And who by fire, who by water
Who in the sunshine, who in the night time
Who by high ordeal, who by common trial
Who in your merry merry month of may
Who by very slow decay
And who shall I say is calling?
And who in her lonely slip, who by barbiturate
Who in these realms of love, who by something blunt
Who by avalanche, who by powder
Who for his greed, who for his hunger
And who shall I say is calling?
And who by brave assent, who by accident
Who in solitude, who in this mirror
Who by his lady's command, who by his own hand
Who in mortal chains, who in power
And who shall I say is calling?
Leonard Cohen
(מג) בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן. וְכַמָּה יִבָּרֵאוּן. מִי יִחְיֶה. וּמִי יָמוּת. מִי בְקִצּוֹ. וּמִי לֹא בְקִצּוֹ. מִי בַמַּֽיִם. וּמִי בָאֵשׁ. מִי בַחֶֽרֶב. וּמִי בַחַיָּה. מִי בָרָעָב. וּמִי בַצָּמָא. מִי בָרַֽעַשׁ. וּמִי בַמַּגֵּפָה. מִי בַחֲנִיקָה וּמִי בַסְּקִילָה. מִי יָנוּחַ. וּמִי יָנֽוּעַ. מִי יִשָּׁקֵט. וּמִי יִטָּרֵף. מִי יִשָּׁלֵו. וּמִי יִתְיַסָּר. מִי יֵעָנִי. וּמִי יֵעָשֵׁר. מִי יִשָּׁפֵל. וּמִי יָרוּם:
(43) On Rosh Hashana their decree is inscribed, and on Yom Kippur it is sealed, how many will pass away and how many will be created, who will live and who will die; who will come to his timely end, and who to an untimely end; who will perish by fire and who by water; who by the sword and who by beast; who by hunger and who by thirst; who by earthquake and who by the plague; who by strangling and who by stoning; who will be at rest and who will wander about; who will have serenity and who will be confused; who will be tranquil and who will be tormented; who will become poor and who will become wealthy; who will be brought to a low state and who will be uplifted.
(ב) בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
(2) 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: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.
(ו) מפני ד' דברים מאורות לוקין מפני כותבי פלסתר [ומפני מעידי] עדות שקר ומפני מגדלי בהמה דקה ומפני קוצצי אילנות טובות. [מפני] ד' דברים נכסי בעלי בתים ישראל נמסרין למלכות מפני כובשי שטרות ומפני מלוי ברבית ומפני שפוסקין צדקה [ואין נותנין ושסיפק בידו] למחות ואין ממחין.
(6) On account of four things are the heavenly lights eclipsed: on account of writing forgeries, on account of breeding small cattle, on account of bearing false witness, and on account of cutting down good trees.
On account of four things the property of householders in Israel is confiscated by the government: on account of delaying a satisfied bond of indebtedness, on account of lending on interest, on account of promising to give tzedakah and not giving, or one who could have protested but did not.
In these two tannaitic sources think about what exactly is being judged. What do you think it means "to be judged"?
In Tosefta Sukkah, what is the connection between the lights being eclipsed/property taken away and the causes?
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, all 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 Atonement.
There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time.
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 Sukkot they are judged about water.”
The words of Rav imply that all is judged on Rosh Hashanah and judgment is passed for every item on New Year’s Day, since it is stated in the teki'ata of Rav: “This is the day, the beginning of Your works, remembrance of the First 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 plenty. And creatures will be counted on it, to remember them for life or for death.”
This does not follow Rabbi Yose, since Rabbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him. You are counting him in the mornings, this refers to his livelihood; in moments You are examining him, this refers to his food.
Rabbi Yitzchak Rova in the name of Rabbi: The 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 day.
Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness. 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.
Shmuel said, as He judges Israel so he judges the nations. How does Shmuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them; He remembers for them the deeds of Yitro, he remembers for them the deeds of Raḥab the prostitute.
This is a complicated text and we're not going to discuss the entire thing.
What do you think it matters about when one's fate is sealed?
רִבִּי חִייָה בַּר בָּא בָעֵי. ... 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 are those dying who die between Rosh Hashanah and Yom Kippur? If you want to say, from the coming year, it has not come yet. If you want to say from the past year, how could they grow in strength the entire year and then die at this moment. He had not heard what Rabbi Crispus said in the name of Rabbi Yoḥanan, there are three ledgers. 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 judgment 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 Yom Kippur. 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 book, 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.
מַתְנִי׳ כׇּל הָעוֹשֶׂה מִצְוָה אַחַת – מְטִיבִין לוֹ, וּמַאֲרִיכִין לוֹ יָמָיו, וְנוֹחֵל אֶת הָאָרֶץ. וְכֹל שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת – אֵין מְטִיבִין לוֹ, וְאֵין מַאֲרִיכִין לוֹ יָמָיו, וְאֵינוֹ נוֹחֵל אֶת הָאָרֶץ.
MISHNA: Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land, i.e., life in the World-to-Come. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land of the World-to-Come.
In this section, and in all of the sections that appear below, ask yourself how the author views the world. When he looks around the world what does he see? Do you think he really sees this? Is this a wish? How does he understand reward and punishment? Is there a logical system that governs reward and punishment? If these positions are not due to thought, where might they come from?
GEMARA: And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. This indicates that one is rewarded in this world only for fulfilling these mitzvot, but not for fulfilling all mitzvot.
...רָבָא אָמַר: הָא מַנִּי – רַבִּי יַעֲקֹב הִיא, דְּאָמַר: שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא.
...Rava said that the mishna and this baraita represent two different opinions. In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Ya’akov, who says: There is no reward for performance of a mitzva in this world, as one is rewarded for mitzvot only World-to-Come.
Rav Yosef said: Had Aḥer, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted this aforementioned verse: “That it may go well with you” (Deuteronomy 5:16), homiletically, as referring to the World-to-Come, as did Rabbi Ya’akov, son of his daughter, he would not have sinned. The Gemara asks: And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray.