—ื‘ื™ืจื• ื”ื•ื ื ืขื ืฉ ืชื—ืœื” ืฉื ืืžืจ ื•ืชืืžืจ ืฉืจื™ ืืœ ืื‘ืจื ื—ืžืกื™ ืขืœื™ืš ื•ื›ืชื™ื‘ ื•ื™ื‘ื ืื‘ืจื”ื ืœืกืคื•ื“ ืœืฉืจื” ื•ืœื‘ื›ื•ืชื”

And Rabbi Yitzแธฅak said: Three matters evoke a personโ€™s sins, and they are: Endangering oneself by sitting next to an inclined wall that is about to collapse; expecting prayer to be accepted, as that leads to an assessment of oneโ€™s status and merit; and passing a case against another to Heaven, for Rabbi Avin said: Anyone who passes a case against another to God is punished first. Praying for God to pass judgment on another causes oneโ€™s own deeds to be examined and compared with the deeds of the other, as it is stated: โ€œAnd Sarai said to Abram: My anger be upon you; I have given my maid into your bosom, and when she saw that she had conceived, I was despised in her eyes; let the Lord judge between me and youโ€ (Genesis 16:5), and it is written afterward: โ€œAnd Abraham came to mourn for Sarah and to weep for herโ€ (Genesis 23:2). Sarah called upon Heaven to pass judgment between her and her husband, and therefore she was punished and died first.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืจื‘ืขื” ื“ื‘ืจื™ื ืžืงืจืขื™ืŸ ื’ื–ืจ ื“ื™ื ื• ืฉืœ ืื“ื ืืœื• ื”ืŸ ืฆื“ืงื” ืฆืขืงื” ืฉื™ื ื•ื™ ื”ืฉื ื•ืฉื™ื ื•ื™ ืžืขืฉื” ืฆื“ืงื” ื“ื›ืชื™ื‘ ื•ืฆื“ืงื” ืชืฆื™ืœ ืžืžื•ืช ืฆืขืงื” ื“ื›ืชื™ื‘ ื•ื™ืฆืขืงื• ืืœ ื”ืณ ื‘ืฆืจ ืœื”ื ื•ืžืžืฆื•ืงื•ืชื™ื”ื ื™ื•ืฆื™ืื ืฉื™ื ื•ื™ ื”ืฉื ื“ื›ืชื™ื‘ ืฉืจื™ ืืฉืชืš ืœื ืชืงืจื ืืช ืฉืžื” ืฉืจื™ ื›ื™ ืฉืจื” ืฉืžื” ื•ื›ืชื™ื‘ ื•ื‘ืจื›ืชื™ ืื•ืชื” ื•ื’ื ื ืชืชื™ ืžืžื ื” ืœืš ื‘ืŸ ืฉื™ื ื•ื™ ืžืขืฉื” ื“ื›ืชื™ื‘ ื•ื™ืจื ื”ืืœื”ื™ื ืืช ืžืขืฉื™ื”ื ื•ื›ืชื™ื‘ ื•ื™ื ื—ื ื”ืืœื”ื™ื ืขืœ ื”ืจืขื” ืืฉืจ ื“ื‘ืจ ืœืขืฉื•ืช ืœื”ื ื•ืœื ืขืฉื”

And Rabbi Yitzแธฅak said: A personโ€™s sentence is torn up on account of four types of actions. These are: Giving charity, crying out in prayer, a change of oneโ€™s name, and a change of oneโ€™s deeds for the better. An allusion may be found in Scripture for all of them: Giving charity, as it is written: โ€œAnd charity delivers from deathโ€ (Proverbs 10:2); crying out in prayer, as it is written: โ€œThen they cry to the Lord in their trouble, and He brings them out of their distressesโ€ (Psalms 107:28); a change of oneโ€™s name, as it is written: โ€œAs for Sarai your wife, you shall not call her name Sarai, but Sarah shall her name beโ€ (Genesis 17:15), and it is written there: โ€œAnd I will bless her, and I will also give you a son from herโ€ (Genesis 17:16); a change of oneโ€™s deeds for the better, as it is written: โ€œAnd God saw their deedsโ€ (Jonah 3:10), and it is written there: โ€œAnd God repented of the evil, which He had said He would do to them, and He did not do itโ€ (Jonah 3:10).

ื•ื™ืฉ ืื•ืžืจื™ื ืืฃ ืฉื™ื ื•ื™ ืžืงื•ื ื“ื›ืชื™ื‘ ื•ื™ืืžืจ ื”ืณ ืืœ ืื‘ืจื ืœืš ืœืš ืžืืจืฆืš ื•ื”ื“ืจ ื•ืืขืฉืš ืœื’ื•ื™ ื’ื“ื•ืœ ื•ืื™ื“ืš ื”ื”ื•ื ื–ื›ื•ืชื ื“ืืจืฅ ื™ืฉืจืืœ ื”ื•ื ื“ืื”ื ื™ื ืœื™ื”

And some say: Also, a change of oneโ€™s place of residence cancels an evil judgment, as it is written: โ€œAnd the Lord said to Abram: Go you out of your countyโ€ (Genesis 12:1), and afterward it is written: โ€œAnd I will make of you a great nationโ€ (Genesis 12: 2). The Gemara explains: And the other one, i.e., Rabbi Yitzแธฅak, who does not include a change of residence in his list, holds that in the case of Abram, it was the merit and sanctity of Eretz Yisrael that helped him become the father of a great nation.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื—ื™ื™ื‘ ืื“ื ืœื”ืงื‘ื™ืœ ืคื ื™ ืจื‘ื• ื‘ืจื’ืœ ืฉื ืืžืจ ืžื“ื•ืข ืืช ื”ื•ืœื›ืช ืืœื™ื• ื”ื™ื•ื ืœื ื—ื“ืฉ ื•ืœื ืฉื‘ืช ืžื›ืœืœ ื“ื‘ื—ื“ืฉ ื•ืฉื‘ืช ืื™ื‘ืขื™ ืœื” ืœืžื™ื–ืœ

The Gemara cites two more statements in the name of Rabbi Yitzแธฅak, relating to the Festivals: And Rabbi Yitzแธฅak said: A person is obligated to go out and greet his teacher on a Festival, as it is stated that the husband of the Shunamite woman asked, when she was readying herself to go to the prophet: โ€œWhy will you go to him today; it is neither the New Moon nor Shabbatโ€ (II Kings 4:23). By inference, we learn that on the New Moon and on Shabbat, which in this context means a Festival that is a day of rest, she was required to go.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื—ื™ื™ื‘ ืื“ื ืœื˜ื”ืจ ืืช ืขืฆืžื• ื‘ืจื’ืœ ืฉื ืืžืจ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื•

And Rabbi Yitzแธฅak said: A person is obligated to purify himself on a Festival, as it is stated: โ€œAnd their carcasses you shall not touch; they are impure to youโ€ (Leviticus 11:8). This verse is referring to the Festivals, as taught in the following baraita.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื• ื™ื›ื•ืœ ื™ื”ื• ื™ืฉืจืืœ ืžื•ื–ื”ืจื™ืŸ ืขืœ ืžื’ืข ื ื‘ื™ืœื” ืชืœืžื•ื“ ืœื•ืžืจ ืืžื•ืจ ืืœ ื”ื›ื”ื ื™ื ื‘ื ื™ ืื”ืจืŸ ื‘ื ื™ ืื”ืจืŸ ืžื•ื–ื”ืจื™ืŸ ื‘ื ื™ ื™ืฉืจืืœ ืื™ืŸ ืžื•ื–ื”ืจื™ืŸ

This is also taught in a baraita: The verse states: โ€œAnd their carcass you shall not touch.โ€ One might have thought that ordinary Jews are prohibited from touching an animal carcass. Therefore, the verse states: โ€œSpeak to the priests, the sons of Aaron, and say to them: There shall none be defiled for the dead among his peopleโ€ (Leviticus 21:1). It is derived from here that the sons of Aaron are prohibited from defiling themselves, but the children of Israel, i.e., non-priests, are not prohibited from doing so.

ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ื˜ื•ืžืื” ื—ืžื•ืจื” ื›ื”ื ื™ื ืžื•ื–ื”ืจื™ืŸ ื™ืฉืจืืœื™ื ืื™ื ืŸ ืžื•ื–ื”ืจื™ืŸ ื˜ื•ืžืื” ืงืœื” ืœื ื›ืœ ืฉื›ืŸ ืืœื ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื• ื‘ืจื’ืœ

But are these matters not an a fortiori inference? If, with regard to of severe impurity, i.e., contact with a human corpse, priests are prohibited from defiling themselves, while ordinary Israelites are not prohibited from doing so, in the case of light impurity, e.g., touching an animal carcass, is it not all the more so that Israelites be permitted to defile themselves? Rather, what is the meaning when the verse states: โ€œAnd their carcass you shall not touch?โ€ It means that on a Festival all are obligated to purify themselves.

ืืžืจ ืจื‘ื™ ื›ืจื•ืกืคื“ืื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืฉื” ืกืคืจื™ื ื ืคืชื—ื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ืื—ื“ ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ื“ ืฉืœ ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ื“ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื—ื™ื™ื ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœืžื™ืชื” ื‘ื™ื ื•ื ื™ื™ื ืชืœื•ื™ื™ืŸ ื•ืขื•ืžื“ื™ืŸ ืžืจืืฉ ื”ืฉื ื” ื•ืขื“ ื™ื•ื ื”ื›ืคื•ืจื™ื ื–ื›ื• ื ื›ืชื‘ื™ืŸ ืœื—ื™ื™ื ืœื ื–ื›ื• ื ื›ืชื‘ื™ืŸ ืœืžื™ืชื”

ยง The Gemara goes back to discuss the Day of Judgment. Rabbi Kruspedai said that Rabbi Yoแธฅanan said: Three books are opened on Rosh HaShana before the Holy One, Blessed be He: One of wholly wicked people, and one of wholly righteous people, and one of middling people whose good and bad deeds are equally balanced. Wholly righteous people are immediately written and sealed for life; wholly wicked people are immediately written and sealed for death; and middling people are left with their judgment suspended from Rosh HaShana until Yom Kippur, their fate remaining undecided. If they merit, through the good deeds and mitzvot that they perform during this period, they are written for life; if they do not so merit, they are written for death.

ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ืžืื™ ืงืจื ื™ืžื—ื• ืžืกืคืจ ื—ื™ื™ื ื•ืขื ืฆื“ื™ืงื™ื ืืœ ื™ื›ืชื‘ื• ื™ืžื—ื• ืžืกืคืจ ื–ื” ืกืคืจืŸ ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื—ื™ื™ื ื–ื” ืกืคืจืŸ ืฉืœ ืฆื“ื™ืงื™ื ื•ืขื ืฆื“ื™ืงื™ื ืืœ ื™ื›ืชื‘ื• ื–ื” ืกืคืจืŸ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื

Rabbi Avin said: What is the verse that alludes to this? โ€œLet them be blotted out of the book of the living, but not be written with the righteousโ€ (Psalms 69:29). โ€œLet them be blotted out of the bookโ€; this is the book of wholly wicked people, who are blotted out from the world. โ€œOf the livingโ€; this is the book of wholly righteous people. โ€œBut not be written with the righteousโ€; this is the book of middling people, who are written in a separate book, not with the righteous.

ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืžื”ื›ื ื•ืื ืื™ืŸ ืžื—ื ื™ ื ื ืžืกืคืจืš ืืฉืจ ื›ืชื‘ืช ืžื—ื ื™ ื ื ื–ื” ืกืคืจืŸ ืฉืœ ืจืฉืขื™ื ืžืกืคืจืš ื–ื” ืกืคืจืŸ ืฉืœ ืฆื“ื™ืงื™ื ืืฉืจ ื›ืชื‘ืช ื–ื” ืกืคืจืŸ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื

Rav Naแธฅman bar Yitzแธฅak said: This matter is derived from here: โ€œAnd if not, blot me, I pray You, out of Your book which you have writtenโ€ (Exodus 32:32). โ€œBlot me, I pray Youโ€; this is the book of wholly wicked people, who are blotted out from the world. โ€œOut of Your bookโ€; this is the book of wholly righteous people, which is special and attributed to God Himself. โ€œWhich You have writtenโ€; this is the book of middling people.

ืชื ื™ื ื‘ื™ืช ืฉืžืื™ ืื•ืžืจื™ื ืฉืœืฉ ื›ืชื•ืช ื”ืŸ ืœื™ื•ื ื”ื“ื™ืŸ ืื—ืช ืฉืœ ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ืช ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ืช ืฉืœ ื‘ื™ื ื•ื ื™ื™ื ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื—ื™ื™ ืขื•ืœื ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื’ื™ื”ื ื ืฉื ืืžืจ ื•ืจื‘ื™ื ืžื™ืฉื ื™ ืื“ืžืช ืขืคืจ ื™ืงื™ืฆื• ืืœื” ืœื—ื™ื™ ืขื•ืœื ื•ืืœื” ืœื—ืจืคื•ืช ืœื“ืจืื•ืŸ ืขื•ืœื ื‘ื™ื ื•ื ื™ื™ื ื™ื•ืจื“ื™ืŸ ืœื’ื™ื”ื ื

It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna, as it is stated: โ€œAnd many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contemptโ€ (Daniel 12:2). Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins,

Masechet Rosh Hashana ย is dedicated anonymously in honor ofย Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

This month's shiurim are dedicated by Tamara Katz in memory of her maternal grandparents, Sarah bat Chaya v'Tzvi Hirsh and Meir Leib ben Esther v'Harav Yehoshua Zelig whose yahrzeits are both this month.

And in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel Vโ€™Naomi zโ€™l during the period of shloshim by her husband, children and grandchildren.

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The William Davidson Talmud | Powered by Sefaria

Rosh Hashanah 16

ืžืชื ื™ืณ ื‘ืืจื‘ืขื” ืคืจืงื™ื ื”ืขื•ืœื ื ื™ื“ื•ืŸ ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ืจืืฉ ื”ืฉื ื” ื›ืœ ื‘ืื™ ืขื•ืœื ืขื•ื‘ืจื™ืŸ ืœืคื ื™ื• ื›ื‘ื ื™ ืžืจื•ืŸ ืฉื ืืžืจ ื”ื™ื•ืฆืจ ื™ื—ื“ ืœื‘ื ื”ืžื‘ื™ืŸ ืืœ ื›ืœ ืžืขืฉื™ื”ื ื•ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื

MISHNA: At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana all creatures pass before Him like sheep [benei maron], as it is stated: โ€œHe Who fashions their hearts alike, Who considers all their deedsโ€ (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.

ื’ืžืณ ื”ื™ ืชื‘ื•ืื” ืื™ืœื™ืžื ื”ื ืชื‘ื•ืื” ื“ืงื™ื™ืžื ื›ืœ ื”ื ื™ ื”ืจืคืชืงื™ ื“ืขื“ื• ืขืœื” ืื™ืžืช ืื™ืชื“ื•ืŸ ืืœื ืชื‘ื•ืื” ื“ืžื–ื“ืจืขื

GEMARA: The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: Which grain is judged on Passover? If we say it is the grain that is presently standing in the fields ready to be reaped between Passover and Shavuot, when was judgment passed with regard to all those events [harpatkei] that already happened to the grain while it was growing in the winter? Rather, the mishna must be referring to the grain that will be sown over the coming year.

ืœืžื™ืžืจื ื“ื—ื“ ื“ื™ื ื ืžืชื“ื ื ื•ื”ืชื ื™ื ืชื‘ื•ืื” ืฉืื™ืจืข ื‘ื” ืงืจื™ ืื• ืื•ื ืก ืงื•ื“ื ื”ืคืกื— ื ื™ื“ื•ื ื™ืช ืœืฉืขื‘ืจ ืœืื—ืจ ื”ืคืกื— ื ื™ื“ื•ื ื™ืช ืœื”ื‘ื ืื“ื ืฉืื™ืจืข ื‘ื• ืงืจื™ ืื• ืื•ื ืก ืงื•ื“ื ื™ื•ื ื”ื›ืคื•ืจื™ื ื ื™ื“ื•ืŸ ืœืฉืขื‘ืจ ืœืื—ืจ ื™ื•ื ื”ื›ืคื•ืจื™ื ื ื™ื“ื•ืŸ ืœื”ื‘ื

The Gemara asks further: Is this to say that only one judgment is passed concerning a particular crop, and no more? But isnโ€™t it taught in a baraita: If grain suffers an incident or accident before Passover, it was judged in the past, the previous Passover; if this occurs after Passover, it was judged this Passover for the future. And similarly, if a person suffered an incident or accident before Yom Kippur, he was judged in the past, the previous Rosh HaShana; if this occurred after Yom Kippur, he was judged this Rosh HaShana for the future.

ืืžืจ ืจื‘ื ืฉืžืข ืžื™ื ื” ืชืจื™ ื“ื™ื ื™ ืžืชื“ื ื ืืžืจ ืื‘ื™ื™ ื”ืœื›ืš ื›ื™ ื—ื–ื™ ืื™ื ืฉ ื“ืžืฆืœื— ื–ืจืขื ืืคืœื ืœื™ืงื“ื™ื ื•ืœื™ื–ืจืข ื—ืจืคื ื“ืขื“ ื“ืžื˜ื™ ืœืžื“ื™ื™ื ื™ื” ืงื“ื™ื ืกืœื™ืง

Rava said: Learn from here that two judgments are passed concerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. Abaye said: Therefore, if a person sees that his slow-growing crops, those that are sown at the beginning of the winter but ripen only in the spring or summer, are doing well, he should quickly sow fast-growing crops, such as barley, which can be sown at the end of the winter and still ripen before Passover, as before it is brought to judgment on the next Passover it will already have successfully grown, since he knows that this yearโ€™s crops were judged for a favorable yield.

ืžื ื™ ืžืชื ื™ืชื™ืŸ ืœื ืจื‘ื™ ืžืื™ืจ ื•ืœื ืจื‘ื™ ื™ื”ื•ื“ื” ื•ืœื ืจื‘ื™ ื™ื•ืกื™ ื•ืœื ืจื‘ื™ ื ืชืŸ

The Gemara raises a question about the mishna: Whose opinion is expressed in the mishna? It is not in accordance with the opinion of Rabbi Meir, and not in accordance with the opinion of Rabbi Yehuda, and not in accordance with the opinion of Rabbi Yosei, and not in accordance with the opinion of Rabbi Natan.

ื“ืชื ื™ื ื”ื›ืœ ื ื™ื“ื•ื ื™ื ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื”ื ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื”ื›ืœ ื ื™ื“ื•ื ื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื”ื ื ื—ืชื ื›ืœ ืื—ื“ ื•ืื—ื“ ื‘ื–ืžื ื• ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื ื•ืื“ื ื ื™ื“ื•ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื• ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

The Gemara explains: As it is taught in a baraita: All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; this is the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its own time: On Passover the sentence is sealed concerning grain; on Shavuot concerning fruits that grow on a tree; on the festival of Sukkot they are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur.

ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ืื“ื ื ื™ื“ื•ืŸ ื‘ื›ืœ ื™ื•ื ืฉื ืืžืจ ื•ืชืคืงื“ื ื• ืœื‘ืงืจื™ื ืจื‘ื™ ื ืชืŸ ืื•ืžืจ ืื“ื ื ื™ื“ื•ืŸ ื‘ื›ืœ ืฉืขื” ืฉื ืืžืจ ืœืจื’ืขื™ื ืชื‘ื—ื ื ื•

Rabbi Yosei says: A person is judged every day, and not just once a year, as it is stated: โ€œYou visit him every morningโ€ (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. Rabbi Natan says: A person is judged every hour, as it is stated: โ€œYou try him every momentโ€ (Job 7:18).

ื•ื›ื™ ืชื™ืžื ืœืขื•ืœื ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื™ื ื•ื›ื™ ืงืชื ื™ ืžืชื ื™ืชื™ืŸ ืื’ื–ืจ ื“ื™ืŸ ืื™ ื”ื›ื™ ืงืฉื™ื ืื“ื

And lest you say that actually, the mishna is taught in accordance with the opinion of Rabbi Yehuda, and when the mishna is taught, it is taught with regard to the sentence, and not the judgments, which are all passed on Rosh HaShana, if so, it is difficult with regard to mankind, as the mishna should have stated that the sentence is sealed on Yom Kippur.

ืืžืจ ืจื‘ื ื”ืื™ ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ื”ื™ื ื“ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ื‘ืืจื‘ืขื” ืคืจืงื™ื ื”ืขื•ืœื ื ื™ื“ื•ืŸ ื‘ืคืกื— ืขืœ ื”ืชื‘ื•ืื” ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื‘ื—ื’ ื ื™ื“ื•ื ื™ืŸ ืขืœ ื”ืžื™ื ื•ืื“ื ื ื™ื“ื•ืŸ ื‘ืจืืฉ ื”ืฉื ื” ื•ื’ื–ืจ ื“ื™ืŸ ืฉืœื• ื ื—ืชื ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื ื•ื›ื™ ืงืชื ื™ ืžืชื ื™ืชื™ืŸ ืืชื—ืœืช ื“ื™ืŸ

Rava said: The tanna of the mishna is a tanna from the school of Rabbi Yishmael, as a tanna from the school of Rabbi Yishmael taught: At four times of the year the world is judged: On Passover concerning grain; on Shavuot concerning fruits that grow on a tree; on the festival of Sukkot they are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught, it is taught with regard to the beginning of the judgment process, i.e., the judgment of mankind is initially passed on Rosh HaShana.

ืืžืจ ืจื‘ ื—ืกื“ื ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ื™ื•ืกื™ ื›ื“ืงืืžืจ ื˜ืขืžื™ื” ื•ืชืคืงื“ื ื• ืœื‘ืงืจื™ื ืื ืŸ ื”ื›ื™ ืงืืžืจื™ื ืŸ ืžืื™ ื˜ืขืžื ืœื ืืžืจ ื›ืจื‘ื™ ื ืชืŸ ื‘ื—ื™ื ื” ืขื™ื•ื ื™ ื‘ืขืœืžื ื”ื™ื ืคืงื™ื“ื” ื ืžื™ ืขื™ื•ื ื™ ื‘ืขืœืžื ื”ื™ื

Rav แธคisda said: What is the reason for the opinion of Rabbi Yosei? The Gemara is astonished by this question: Why ask about his reason? He stated his reason, the verse that states: โ€œYou visit him every morning.โ€ The Gemara explains: This is what we are saying: If Rabbi Yosei relies on this verse, what is the reason that he did not state his opinion in accordance with the opinion of Rabbi Natan that a person is judged every hour? And if you say that he holds that the verse โ€œYou try him every momentโ€ cannot serve as proof, because trying merely indicates examination and not actual judgment, then in the same way visiting merely indicates examination. If so, there is no clear proof from this verse.

ืืœื ืืžืจ ืจื‘ ื—ืกื“ื ื˜ืขืžื™ื” ื“ืจื‘ื™ ื™ื•ืกื™ ืžื”ื›ื ืœืขืฉื•ืช ืžืฉืคื˜ ืขื‘ื“ื• ื•ืžืฉืคื˜ ืขืžื• ื™ืฉืจืืœ ื“ื‘ืจ ื™ื•ื ื‘ื™ื•ืžื•

Rather, Rav แธคisda said: Rabbi Yoseiโ€™s reason is from here, another verse, which states: โ€œTo make the judgment of His servant and the judgment of His people Israel at all times, as each day may requireโ€ (I Kings 8:19), which indicates that the entire world is judged every day.

ื•ืืžืจ ืจื‘ ื—ืกื“ื ืžืœืš ื•ืฆื‘ื•ืจ ืžืœืš ื ื›ื ืก ืชื—ืœื” ืœื“ื™ืŸ ืฉื ืืžืจ ืœืขืฉื•ืช ืžืฉืคื˜ ืขื‘ื“ื• ื•ืžืฉืคื˜ ืขืžื• ื™ืฉืจืืœ ืžืื™ ื˜ืขืžื ืื™ื‘ืขื™ืช ืื™ืžื ืœืื• ืื•ืจื— ืืจืขื ืœืžื™ืชื‘ ืžืœื›ื ืื‘ืจืื™ ื•ืื™ื‘ืขื™ืช ืื™ืžื ืžืงืžื™ ื“ืœื™ืคื•ืฉ ื—ืจื•ืŸ ืืฃ

ยง About this verse Rav แธคisda said: When a king and a community are brought before God for judgment, the king is brought in for judgment first, as it is stated: โ€œTo make the judgment of His servant,โ€ and afterward: โ€œAnd the judgment of His people Israel.โ€ What is the reason for this? If you wish, say that it is not proper conduct for the king to stand outside and wait for the trial of his subjects to come to an end. And if you wish, say instead that the king is brought in first so that he may be judged before Godโ€™s anger intensifies due to the sins of the community, and consequently he may be saved from overly harsh judgment.

ืืžืจ ืจื‘ ื™ื•ืกืฃ ื›ืžืืŸ ืžืฆืœื™ื ืŸ ื”ืื™ื“ื ื ืืงืฆื™ืจื™ ื•ืืžืจื™ืขื™ ื›ืžืืŸ ื›ืจื‘ื™ ื™ื•ืกื™ ื•ืื™ื‘ืขื™ืช ืื™ืžื ืœืขื•ืœื ื›ืจื‘ื ืŸ ื•ื›ื“ืจื‘ื™ ื™ืฆื—ืง ื“ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื™ืคื” ืฆืขืงื” ืœืื“ื ื‘ื™ืŸ ืงื•ื“ื ื’ื–ืจ ื“ื™ืŸ ื‘ื™ืŸ ืœืื—ืจ ื’ื–ืจ ื“ื™ืŸ

Rav Yosef said: In accordance with whose opinion do we pray nowadays on a daily basis for the sick and afflicted? The Gemara repeats the question: In accordance with whose opinion? It is in accordance with the opinion of Rabbi Yosei, who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. And if you wish, say that actually, normative practice is even in accordance with the opinion of the Rabbis, who hold that one is judged only once a year, but also in accordance with the opinion of Rabbi Yitzแธฅak. As Rabbi Yitzแธฅak said: Crying out to God is beneficial for a person both before his sentence has been issued and after his sentence has been issued.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืžืฉื•ื ืจื‘ื™ ืขืงื™ื‘ื ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื”ื‘ื™ืื• ืขื•ืžืจ ื‘ืคืกื— ืžืคื ื™ ืฉื”ืคืกื— ื–ืžืŸ ืชื‘ื•ืื” ื”ื•ื ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื”ื‘ื™ืื• ืœืคื ื™ ืขื•ืžืจ ื‘ืคืกื— ื›ื“ื™ ืฉืชืชื‘ืจืš ืœื›ื ืชื‘ื•ืื” ืฉื‘ืฉื“ื•ืช ื•ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื”ื‘ื™ืื• ืฉืชื™ ื”ืœื—ื ื‘ืขืฆืจืช ืžืคื ื™ ืฉืขืฆืจืช ื–ืžืŸ ืคื™ืจื•ืช ื”ืื™ืœืŸ ื”ื•ื ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื”ื‘ื™ืื• ืœืคื ื™ ืฉืชื™ ื”ืœื—ื ื‘ืขืฆืจืช ื›ื“ื™ ืฉื™ืชื‘ืจื›ื• ืœื›ื ืคื™ืจื•ืช ื”ืื™ืœืŸ

ยง It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: For what reason did the Torah say: Bring the omer offering on the second day of Passover? It is because Passover is the time of grain, the beginning of the grain harvest season, and therefore the Holy One, Blessed be He, said: Bring the omer offering before Me on Passover so that the grain in the fields will be blessed for you. And for what reason did the Torah say: Bring the offering of the two loaves from the new wheat on Shavuot? It is because Shavuot is the time of the fruits that grow on a tree, when it begins to ripen, and therefore the Holy One, Blessed be He, said: Bring the offering of the two loaves before Me on Shavuot so that the fruits that grow on a tree will be blessed for you.

ื•ืžืคื ื™ ืžื” ืืžืจื” ืชื•ืจื” ื ืกื›ื• ืžื™ื ื‘ื—ื’ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื ืกื›ื• ืœืคื ื™ ืžื™ื ื‘ื—ื’ ื›ื“ื™ ืฉื™ืชื‘ืจื›ื• ืœื›ื ื’ืฉืžื™ ืฉื ื” ื•ืืžืจื• ืœืคื ื™ ื‘ืจืืฉ ื”ืฉื ื” ืžืœื›ื™ื•ืช ื–ื›ืจื•ื ื•ืช ื•ืฉื•ืคืจื•ืช ืžืœื›ื™ื•ืช ื›ื“ื™ ืฉืชืžืœื™ื›ื•ื ื™ ืขืœื™ื›ื ื–ื›ืจื•ื ื•ืช ื›ื“ื™ ืฉื™ืขืœื” ื–ื›ืจื•ื ื™ื›ื ืœืคื ื™ ืœื˜ื•ื‘ื” ื•ื‘ืžื” ื‘ืฉื•ืคืจ

And for what reason did the Torah say: Pour water onto the altar in the Temple on the festival of Sukkot? The Holy One, Blessed be He, said: Pour water before Me on the festival of Sukkot so that the rains of the year, which begin to fall after Sukkot, will be blessed for you. And recite before Me on Rosh HaShana verses that mention Kingships, Remembrances, and Shofarot: Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what will the remembrance rise? It will rise with the shofar.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืœืžื” ืชื•ืงืขื™ืŸ ื‘ืฉื•ืคืจ ืฉืœ ืื™ืœ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืชืงืขื• ืœืคื ื™ ื‘ืฉื•ืคืจ ืฉืœ ืื™ืœ ื›ื“ื™ ืฉืื–ื›ื•ืจ ืœื›ื ืขืงื™ื“ืช ื™ืฆื—ืง ื‘ืŸ ืื‘ืจื”ื ื•ืžืขืœื” ืื ื™ ืขืœื™ื›ื ื›ืื™ืœื• ืขืงื“ืชื ืขืฆืžื›ื ืœืคื ื™

Similarly, Rabbi Abbahu said: Why does one sound a blast with a shofar made from a ramโ€™s horn on Rosh HaShana? The Holy One, Blessed be He, said: Sound a blast before Me with a shofar made from a ramโ€™s horn, so that I will remember for you the binding of Isaac, son of Abraham, in whose stead a ram was sacrificed, and I will ascribe it to you as if you had bound yourselves before Me.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืœืžื” ืชื•ืงืขื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ืœืžื” ืชื•ืงืขื™ืŸ ืจื—ืžื ื ืืžืจ ืชืงืขื• ืืœื ืœืžื” ืžืจื™ืขื™ืŸ ืžืจื™ืขื™ืŸ ืจื—ืžื ื ืืžืจ ื–ื›ืจื•ืŸ ืชืจื•ืขื” ืืœื ืœืžื” ืชื•ืงืขื™ืŸ ื•ืžืจื™ืขื™ืŸ ื›ืฉื”ืŸ ื™ื•ืฉื‘ื™ืŸ

Rabbi Yitzแธฅak said: Why does one sound [tokin] a blast on Rosh HaShana? The Gemara is astonished by the question: Why do we sound a blast? The Merciful One states in the verse: โ€œSound [tiku] a shofarโ€ (Psalms 81:4). Rather, the question is: Why does one sound a staccato series of shofar blasts [terua] in addition to a long continuous shofar blast [tekia]? The Gemara is still surprised by the question: Sound a terua? The Merciful One states: โ€œIn the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns [terua]โ€ (Leviticus 23:24). Rather, Rabbi Yitzแธฅak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: Why does one sound a long, continuous shofar blast [tekia] and then a staccato series of shofar blasts [terua] while the congregation is still sitting before the silent prayer,

ื•ืชื•ืงืขื™ืŸ ื•ืžืจื™ืขื™ืŸ ื›ืฉื”ืŸ ืขื•ืžื“ื™ืŸ ื›ื“ื™ ืœืขืจื‘ื‘ ื”ืฉื˜ืŸ

and then sound again a tekia and a terua while they are standing in the Amida prayer? He answers: In order to confuse the Satan, for this double blowing of the shofar demonstrates Israelโ€™s love for the mitzva, and this will confuse Satan when he brings his accusations against Israel before the heavenly court, and the Jewish people will receive a favorable judgment.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื›ืœ ืฉื ื” ืฉืื™ืŸ ืชื•ืงืขื™ืŸ ืœื” ื‘ืชื—ืœืชื” ืžืจื™ืขื™ืŸ ืœื” ื‘ืกื•ืคื” ืžืื™ ื˜ืขืžื ื“ืœื ืื™ืขืจื‘ื‘ ืฉื˜ืŸ

And Rabbi Yitzแธฅak said, playing on the double meaning of the word meriโ€™in, which can mean either sound a terua or cause misfortune: Any year during which, due to some mishap, the shofar was not sounded at its beginning will suffer evil and misfortune at its end. What is the reason? Because Satan was not confused, and he was able to put forward his accusations, so that the Jewish people would be punished.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื›ืœ ืฉื ื” ืฉืจืฉื” ื‘ืชื—ืœืชื” ืžืชืขืฉืจืช ื‘ืกื•ืคื” ืฉื ืืžืจ ืžืจืืฉื™ืช ื”ืฉื ื” ืžืจืฉื™ืช ื›ืชื™ื‘ ื•ืขื“ ืื—ืจื™ืช ืกื•ืคื” ืฉื™ืฉ ืœื” ืื—ืจื™ืช

ยง The Gemara brings a series of statements in the name of Rabbi Yitzแธฅak, all of which relate to judgment: And Rabbi Yitzแธฅak said: Any year that is poor [rasha] and troubled at its beginning will be made rich at its end, for it is stated: โ€œFrom the beginning [mereishit] of the yearโ€ (Deuteronomy 11:12). The word meireishit is written defectively, without an alef, so that it may also be understood in the sense of rashut, poverty. The verse continues: โ€œAnd until the end [aแธฅarit] of the year,โ€ which means that the end of the year will have expectations of good things in the end [aแธฅarit].

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืื™ืŸ ื“ื ื™ืŸ ืืช ื”ืื“ื ืืœื ืœืคื™ ืžืขืฉื™ื• ืฉืœ ืื•ืชื” ืฉืขื” ืฉื ืืžืจ ื›ื™ ืฉืžืข ืืœื”ื™ื ืืœ ืงื•ืœ ื”ื ืขืจ ื‘ืืฉืจ ื”ื•ื ืฉื

And Rabbi Yitzแธฅak said: A man is judged only according to his deeds at the time of his judgment, and not according to his future deeds, as it is stated with regard to Ishmael: โ€œFor God has heard the voice of the lad where he isโ€ (Genesis 21:17). Although Ishmael and his descendants would act wickedly in the future, his prayer was heard and answered because he was innocent at the time.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืฉืœืฉื” ื“ื‘ืจื™ื ืžื–ื›ื™ืจื™ืŸ ืขื•ื ื•ืชื™ื• ืฉืœ ืื“ื ืืœื• ื”ืŸ ืงื™ืจ ื ื˜ื•ื™ ื•ืขื™ื•ืŸ ืชืคืœื” ื•ืžื•ืกืจ ื“ื™ืŸ ืขืœ ื—ื‘ื™ืจื• ื“ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ื›ืœ ื”ืžื•ืกืจ ื“ื™ืŸ ืขืœ ื—ื‘ื™ืจื• ื”ื•ื ื ืขื ืฉ ืชื—ืœื” ืฉื ืืžืจ ื•ืชืืžืจ ืฉืจื™ ืืœ ืื‘ืจื ื—ืžืกื™ ืขืœื™ืš ื•ื›ืชื™ื‘ ื•ื™ื‘ื ืื‘ืจื”ื ืœืกืคื•ื“ ืœืฉืจื” ื•ืœื‘ื›ื•ืชื”

And Rabbi Yitzแธฅak said: Three matters evoke a personโ€™s sins, and they are: Endangering oneself by sitting next to an inclined wall that is about to collapse; expecting prayer to be accepted, as that leads to an assessment of oneโ€™s status and merit; and passing a case against another to Heaven, for Rabbi Avin said: Anyone who passes a case against another to God is punished first. Praying for God to pass judgment on another causes oneโ€™s own deeds to be examined and compared with the deeds of the other, as it is stated: โ€œAnd Sarai said to Abram: My anger be upon you; I have given my maid into your bosom, and when she saw that she had conceived, I was despised in her eyes; let the Lord judge between me and youโ€ (Genesis 16:5), and it is written afterward: โ€œAnd Abraham came to mourn for Sarah and to weep for herโ€ (Genesis 23:2). Sarah called upon Heaven to pass judgment between her and her husband, and therefore she was punished and died first.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืจื‘ืขื” ื“ื‘ืจื™ื ืžืงืจืขื™ืŸ ื’ื–ืจ ื“ื™ื ื• ืฉืœ ืื“ื ืืœื• ื”ืŸ ืฆื“ืงื” ืฆืขืงื” ืฉื™ื ื•ื™ ื”ืฉื ื•ืฉื™ื ื•ื™ ืžืขืฉื” ืฆื“ืงื” ื“ื›ืชื™ื‘ ื•ืฆื“ืงื” ืชืฆื™ืœ ืžืžื•ืช ืฆืขืงื” ื“ื›ืชื™ื‘ ื•ื™ืฆืขืงื• ืืœ ื”ืณ ื‘ืฆืจ ืœื”ื ื•ืžืžืฆื•ืงื•ืชื™ื”ื ื™ื•ืฆื™ืื ืฉื™ื ื•ื™ ื”ืฉื ื“ื›ืชื™ื‘ ืฉืจื™ ืืฉืชืš ืœื ืชืงืจื ืืช ืฉืžื” ืฉืจื™ ื›ื™ ืฉืจื” ืฉืžื” ื•ื›ืชื™ื‘ ื•ื‘ืจื›ืชื™ ืื•ืชื” ื•ื’ื ื ืชืชื™ ืžืžื ื” ืœืš ื‘ืŸ ืฉื™ื ื•ื™ ืžืขืฉื” ื“ื›ืชื™ื‘ ื•ื™ืจื ื”ืืœื”ื™ื ืืช ืžืขืฉื™ื”ื ื•ื›ืชื™ื‘ ื•ื™ื ื—ื ื”ืืœื”ื™ื ืขืœ ื”ืจืขื” ืืฉืจ ื“ื‘ืจ ืœืขืฉื•ืช ืœื”ื ื•ืœื ืขืฉื”

And Rabbi Yitzแธฅak said: A personโ€™s sentence is torn up on account of four types of actions. These are: Giving charity, crying out in prayer, a change of oneโ€™s name, and a change of oneโ€™s deeds for the better. An allusion may be found in Scripture for all of them: Giving charity, as it is written: โ€œAnd charity delivers from deathโ€ (Proverbs 10:2); crying out in prayer, as it is written: โ€œThen they cry to the Lord in their trouble, and He brings them out of their distressesโ€ (Psalms 107:28); a change of oneโ€™s name, as it is written: โ€œAs for Sarai your wife, you shall not call her name Sarai, but Sarah shall her name beโ€ (Genesis 17:15), and it is written there: โ€œAnd I will bless her, and I will also give you a son from herโ€ (Genesis 17:16); a change of oneโ€™s deeds for the better, as it is written: โ€œAnd God saw their deedsโ€ (Jonah 3:10), and it is written there: โ€œAnd God repented of the evil, which He had said He would do to them, and He did not do itโ€ (Jonah 3:10).

ื•ื™ืฉ ืื•ืžืจื™ื ืืฃ ืฉื™ื ื•ื™ ืžืงื•ื ื“ื›ืชื™ื‘ ื•ื™ืืžืจ ื”ืณ ืืœ ืื‘ืจื ืœืš ืœืš ืžืืจืฆืš ื•ื”ื“ืจ ื•ืืขืฉืš ืœื’ื•ื™ ื’ื“ื•ืœ ื•ืื™ื“ืš ื”ื”ื•ื ื–ื›ื•ืชื ื“ืืจืฅ ื™ืฉืจืืœ ื”ื•ื ื“ืื”ื ื™ื ืœื™ื”

And some say: Also, a change of oneโ€™s place of residence cancels an evil judgment, as it is written: โ€œAnd the Lord said to Abram: Go you out of your countyโ€ (Genesis 12:1), and afterward it is written: โ€œAnd I will make of you a great nationโ€ (Genesis 12: 2). The Gemara explains: And the other one, i.e., Rabbi Yitzแธฅak, who does not include a change of residence in his list, holds that in the case of Abram, it was the merit and sanctity of Eretz Yisrael that helped him become the father of a great nation.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื—ื™ื™ื‘ ืื“ื ืœื”ืงื‘ื™ืœ ืคื ื™ ืจื‘ื• ื‘ืจื’ืœ ืฉื ืืžืจ ืžื“ื•ืข ืืช ื”ื•ืœื›ืช ืืœื™ื• ื”ื™ื•ื ืœื ื—ื“ืฉ ื•ืœื ืฉื‘ืช ืžื›ืœืœ ื“ื‘ื—ื“ืฉ ื•ืฉื‘ืช ืื™ื‘ืขื™ ืœื” ืœืžื™ื–ืœ

The Gemara cites two more statements in the name of Rabbi Yitzแธฅak, relating to the Festivals: And Rabbi Yitzแธฅak said: A person is obligated to go out and greet his teacher on a Festival, as it is stated that the husband of the Shunamite woman asked, when she was readying herself to go to the prophet: โ€œWhy will you go to him today; it is neither the New Moon nor Shabbatโ€ (II Kings 4:23). By inference, we learn that on the New Moon and on Shabbat, which in this context means a Festival that is a day of rest, she was required to go.

ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื—ื™ื™ื‘ ืื“ื ืœื˜ื”ืจ ืืช ืขืฆืžื• ื‘ืจื’ืœ ืฉื ืืžืจ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื•

And Rabbi Yitzแธฅak said: A person is obligated to purify himself on a Festival, as it is stated: โ€œAnd their carcasses you shall not touch; they are impure to youโ€ (Leviticus 11:8). This verse is referring to the Festivals, as taught in the following baraita.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื• ื™ื›ื•ืœ ื™ื”ื• ื™ืฉืจืืœ ืžื•ื–ื”ืจื™ืŸ ืขืœ ืžื’ืข ื ื‘ื™ืœื” ืชืœืžื•ื“ ืœื•ืžืจ ืืžื•ืจ ืืœ ื”ื›ื”ื ื™ื ื‘ื ื™ ืื”ืจืŸ ื‘ื ื™ ืื”ืจืŸ ืžื•ื–ื”ืจื™ืŸ ื‘ื ื™ ื™ืฉืจืืœ ืื™ืŸ ืžื•ื–ื”ืจื™ืŸ

This is also taught in a baraita: The verse states: โ€œAnd their carcass you shall not touch.โ€ One might have thought that ordinary Jews are prohibited from touching an animal carcass. Therefore, the verse states: โ€œSpeak to the priests, the sons of Aaron, and say to them: There shall none be defiled for the dead among his peopleโ€ (Leviticus 21:1). It is derived from here that the sons of Aaron are prohibited from defiling themselves, but the children of Israel, i.e., non-priests, are not prohibited from doing so.

ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ื˜ื•ืžืื” ื—ืžื•ืจื” ื›ื”ื ื™ื ืžื•ื–ื”ืจื™ืŸ ื™ืฉืจืืœื™ื ืื™ื ืŸ ืžื•ื–ื”ืจื™ืŸ ื˜ื•ืžืื” ืงืœื” ืœื ื›ืœ ืฉื›ืŸ ืืœื ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ื‘ื ื‘ืœืชื ืœื ืชื’ืขื• ื‘ืจื’ืœ

But are these matters not an a fortiori inference? If, with regard to of severe impurity, i.e., contact with a human corpse, priests are prohibited from defiling themselves, while ordinary Israelites are not prohibited from doing so, in the case of light impurity, e.g., touching an animal carcass, is it not all the more so that Israelites be permitted to defile themselves? Rather, what is the meaning when the verse states: โ€œAnd their carcass you shall not touch?โ€ It means that on a Festival all are obligated to purify themselves.

ืืžืจ ืจื‘ื™ ื›ืจื•ืกืคื“ืื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืฉื” ืกืคืจื™ื ื ืคืชื—ื™ืŸ ื‘ืจืืฉ ื”ืฉื ื” ืื—ื“ ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ื“ ืฉืœ ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ื“ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื—ื™ื™ื ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœืžื™ืชื” ื‘ื™ื ื•ื ื™ื™ื ืชืœื•ื™ื™ืŸ ื•ืขื•ืžื“ื™ืŸ ืžืจืืฉ ื”ืฉื ื” ื•ืขื“ ื™ื•ื ื”ื›ืคื•ืจื™ื ื–ื›ื• ื ื›ืชื‘ื™ืŸ ืœื—ื™ื™ื ืœื ื–ื›ื• ื ื›ืชื‘ื™ืŸ ืœืžื™ืชื”

ยง The Gemara goes back to discuss the Day of Judgment. Rabbi Kruspedai said that Rabbi Yoแธฅanan said: Three books are opened on Rosh HaShana before the Holy One, Blessed be He: One of wholly wicked people, and one of wholly righteous people, and one of middling people whose good and bad deeds are equally balanced. Wholly righteous people are immediately written and sealed for life; wholly wicked people are immediately written and sealed for death; and middling people are left with their judgment suspended from Rosh HaShana until Yom Kippur, their fate remaining undecided. If they merit, through the good deeds and mitzvot that they perform during this period, they are written for life; if they do not so merit, they are written for death.

ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ืžืื™ ืงืจื ื™ืžื—ื• ืžืกืคืจ ื—ื™ื™ื ื•ืขื ืฆื“ื™ืงื™ื ืืœ ื™ื›ืชื‘ื• ื™ืžื—ื• ืžืกืคืจ ื–ื” ืกืคืจืŸ ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื—ื™ื™ื ื–ื” ืกืคืจืŸ ืฉืœ ืฆื“ื™ืงื™ื ื•ืขื ืฆื“ื™ืงื™ื ืืœ ื™ื›ืชื‘ื• ื–ื” ืกืคืจืŸ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื

Rabbi Avin said: What is the verse that alludes to this? โ€œLet them be blotted out of the book of the living, but not be written with the righteousโ€ (Psalms 69:29). โ€œLet them be blotted out of the bookโ€; this is the book of wholly wicked people, who are blotted out from the world. โ€œOf the livingโ€; this is the book of wholly righteous people. โ€œBut not be written with the righteousโ€; this is the book of middling people, who are written in a separate book, not with the righteous.

ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืžื”ื›ื ื•ืื ืื™ืŸ ืžื—ื ื™ ื ื ืžืกืคืจืš ืืฉืจ ื›ืชื‘ืช ืžื—ื ื™ ื ื ื–ื” ืกืคืจืŸ ืฉืœ ืจืฉืขื™ื ืžืกืคืจืš ื–ื” ืกืคืจืŸ ืฉืœ ืฆื“ื™ืงื™ื ืืฉืจ ื›ืชื‘ืช ื–ื” ืกืคืจืŸ ืฉืœ ื‘ื™ื ื•ื ื™ื™ื

Rav Naแธฅman bar Yitzแธฅak said: This matter is derived from here: โ€œAnd if not, blot me, I pray You, out of Your book which you have writtenโ€ (Exodus 32:32). โ€œBlot me, I pray Youโ€; this is the book of wholly wicked people, who are blotted out from the world. โ€œOut of Your bookโ€; this is the book of wholly righteous people, which is special and attributed to God Himself. โ€œWhich You have writtenโ€; this is the book of middling people.

ืชื ื™ื ื‘ื™ืช ืฉืžืื™ ืื•ืžืจื™ื ืฉืœืฉ ื›ืชื•ืช ื”ืŸ ืœื™ื•ื ื”ื“ื™ืŸ ืื—ืช ืฉืœ ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ืช ืฉืœ ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื•ืื—ืช ืฉืœ ื‘ื™ื ื•ื ื™ื™ื ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื—ื™ื™ ืขื•ืœื ืจืฉืขื™ื ื’ืžื•ืจื™ืŸ ื ื›ืชื‘ื™ืŸ ื•ื ื—ืชืžื™ืŸ ืœืืœืชืจ ืœื’ื™ื”ื ื ืฉื ืืžืจ ื•ืจื‘ื™ื ืžื™ืฉื ื™ ืื“ืžืช ืขืคืจ ื™ืงื™ืฆื• ืืœื” ืœื—ื™ื™ ืขื•ืœื ื•ืืœื” ืœื—ืจืคื•ืช ืœื“ืจืื•ืŸ ืขื•ืœื ื‘ื™ื ื•ื ื™ื™ื ื™ื•ืจื“ื™ืŸ ืœื’ื™ื”ื ื

It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna, as it is stated: โ€œAnd many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contemptโ€ (Daniel 12:2). Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins,

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