משנה: בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִידּוֹן בַּפֶּסַח עַל הַתְּבוּאָה. בָּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן. וּבְרֹאשׁ הַשָּׁנָה כָּל־בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָי כִּבְנֵי מָרוֹן שֶׁנֶּאֱמַר הַיּוֹצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל־מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם׃ MISHNAH: On four times the world is judged. On Passover about grain, on Pentecost on tree fruits205In particular wine and olive oil., and on New Year’s Day all in the world pass before Him like bene maron206S. Liebermann follows J. Levy to read one word, Latin numerus, Greek νούμερον, “legion” on parade (the rabbis’ interpretation in the Halakhah and Samuel’s in the Babli 18a, bottom). A. M. Haberman prefers to read בְּנֵי מָרוֹם “heavenly beings”, noting that the Targum to Job translates Job.1.6">Job1:6: “It was on the day of judgment, on New Year’s Day, that groups of angels came to stand in judgment before the Eternal, and there came the Satan alone among them;” referred to by Rashi and Ibn Ezra ad loc., as it is said207Psalms.33.15">Ps.33:15., Who creates together their hearts, Who understands all their deeds. And on Tabernacles they are judged about water.
הלכה: אִית תַּנָּיֵי תַנֵּי. כּוּלְּהֹם נִידוֹנִין בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּינוֹ שֶׁלְכָּל־אֶחָד וְאֶחָד מִתְחַתֵּם בְּרֹאשׁ הַשָּׁנָה. אִית תַּנָּיֵי תַנֵּי. כּוּלְּהֹם נִידוֹנִין בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּינוֹ שֶׁלְכָּל־אֶחָד וְאֶחָד מִתְחַתֵּם בְּיוֹם הַכִּיפּוּרִים. אִית תַּנָּיֵי תַנֵּי. כּוּלְּהֹם נִידוֹנִין בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּינוֹ שֶׁלְכָּל־אֶחָד וְאֶחָד מִתְחַתֵּם בִּזְמַנּוֹ. אִית תַּנָּיֵי תַנֵּי. כָּל־אֶחָד וְאֶחָד נִידוֹן בִּזְמַנּוֹ וּגְזַר דִּינוֹ שֶׁלְכָּל־אֶחָד וְאֶחָד מִתְחַתֵּם בִּזְמַנּוֹ. מַתְנִיתָא כְּמָאן דְּאָמַר. כּוּלְּהֹם נִידוֹנִין בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּינוֹ שֶׁלְכָּל־אֶחָד וְאֶחָד מִתְחַתֵּם בִּזְמַנּוֹ. דְּתַנִּינָן וּבֶחָג נִידּוֹנִין עַל הַמָּיִם: מִלְּתֵיהּ דְּרַב אָֽמְרָה. כּוּלְּהֹם נִידוֹנִין בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּינוֹ שֶׁלְאֶחָד מֵהֶן מִתְחַתֵּם בְּרֹאשׁ הַשָּׁנָה. דְּתַנֵּי בִתְקִיעָיתָא דְּרַב. זֶה הַיּוֹם תְּחִילַּת מַעֲשֶׂיךָ. זִכָּרוֹן לְיוֹם רִאשׁוֹן. כִּי חוֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב. וְעַל הַמְּדִינוֹת בּוֹ יֵיאָמַר. אֵי זוֹ לַחֶרֶב וְאֵי זוֹ לַשָּׁלוֹם. אֵי זוֹ לָרָעָב וְאֵי זוֹ לַשּׂוֹבַע. וּבִרְיוֹת בּוֹ יִפָּקֵדוּ. לְהַזְכִּירָם לַחַיִים וְלַמָּוֶת. וּדְלֹא כְרִבִּי יּוֹסֵה. דְּרִבִּי יוֹסֵי אָמַר. יָחִיד נִידּוֹן בְּכָל־שָׁעָה. מַה טָעַם. וַתִּפְקְדֶ֥נּוּ לִבְקָרִ֑ים לִ֝רְגָעִ֗ים תִּבְחָנֶֽנּוּ׃ וַתִּפְקְדֶ֥נּוּ לִבְקָרִ֑ים זוֹ פַּרְנָסָתוֹ. לִ֝רְגָעִ֗ים תִּבְחָנֶֽנּוּ זוֹ אֲכִילָתוֹ. רִבִּי יִצְחָק רֹבָה בְשֵׁם רִבִּי. מֶלֶךְ וְצִיבּוּר נִידּוֹנִין בְּכָל־יוֹם. מַה טָעַם. לַֽעֲשׂ֣וֹת ׀ מִשְׁפַּ֣ט עַבְדּׄוֹ וּמִשְׁפַּ֛ט עַמּ֥וֹ יִשְׂרָאֵל֭ דְּבַר־י֥וֹם בְּיוֹמֽוֹ׃ אְמַר רִבִּי לֵוִי. וְה֗וּא יִשְׁפּוֹט תֵּבֵ֥ל בְּצֶ֑דֶק יָדִ֥ין לִ֝אֻמִּ֗ים בְּמֵישָׁרִֽים: הַקָּדוֹשׁ בְּרוּךְ הוּא דָּן אֶת יִשְׂרָאֵל בַּיּוֹם בְּשָׁעָה שֶׁהֵן עֲסוּקִין בְּמִצוֹת וְאֶת הָאוּמּוֹת בַּלַּיְלָה בְּשָׁעָה שֶׁהֵן בְּטֵילִין מִן הָעֲבֵירוֹת. שְׁמוּאֵל אָמַר. מִי שֶׁהוּא דָן אֶת יִשְׂרָאֵל דָּן אֶת הָאוּמּוֹת. מַה מְקַייֵם שְׁמוּאֵל יָדִ֥ין לְאוּמִּים בְּמֵישָׁרִֽים׃ דָּנָן כִּכְשֵׁירִים שֶׁבָּהֶן. מַזְכִּיר לָהֶם מַעֲשֶׂה יִתְרוֹ. מַזְכִּיר לָהֶן מַעֲשֶׂה רָחָב הַזּוֹנָה. HALAKHAH: There are Tannaim who state, all208The items mentioned in the Mishnah, grain, tree fruits, water. is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement209Opinion of R. Meïr (Tosephta 1:13, Babli 16a.) Here starts a new Genizah fragment (G).. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time210As stated in the Mishnah. Opinion of R. Jehudah (Tosephta 1:13, Babli 16a.). There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer211The text adopted by all Jewish rites for the middle section of the musaf prayer on New Year’s Day. of Rav: “This is the day, the beginning of Your works, remembrance of the First Day212He identifies the First Day of Creation (or probably the Sixth Day, creation of Man) with New Year’s Day., for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty213Since plenty means abundance of grain, wine, and oil, he adopted the first opinion in the Halakhah (which has no support in the Tosephta.). And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose214Tosephta 1:13, Babli 16a., since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him215Job.7.18">Job7:18.. You are counting him in the mornings, this refers to his provisions216All essential needs other than food.; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day2171K.8:59. Babli 16b.. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness218Psalms.9.9">Ps. 9:9.. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them219In A is added: “observes the proselytes who will come from them, and …”; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.
רִבִּי חִייָה בַּר בָּא בָעֵי. תְּבוּאָה שֶׁלָּקַת בְּעֶרֶב הַפֶּסַח מֵאֵי זֶה דִין לוֹקָה. אִין תֵּימַר מִשַּׁתָּא דַעֲלָת. עַד כְּדוֹן לָא עֲלָת. אִין תֵּימַר מִשַּׁתָּא דְנַפְקָת. הָכֵן הֲווָת מוּרְכָה כָל־שַׁתָּא מַלְקִי כְדוֹן. אֵילּוּ שֶׁמֵּתִים מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּיפּוּרִים מֵאֵי זֶה דִין הֵם מֵתִים. אִין תֵּימַר מִשַּׁתָּא דַעֲלָת. עַד כְּדוֹן לָא עֲלָת. אִין תֵּימַר מִשַּׁתָּא דְנַפְקָא. הָכֵן הֲווֹן מוּרְכִין כָל־שַׁתָּא מֵמוֹת כְּדוֹן. וְלָא שְׁמִיעַ דַּאֲמַר רִבִּי קְרוּסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. שָׁלֹשׁ פִּינְקַסִּיוֹת הֵם. אַחַת שֶׁלְצַדִּיקִים גְּמוּרִין. וְאַחַת שֶׁלְרְשָׁעִים גְּמוּרִין. וְאַחַת שֶׁלְבֵּינוֹנִיִּים. זֶה שֶׁלְצַדִּיקִים גְּמוּרִין כְּבָר נָֽטְלוּ (איפיכי) [איפופסי] שֶׁל חַיִים מֵרֹאשׁ הַשָּׁנָה. זֶה שֶׁלְרְשָׁעִים גְּמוּרִין כְּבָר נָֽטְלוּ אֵיפּוֹפֵיס שֶׁלָּהֶן מֵרֹאשׁ הַשָּׁנָה. שֶׁלְבֵּינוֹנִיִּים כְּבָר נִיתַּן לָהֶן עֲשֶׂרֶת יְמֵי תְשׁוּבָה שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּיפּוּרִים. אִם עָשׂוּ תְשׁוּבָה נִכְתָּבִין עִם הַצַּדִּיקִים. וְאִם לָאו נִכְתָּבִין עִם הָֽרְשָׁעִים. מַה טַעַם. יִ֭מָּחֽוּ מִסֵּ֣פֶר אֵילּוּ הָֽרְשָׁעִים. חַיִּ֑ים אֵילּוּ הַצַּדִּיקִים. וְעִ֥ם צַ֝דִּיקִ֗ים אַל־יִכָּתֵֽבוּ אֵילּוּ הַבֵּינוֹנִיִּים. Rebbi Ḥiyya bar Abba asked, from which judgment was grain hit which was hit on Passover eve? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, it was weak the entire year to be hit in this way. From which judgment are those dying who die between New Year’s day and the Day of Atonement? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, he was weak the entire year to die in this way. He had not heard what Rebbi Crispus said in the name of Rebbi Joḥanan, there are three ledgers220Babli 16b. The word for “ledger’ is a Hebraized form of Greek πίναξ, “writing tablet of pine wood.”. One for perfectly just people, one for perfectly evil people, and one for average ones. Those of the one for the perfectly just already took judgment221Following the reading of G, Greek ʼαπόφασις, “judgment”. The readings of the scribe of the manuscript אפיכי, and of A אופכי, are unexplained. of life from New Year’s Day. Those of the one for the perfectly evil already took their verdict from New Year’s Day. Those of the average ones already were given the ten days of repentance between New Year’s day and the Day of Atonement. If they repented, they were inscribed with the just ones; otherwise they are inscribed with the evil ones. What is the reason? May they be erased from the book222Psalms.69.29">Ps. 69:29., these are the evil ones; of life, these are the just ones; and with the just ones not being inscribed, these are the average ones.
רִבִּי חֲנַנְיָה חַבְרֵהוֹן דְּרַבָּנִן בָּעֵי. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד. וְלֹא שְׁמִיעַ דְּאָמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָאָדָם אֶלָּא בְשָׁעָה שֶׁהוּא עוֹמֵד בָּהּ. מַה טָעֲמָא. אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּעַ֭ר בַּֽאֲשֶׁ֥ר הוּא־שָֽׁם׃ אָמַר רִבִּי לֵוִי. כָּתוּב לֹֽא־יִתְיַצְּב֣וּ הֽ֭וֹלְלִים לְנֶ֣גֶד עֵינֶי֑ךָ. לָמָּה. [שֶׁ]שָׂ֝נֵ֗אתָ כָּל־פֹּ֥עֲלֵי [אָֽוֶן]׃ דָּרַשׁ רִבִּי יִשֹשָכָר דִּכְפַר מֶנְדִּי. כִּי־ה֭וּא יָדַ֣ע מְתֵי־שָׁ֑וְא וַיַּרְא־אָ֗֝וֶן וְלֹ֣א יִתְבּוֹנָֽן׃ אָמַר רִבִּי יְהוֹשֻׁע בֶּן לֵוִי. אִם־זַךְ וְיָשָׁר הָיִיתָה אֵין כָּתוּב כָּאן. אֶלָּא אִם־זַ֥ךְ וְיָשָׁ֗ר אָ֥תָּה. אָמַר רִבִּי חִייָה בַּר בָּא. זַרְזִ֣יר מָתְנַ֣יִם אוֹ־תָ֑יִשׁ וּ֝מֶ֗לֶךְ אַל־ק֥וּם עִמּֽוֹ׃ בְּנוֹהֵג שְׁבָּעוֹלָם זֶה מְבַקֵּשׁ לְנַצֵּח זַרְזִירוֹ וְזֶה מְבַקֵּשׁ לְנַצֵּחַ זַרְזִירוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא וּ֝מֶ֗לֶךְ אַל־ק֥וּם עִמּֽוֹ. לֹא בָעֵי תָקוּם עַל דִּידֵּיהּ. [כִּי] לֹֽא־לָנֶ֥צַח יָרִ֑יב. לֹא לִנְצוֹחַ יָרִיב. Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there223Genesis.21.17">Gen. 21:17, the main point of the Torah reading of the first day of the New Year. Babli 16b.. Rebbi Levi said, it is written, rakes will not stand before Him224Psalms.5.6">Ps. 5:6.. Why? You hated all evil-doers224Psalms.5.6">Ps. 5:6.. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand225Job.11.11">Job11:11. A adds (p. 37 l. 16): The Holy One, praise to Him, knows that criminals will be sinning but He does not consider their bad deeds up to the time they are acting on them and then He judges them.? <He will watch over you, bring peace into your virtuous home.226Job.8.6">Job8:6.>227The bracketed text was added from G; it is the introduction to R. Joshua ben Levi’s statement. Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight226,Job.8.6">Job8:6.229Proverbs.30.31">Prov. 30:31.. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him229Proverbs.30.31">Prov. 30:31.. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For]230Corrector’s addition, neither in the text nor in Psalms. not eternally He will fight231Psalms.103.9">Ps. 103:9, a pun of two different roots נצח “permanent” or “victorious”. God prefers people to become virtuous so He does not have to judge them. Pesachim.119a">Babli Pesaḥim119a., He will not fight to be victorious.
אָמַר רִבִּי לָֽעְזָר. פָּרָא בַּסִילֵיוֹס אוֹ נוֹמוֹס אַוגְרַיפֹיס. בְּנוֹהֵג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וְדָם גוֹזֵר גְּזֵירָה. רָצָה מְקַייְמָהּ. רָצוֹ אֲחֵרִים מְקַייְמִים אוֹתָהּ. אֲבָל הַקָּדוֹשׁ בְּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא גוֹזֵר גְּזֵירָה וּמְקַייְמָהּ תְּחִילָּה. מַה טַעַם. וְשָֽׁמְר֣וּ אֶת־מִשְׁמַרְתִּ֗י אֲנִ֥י יְי. אֲנִי הוּא שֶׁשִּׁימַּרְתִּי מִצְוָתֶיהָ שֶׁלַּתּוֹרָה תְחִילָּה. אָמַר רִבִּי סִימוֹן. כָּתוּב מִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָֽדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּֽאֱלֹהֶ֖יךָ אֲנִ֥י יְי אֲנִי הוּא שֶׁקִּייַמְתִּי עֲמִידַת זָקֵן תְּחִילָּה. אָמַר רִבּי סִימוֹן. כְּתִיב כִּי מִי גּ֣וֹי גָּד֔וֹל אֲשֶׁר־ל֛וֹ חוּקִּים וּמִשְׁפָּטִ֖ים צַדִּיקִ֑ם וגו׳. רִבִּי חָמָא בֵּירִבִּי חֲנִינָה וְרִבִּי הוֹשַׁעְיָה. חַד אָמַר. אֵי זוֹ אוּמָּה כְאוּמָּה הַזָֹּאת. בְּנוֹהֵג שֶׁבָּעוֹלָם אָדָם יוֹדֵעַ שֶׁיֵּשׁ לוֹ דִין לוֹבֵשׁ שְׁחוֹרִים וּמִתְעַטֵּף שְׁחוֹרִים. וּמְגַדֵּל זְקָנוֹ. שֶׁאֵינוֹ יוֹדֵעַ הֵיאַךְ דִּינוֹ יוֹצֵא. אֲבָל יִשְׂרָאֵל אֵינוֹ כֵן. אֶלָּא לוֹבְשִׁים לְבָנִים וּמִתְעַטְּפִין לְבָנִים וּמְגַלְּחִין זְקָנָם וְאוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִים. יוֹדְעִין שֶׁהַקָּדוֹשׁ בָּרוךְּ הוּא עוֹשֶׂה לָהֶן נִיסִּים. וְחוֹרָנָה אָמַר. אֵי זוֹ אוּמָּה כְאוּמָּה הַזָֹּאת בְּנוֹהֵג שֶׁבָּעוֹלָם הַשִּׁלְטוֹן אוֹמֵר. הַדִּין הַיּוֹם. וְהַלֵּיסְטֵיס אוֹמֵר. לְמָחָר הַדִּין. לְמִי שׁוֹמְעִין. לֹא לַשִּׁלְטוֹן. אֲבָל הַקָּדוֹשׁ בְּרוּךְ הוּא אֵינוֹ כֵן. אָֽמְרוּ בֵית דִּין. הַיּוֹם רֹאשׁ הַשָּׁנָה. הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמַלְאֲכֵי הַשָׁרֵת. הֶעֱמִידוּ בִימָה [יַעַמְדּוּ סֻנֵיגוֹרִין יַעַמְדּוּ קַטֵּיגוֹרִין. שֶׁאָֽמְרוּ בָנַי. הַיּוֹם רֹאשׁ הַשָּׁנָה.] נִמְלְכוּ בֵית דִּין לְעָֽבְרָהּ לְמָחָר. הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמַלְאֲכֵי הַשָׁרֵת. הֶעֱבִירוּ בִימָה לְמָחָר. יַעַבְרוּ סֻנֵיגוֹרִין יַעַַבְרוּ קַטֵּיגוֹרִין. שֶׁנִּמְלְכוּ בָנַיי לְעָֽבְרָהּ לְמָחָר. מַה טָעַם. כִּ֤י חוֹק לְיִשְׂרָאֵ֣ל ה֑וּא מִ֝שְׁפָּ֗ט לֵאלֹ֘הֵ֥י יַֽעֲקֹֽב. אִם אֵינוֹ חוֹק לִיִשְׂרָאֵל כִּבְיָכוֹל אֵינוֹ מִשְׁפָּט לֵאלֹהֵי יַעֲקֽב. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. לְשֶׁעָבַר אֶלֶּא מֽוֹעֲדֵ֣י יְי. מִיכָּן וָאֵילַךְ אֲשֶׁר־תִִּקְרְא֥וּ אוֹתָם. אָמַר רִבִּי אִילָא. אִם קְרִיתֶם אוֹתָם הֵם מוֹעֲדַיי. וְאִם לָאו אֵינָן מוֹעֲדַיי. אָמַר רִבִּי סִימוֹן. כָּתוּב רַבּ֤וֹת עָשִׂ֨יתָ ׀ אַתָּ֤ה יְי אֱלֹהַיי נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵ֫לֵ֥ינוּ. לְשֶׁעָבַר רַבּ֤וֹת עָשִׂ֨יתָ. מִיּכָּן וְהֵילַךְ נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵ֫לֵ֥ינוּ. אָמַר רִבִּי לֵוִי. לַמֶּלֶךְ שֶׁהָיָה לוֹ אוּרְלוֹגִין. כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָהּ לוֹ. אָמַר רִבִּי יוֹסֵה בַּר חֲנִינָה. לַמֶּלֶךְ שֶׁהָיָה לוֹ שׁוֹמֵרָה. כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָהּ לוֹ. אָמַר רִבִּי אָחָא. לַמֶּלֶךְ שֶׁהָיָה לוֹ טַבַּעַת. כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָהּ לוֹ. אָמַר רִבִּי חִייָה בַּר בָּא. לְנַגָּר שֶׁהָיוּ לוֹ כְלֵי נַגָּרוּת. כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָהּ לוֹ. אָמַר רִבִּי יִצְחָק. לַמֶּלֶךְ שֶׁהָיוּ לוֹ אוֹצָרוֹת כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָם לוֹ. וְרַבָּנִן אָֽמְרֵי. לְרוֹפֵא שֶׁהָיָה לוֹ נַרְתִּיק שֶׁלְרְפוּאוֹת. כֵּיוָן שֶׁעָמַד בְּנוֹ מְסָרָהּ לוֹ. Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος232“For the king the law is unwritten.”. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he233Translated following G and A. In the text: “if they want”. desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal234Leviticus.22.9">Lev. 22:9., I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal235Leviticus.19.32">Lev. 19:32.. I am He Who first stood before an elderly person236Genesis.18.2">Gen. 18:2.. Rebbi Simon said, it is written237Deuteronomy.4.8">Deut. 4:8, misquoted.: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it238Deuteronomy.4.7">Deut. 4:7, text of G. A only quotes the first words of the verse, but clearly this indicates v. 7, not v. 8. Since in the ms. the start of v. 7 is grafted on the text of v. 8 it is reasonable to assume that the original quote is Deuteronomy.4.7">v. 7..> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy239On New Year’s Day.. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber240Greek ληστής. says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders241Greek συνήγορος., summon accusers242Greek κατήγωρ. A instead reads ספיקטורין which probably is shortened from ספקלטורין, Semitic plural of Latin speculator “examiner.”, for My children said that today is New Year’s Day.]243Corrector’s addition, confirmed by G. If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob244Psalms.81.5">Ps. 81:5.. If it is not a rule for Israel, so to speak245The customary expression to excuse anthropomorphisms. Babli 8b. it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare246Leviticus.23.2">Lev. 23:2. While the holidays are declared to be “the Eternal’s holidays”,
since they depend on calendar dates, the actual dates are fixed not by God but by the calendar authorities. Cf. Shevi`it10:2 Notes 53–54.. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us247Psalms.40.6">Ps. 40:6.. In the past, great things You did; from then onwards, Your wonders and intentions regarding us248This passage is explained in A: “From the creation of the world up to Moses did the Holy One, praise to Him, compute the motions of the stars, and New Moons, and turning points (Rosh Hashanah 1:2:2" href="/Jerusalem_Talmud_Rosh_Hashanah.1.2.2">Note 161). When Moses was appointed, He handed over to him the secret of the calendar as it is said, this month is for you the head of months. Up to this time it was Mine, from now on it is delivered to you.” The following parables have to be explained as exploring the meaning of this handing over the sacred calendar to human interpretation.. Rebbi <Joshua ben>249Added from G and A. This attribution is most likely correct even though the Yerushalmi, in contrast to the Babli, does not in general follow a chronological sequence of the quotes. R. Joshua ben Levi, great authority of the first generation of Amoraim, can precede the second generation authority R. Yose ben Ḥanina better than the third generation preacher (but not halakhic authority) R. Levi. Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.
וּבְרֹאשׁ הַשָּׁנָה כָּל־בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנוֹ מֵרוֹן. רִבִּי אָחָא אָמַר. כְּהָדֵין דֵּירִין. וְרַבָּנִן אָֽמְרֵי. כְּהָדָא (בֵנוֹמוֹן) [במגנימן]. מַה טַעַם. הַיּוֹצֵר יַ֣חַד לִבָּ֑ם הַ֝מֵּבִ֗ין אֶל־כָּל־מַֽעֲשֵׂיהֶֽם: אָמַר רִבִּי לֵוִי. הַיּוֹצֵר יַחַד לִבָּם כְּבָר הֵבִין אֶת כָּל־מַעֲשֵׂיהֶם: אָמַר רִבִּי לָעְזָר. בְּנוֹהֵג שֶׁבָּעוֹלָם [מַה] נוֹחַ לְיוֹצֵר הַזֶּה. לַעֲשׂוֹת מֵאָה קַנְקַנִּים אוֹ לְהִסְתַּכֵּל בָּהֶן. לֹא לְהִסְתַּכֵּל בָּהֶן. אָמַר רִבִּי בֶּרֶכְיָה. יוֹצְרָן רוֹצֶה שֶׁיְּהֵא לִיבָּן יָחִיד אֵלָיו. אָמַר רִבִּי אָבוּן. מִי שֶׁהוּא יָחִיד בְּעוֹלָמוֹ כְּבָר הֵבִין אֶת כָּל־מַעֲשֵׂיהֶן׃ “And on New Year’s Day all in the world pass before Him like bene maron206S. Liebermann follows J. Levy to read one word, Latin numerus, Greek νούμερον, “legion” on parade (the rabbis’ interpretation in the Halakhah and Samuel’s in the Babli 18a, bottom). A. M. Haberman prefers to read בְּנֵי מָרוֹם “heavenly beings”, noting that the Targum to Job translates Job.1.6">Job1:6: “It was on the day of judgment, on New Year’s Day, that groups of angels came to stand in judgment before the Eternal, and there came the Satan alone among them;” referred to by Rashi and Ibn Ezra ad loc.”. Rebbi Aḥa said, like those led into the corral250The sheep to be counted.. But the rabbis are saying, like (in a legion.)251In Mekhilta Beshallaḥ 1 (ed. Horovitz-Rabin p. 89 l. 11) a Roman legion is called נומירון which in Yalqut ed. princeps is reproduced as נומיון which can reasonably be identified with the spellings here by the scribe and G. The words substituted by the corrector (read by Pene Mosheh as “magnifying lens”) and that of A: מגומין are to be considered as corruptions. What is the reason?207Psalms.33.15">Ps.33:15., Who creates together their hearts, Who understands all their deeds. 252Sermons to explain the verse; Babli 18a. Rebbi Levi said, He Who created together their hearts already understood all their deeds. Rebbi Eleazar said, usually in the world what is easier for the potter, to make a hundred flasks or to look at them? Not to look at them? Rebbi Berekhiah said, their creator wants that their hearts be alone to him. Rebbi Abun said, the One Who is unique in His world already understood all their deeds.
וּבֶחָג נִידּוֹנִין עַל הַמָּיִם: מַתְנִיתָא דְרִבִּי עֲקִיבָה. דְּרִבִּי עֲקִיבָה אָמַר. נִיסּוּךְ הַמַּיִם דְּבַר תּוֹרָה. בַּשֵּׁינִי וְנִסְכֵּיהֶֽם. בַּשִּׁישִּׁי וּנְסָכֶֽיהָ: בַּשְּׁבִיעִי כְּמִשְׁפָּטָֽם. מֵ״ם יוֹ״ד מֵ״ם מַיִם. אָֽמְרָה הַתּוֹרָה. הֲבֵא שְׂעוֹרִים בִּיכּוּרִים בַּפֶּסַח שֶׁתִּתְבָּרֵךְ לְפָנֶיךְ הַתְּבוּאָה. הֲבֵא חִיטִּים בִּיכּוּרִים בָּעֲצֶרֶת שֶׁיִּתְבָּרְכוּ לְפָנֶיךְ פֵּירוֹת הָאִילָן. אֶמוֹר מֵעַתָּה. נִיסּוּךְ הַמַּיִם בְּחָג שֶׁיִּתְבָּרְכוּ לְפָנֶיךְ הַמַּיִם. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל כְּשֵׁירִין בְּרֹאשׁ הַשָּׁנָה וְנִגְזְרוּ לָהֵם גְּשָׁמִים מְרוּבִּין וּבַסּוֹף חָֽטְאוּ. לְפַחוֹת מֵהֶן אֵי אֶיפְשַׁר [שֶׁכְּבָר נִגְזְרָ גְזֵירָה.] מַה הַקַּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה. מְפַזְּרָן לְיַמִּים וּלְמִדְבָּרוֹת וְלַנְהָרוֹת כְּדֵי שֶׁלֹּא תֶיהֱנֶה הָאָרֶץ מֵהֶן. מַה טַעַם. לְ֭הַמְטִיר עַל־אֶ֣רֶץ לֹֽא־אִ֑ישׁ מִ֝דְבָּ֗ר לֹֽא־אָדָ֥ם בּֽוֹ׃ הֲרֵי שֶׁלֹּא הָיוּ יִשְׂרָאֵל כְּשֵׁירִין בְּרֹאשׁ הַשָּׁנָה וְנִגְזְרוּ לָהֵן גְּשָׁמִים מְעוּטִין וּבַסּוֹף עָשׂוּ תְשׁוּבָה. לְהוֹסִיף עֲלֵיהֶן אֵי אֶיפְשַׁר [שֶׁכְּבָר נִגְזְרָ גְזֵירָה.] מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶן. מוֹרִידָן כְּדֵי הָאָרֶץ וּמַשִּׁיב עִמָּהֶן טְלָלִים וְרוּחוֹת כְּדֵי שֶׁתֶּיהֱנֶה הָאָרֶץ מֵהֶן. מַה טַעַם. תְּלָמֶ֣יהָ רַ֭וֵּה נַחֵ֣ת גְּדוּדֶ֑הָ בִּרְבִ֘יבִ֥ים תְּ֝מֹגְגֶ֗נָּה צִמְחָ֥הּ תְּבָרֵֽךְ׃ צִיָּ֤ה גַם־חוֹם יִגְזְל֥וּ מֵֽימֵי־שֶׁ֗לֶג שְׁא֣וֹל חָטָֽאוּ׃ עֲוֹנוֹת שֶׁעָשׂוּ יִשְׂרָאֵל בַּקַּיִיץ גָּֽזְלוּ מֵהֶן מֵימֵי הַשֶּׁלֶג. כָּתוּב תָּמִ֗יד עֵינֵ֙י יְהוָֹ֤ה אֱלֹהֶ֨יךָ֙ בָּ֔הּ מֵֽרֵאשִׁית הַשָּׁנָ֔ה. כָּהֲנָא אָמַר. מֵֽרֵשִׁית֙ כְּתִיב. וְעַ֖ד אַֽחֲרִ֥ית שָׁנָֽה׃ מַדְוֶה לָהּ בְּרֹאשָׁהּ וִיהַב לָהּ אַחֲרִית טָבָא בְסֵיפָא. “And on Tabernacles they are judged about water.” 253The next sentences are from Sukkah 4:1:2" href="/Jerusalem_Talmud_Sukkah.4.1.2">Sukkah 4:1, Notes 10–12. The Mishnah is Rebbi Aqiba’s254It can be asserted that Heaven determines the water supply only if there is a biblical connection between Tabernacles and water., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ “water”. The Torah said, bring first-fruit barley on Passover that your grain be blessed; bring first-fruit wheat on Pentecost that your tree fruits be blessed255This seems to follow R. Jehudah who asserts (Sanhedrin.70b">Babli Sanhedrin70b) that the Tree of Knowledge Good and Bad was wheat (Rashi to Babli 16a.). Therefore say, water libation on Tabernacles that your water be blessed. Rebbi Simeon ben Yoḥai stated: If Israel were acceptable on New Year’s Day and ample rain was decided for them, but in the end they sinned. To reduce it is impossible [since the decision had been rendered.]256Corrector’s addition, unsupported by G (but its meaning understood.) What does the Holy One, praise to Him, do? He disperses it into oceans, deserts, and rivers, so that the earth have no benefit from it. What is the reason? To let rain on manless earth, desert no human in it257Job.38.26">Job38:26.. If Israel were not acceptable on New Year’s Day and scarce rain was decided for them, but in the end they repented. To augment it is impossible [since the decision had been rendered.]256Corrector’s addition, unsupported by G (but its meaning understood.) What does the Holy One, praise to Him, do? He brings it down appropriately for the land and blows dew and winds so that the earth benefit from it. What is the reason? Its furrows make fertile, bring down its bundles, make it fat by soft rains, bless its growth258Psalms.65.11">Ps. 65:11.. Aridity, also heat, will steal the snow waters; they sinned to the pit259Job.24.19">Job24:19. Introduction to the next sentence.. The sins which they committed during the summer robbed them of the snow waters. It is written260Deuteronomy.11.12">Deut. 11:12.: Always the eyes of the Eternal, your God, are on it, from the start of the year. Cahana said, it is written “from poverty.261Babli 16b. Sparse rains at the start of the rainy period lead people to repentance.” He lets it suffer at the beginning and gives it a good future at the end.