meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Moed/Rosh Hashanah/English/Sefaria Community Translation.txt"}
text: Rosh Hashanah
  ראש השנה
  Sefaria Community Translation
  
  
  Rosh Hashanah
  
  
  
  Daf 1a
  
  
  
  Daf 1b
  
  
  
  Daf 2a
  
  Mishnah: There are four "beginnings of the year."  The first of Nissan is the beginning of the year for kings and holidays. The first of Elul is the beginning of the year for animal tithes.
  Rabbi Elazar and Rabbi Shimon say [animal tithes start] on the first of Tishrei. 
  The first of Tishrei is the beginning of the year for years, for the Sabbatical years, the Jubilees, for planting, and for vegetables. 
  The first of Shevat is the beginning of the year for trees, so says Beit Shammai. Beit Hillel says  it is the 15th of that [month]
  Gemara: Of what halachic import is [the beginning of Nissan] for kings? Rabbi Chisda said: For [debt] documents,
  for it is taught [in a (Mishnah Sheviit 10:5)],  'Debt documents that are predated [that is, the transaction truly happened later than the year of the king stated on the document] are invalid. Postdated, valid.'
  Our rabbis taught [in a Baraita]:  A king that is appointed on the 29th of Adar, once the 1st of Nissan comes, it is counted for him as [if he had been king for] a year. If he had only been appointed on the first of Nissan, we do not consider it a year [of kingship] for him until the next Nissan comes.
  Our master had [previously] said:  'A king that is appointed on the 29th of Adar, once the 1st of Nissan comes, it is counted for him as [if he had been king for] a year.'  This
  
  Daf 2b
  
  
  
  
  
  
  
  We got to here 10/27/18
  
  Daf 3a
  
  (Numbers 21:1) "And the Canaanite king, Arad, heard..." What news did he hear? He heard that Aaron had died, and that the clouds of glory left, and he thought that permission was being given [to him] to wage war against Israel.  This is what it means when it is written, (Numbers 20:29), "And the entire congregation saw that ['ki'] Aaron had passed away..." And Rabbi Abahu said, 
  'Don't read it "they saw" ['vayiru'] but rather "they became seen" ['vayira'u']. This is like Resh Lakish, for Resh Lakish said, "[The word] 'ki' can be used as 4 words,  'if', 'maybe', 'but', 'because' [and thus, they were unprotected because he passed away].
  Can these [verses] be compared?  There [in Numbers,] it is Canaan. Here [in Deuteronomy], it is Sichon.  It is taught:  He who is Sichon, is Arad, and is Canaan. He is Sichon, for he is similar to a colt [si'ach] in the desert. He is Canaan, for the name of his kingdom. And what is his [real] name? Arad is his name.  Alternatively:  He is Arad, for he is similar to a wild donkey [arud] in the desert. He is Canaan, for the name of his kingdom. And what is his [real] name? Sichon is his name.
  And I'll say  that Iyyar is the beginning of the year [for how the Torah counts years]! 
  Do not think that, for it is written (Exodus 40:17) "And it was in the first day, of the 1st month of the 2nd year, that they established the Tabernacle." And it is also written, (Numbers 10:11) "And it was in the 2nd month of the 2nd year, the cloud arose from upon the Tabernacle."  The fact that this one is in Nissan, and it calls it the 2nd year, and that one is in Iyyar, and it [continues to] call it the 2nd year, implies that Iyyar is not the beginning of the year.
  And I'll say that Sivan is the beginning of the year [for how the Torah counts years]!  Do not think that, for it is written (Exodus 19:1), "And it was in the 3rd month from when the Israelites left the land of Egypt..." And if [our suggestion] were correct, then it should be "in the 3rd month in the 2nd year".
  And I'll say it is Tammuz, I'll say it is Av, I'll say it is Adar!
  Rather, Rabbi Elazar said,  '[Learn the proof for Nissan] from here: (I Chronicles 3:2) "And he began to build in the 2nd month, on the 2nd, in the 4th year of his kingship." What is "[on the] 2nd"? Is it not the second month from when they [began to] count his [years of] kingship?
  Ravina attacked [with a logical question]: And I'll say that "[on the] 2nd" refers to the 2nd [day] of the month! If so, it would have written "2nd of the month" explicitly. 
  And I'll say it [means] "2nd of the week"! Firstly, we do not find it [ever] written "2nd of the week".  Additionally, there is a scriptural connection of the last "2nd" to the 1st "2nd". Just like the 1st "2nd" is monthly, so too the last "2nd" is monthly.
  A baraita that accords with Rabbi Yochanan:  How do we know that kings are only counted from Nissan? As it says, (I Kings 6:1), "And it was in the 480th year from when the Israelites left the land of Egypt..." And it is written (Numbers 33:38) "And Aaron the Kohen went up the mountain by the word of God..." And it is written, (Deuteronomy 1:3) "And it was in the 40th year, on the first day of the 11th month..."
  And it is written, (Deuteronomy 1:4) "This was after he had defeated Sichon..." And it says, (Numbers 21:1) "And the Canaanite heard..." And it says (Numbers 20:29), "And the entire congregation saw that Aaron had passed away..." And it says (Exodus 40:17), "And it was in the 1st month of the 2nd year..."
  And it says, (Numbers 10:11) "And it was in the 2nd month of the 2nd year..." And it says, (Exodus 19:1), "And it was in the 3rd month from when the Israelites left the land of Egypt..." And it says, (I Chronicles 3:2) "And he began to build..."
  Rabbi Chisda said,  'They only taught this in regard to Jewish kings. But for the kings of the nations of the world, we count from Tishrei,  as it says, (Nehemiah 1:1) "The words of Nechemiah the son of Chachaliah. And it was in the month of Kislev in the 20th year..." And it is written, (Nehemiah 2:1) "And it was in the month of Nissan in the 20th year of Artachshasta..." 
  From the fact that this one is in Kislev, and it calls it the 20th year, and this one is in Nissan and it [continues to] call it the 20th year, implies that the beginning of the year [for gentile kings] is not Nissan.
  That is good for that [verse in chapter 2] that explicitly mentions Artachshasta, but that [verse in chapter 1], from what [does one know] it is regarding Artachshasta? Perhaps
  
  Daf 3b
  
  it is according to some other counting!  Rav Pappa said: There is a scriptural connection between "20 years" [in chapter 1] and "20 years" [in chapter 2]. Just like there [in chapter 2] it refers to Artachshasta, so too here [in chapter 1] it refers to Artachshasta.
  And from what [does one know] that the episode of Kislev [in chapter 1] happened first? Perhaps the episode of Nissan [in chapter 2] happened first! 
  Do not think this, for it is taught [in a baraita]: The things that Chanani said to Nechemiah in Kislev, Nechemiah said to the king in Nissan. 
  'The things that Chanani said to Nechemiah in Kislev': As it says, (Nehemiah 1:1-3) "The words of Nechemiah the son of Chachaliah. It was in the month of Kislev, in the 20th year, as I was in Shushan the capital. Chanani one of my brethren came with men from Yehuda, and I asked them concerning the Jews who had escaped, who had survived the captivity, and concerning Jerusalem.  And they said to me, “The survivors who are left from the captivity in the province are there in great distress and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire.”' 'Nechemiah said to the king in Nissan': As it says, (Nehemiah 2:1) "And it was in the month of Nisan, in the twentieth year of King Artachshasta, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before. And the king said to me, “Why is your face sad, since you are not sick? This is nothing but sorrow of heart.” 
  So I became dreadfully afraid, and said to the king, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are consumed by fire?" 
  Then the king said to me, “What do you request?" So I prayed to the God of heaven. And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.” Then the king said to me, and the 'segel' sitting beside him, “How long will your journey be? And when will you return?” So it pleased the king to send me; and I set him a time."
  Rav Yosef asked [from a higher source]: (Haggai 1:15) "On the twenty-fourth day of the sixth month, in the second year of Daryavesh." And it is written, (Haggai 2:1) "In the seventh month (in the second year) on the twenty-first of the month..." If [our suggestion that gentile kings are counted from Nissan, the 6th month] is correct, it should have been "in the 7th month, in the 3rd year"!
  Rabbi Abahu said,  Koresh was a kosher (lit., fit) king. Therefore, we count his [years] like the Israelite kings.
  Rav Yosef attacked [with a logical question]:  Firstly, if this is so, the verses are difficult with each other, for it is written (Ezra 6:15) "The Temple was finished on the third day of the month Adar, which was in the sixth year of the reign of King Daryavesh." And it is taught [in a baraita]: That same time, the next year, [Adar in the 7th year,] Ezra and his exile with him came up from Babylonia. And it is written, (Ezra 7:8) "And Ezra came to Jerusalem in the fifth month, which was in the seventh year of the king." If [our suggestion that Nissan starts the year count for Daryavesh] is correct, it should have been the "8th year" [when Ezra had gone to Jerusalem]!
  And furthermore, is this comparable? There is Koresh [who was kosher], here is Daryavesh. It was taught: Koresh is Daryavesh, is Artachshasta. Koresh, for he was a kosher king. Artachshasta, for the name of his kingdom, and what was his name, Daryavesh was his name.
  Nevertheless [the first question is still] a difficulty! Rabbi Yitzchak said: It is not a difficulty. Here [when we count him according to the Israelite counting] is before he turned bad. Here [when we count him according to the gentile counting] is after he had turned bad.
  Rav Kahana attacked [with a logical question]: ... Did he really turn bad? But it is written,
  
  Daf 4a
  
  (Ezra 6:9) "Whatever is needed--young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and oil, as requested by the priests in Jerusalem--must be given them daily without fail" [which shows he was a good king to the Jews]! Rabbi Yitzchak said to him:  Rabbi, from your very source [I will prove you are wrong]. (Ezra 6:10) "...so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons."
  And someone who does this is not considered worthy? But it is taught [in a baraita]: Someone who says, 'This sela [coin] is for charity, so that my son shall live, and so that I will merit life in the world to come,' behold he is [considered] a completely righteous person!
  This is not a difficulty. Here [when someone gives money to charity for the wrong reasons] is a case of a Jew. Here [when Koresh gave towards the building of the Temple for the wrong reasons] is a case of a gentile.
  Alternatively, [a different answer].  How do we know that he turned bad? As it is written, (Ezra 6:4) "With three rows of great stones, and a row of new wood: and let the expenses be given out of the king's house." Why did he do it thusly [and order wood]?  He thought,  'If the Jews rebel, I'll light it on fire.'
  Do you really think Solomon didn't do the same thing? But it is written, (I Kings 6:36) "And he built the inner court with three rows of hewn stone, and a row of cedar beams." ... Solomon put it [i.e. the wood] on top and he [i.e. Koresh] put it on the bottom. Solomon put it inside the building, he put it outside the building.  Solomon coated it with plaster, and he did not coat it with plaster.
  Rav Yosef, and some say it was Rabbi Yitzchak, said, How do we know that he turned bad? From here, (Nehemiah 2:6) "And the king said to me, and the 'shegel' was sitting next to him..."  What is this 'shegel'?  Rabbah bar Leima said in the name of Rav:  It is the dog [and it was there for illicit purposes]. 
  But can this be? Isn't it written, (Daniel 5:23) "But have lifted up yourself against the Lord of heaven; and they have brought the vessels of his house before you, and you, and your lords, your 'shegels', and your wives, have drunk wine from them..." And if 'shegel' means the dog, does a dog drink wine? This is not a difficulty, for they trained it and it drank.
  But can this be? For it is written, (Psalms 45:10) "The daughters of kings will visit you; the 'shegel' will stand at your right with golden jewelry from Ophir."  If the 'shegel' is the dog, what is the message to Israel? [Is it that dogs will be wearing jewelry? No, but you can read it allegorically.] This is how it should be read: For Israel having loved the Torah like the gentiles [love] the dog, they will merit "golden jewelry from Ophir."
  Alternatively, [a different answer]. Really 'shegel' means 'queen', and Rabbah bar Leima [who said it meant 'dog'] had a tradition for [his position]. Why refer to [the queen] as a 'shegel'? For she is as beloved for him [the king] as a dog. Alternatively, [a different answer].  Because she is sat down where the dog sits.
  Alternatively, [a different answer].  How do we know that [Artachshasta] went bad? From here, (Ezra 7:22) "Up to a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much."  Originally, it was an endless [supply], but then it was limited! 
  But perhaps originally he [just] didn't decide on a limit?  Rather, it is clearly how we taught first [and this is not a good proof].
  "And for the holidays" [of Pesach, Shevuot, and Sukkot]: [Does the beginning of the year for] holidays [start] on the 1st of Nissan?  It's the 15th of Nissan [starting with Pesach]! Rav Chisda said: ['In Nissan' means] the holiday that is in it, is the beginning of the year for holidays.
  The practical difference is for someone who makes a vow [of donating something for holy purposes], when do we place upon him [the violation] of "do not delay" [for having delayed in fulfilling it]. And [the Mishnah's opinion] is that of Rabbi Shimon. For it is taught [in a baraita]:  Whether one makes a vow, or sanctifies [an object for holy use], or promises someone [else's] value [to the Temple], once the 3 holidays have passed, he violates (Deuteronomy 23:22) "do not delay". 
  Rabbi Shimon says,  'The three holidays, in their order, and the holiday of Pesach is first.  And so, Rabbi Shimon bar Yochai said,  'For holidays, sometimes it can be 3, sometimes it can be 4, sometimes it can be 5 [holidays before he violates "do not delay"].  How so? [If] someone takes a vow before Pesach, it is 3 [holidays before he violates "do not delay" because Pesach starts it, so it is Pesach, Shavuot, Sukkot]. Before Shavuot, 5 [which are Shavuot, Sukkot, Pesach, Shavuot, Sukkot]. Before Sukkot, 4.
  Our rabbis taught [in a baraita]:  The obligations of: one who promises his own value [to the Temple], or someone else's value [to the Temple], setting aside objects [for the Temple], sanctifying objects [for the Temple], [someone obligated in] sin sacrifices, guilt sacrifices, burnt sacrifices, peace sacrifices, charity, first-born and animal tithes, and tithes, the Pesach sacrifice,
  
  Daf 4b
  
  gleanings, forgotten sheaves, and corner fields [collectively known as gifts for the poor], once 3 holidays pass, one violates "do not delay".  Rabbi Shimon says, '3 holidays in order, and Pesach is first.'
  Rabbi Meir says, 'Once 1 holiday passes, one violates "do not delay".'  Rabbi Eliezer ben Yaakov says,  'Once 2 holidays pass, one violates "do not delay".' Rabbi Elazar in the name of Rabbi Shimon says, 'Once the holiday of Sukkot passes, one violates "do not delay".'
  What is the reason for the first authority [which stated that the time limit for "do not delay" is 3 holidays, in any order]?  Let's see. Once we already leave [the topic of the laws of the holidays], why go back to it and write, (Deuteronomy 16:16) "On the holiday of Pesach, on the holiday of Shavuot, on the holiday of Sukkot..."?  Learn from this [unnecessary repetition] for "do not delay" [is three holidays in any order]. 
  And Rabbi Shimon says,  It did not need to say "on the holiday of Sukkot", for Scripture was talking about it [in the context of Sukkot specifically in (Deuteronomy 16:14-15)]. Why was it stated [again]?  To tell you that this is the last [holiday before one violates "do not delay"].
  And what is the reason for Rabbi Meir['s opinion above that one violates it after even one holiday]?  As it is written, (Deuteronomy 12:5) "And you will come there and you will bring there".
  [While] the Rabbanan [use this verse] as [a source for] a positive commandment,
  Rabbi Meir [position is], since the Merciful One said come, and you didn't come, automatically you violate "do not delay".  
  And what is the reason for Rabbi Eliezer ben Yaakov['s opinion above that one violates it after two holidays pass]?  As it is written, (Numbers 29:39) "These [sacrifices] shall you do for God in his holidays". 'Holidays' [implies] at least two [need to pass before violating "do not delay"]. 
  [While] the Rabbanan [use this verse] as Rabbi Yonah [taught],  for Rabbi Yonah said:  The holidays are all connected [exegetically] together, because all of them atone for [one who brought] impurity to the Temple or its holy [vessels]. 
  And what is the reason for Rabbi Elazar son of Rabbi Shimon['s opinion]?  As was taught [in a <i>Baraita</i>]: Rabbi Elazar bar Rabbi Shimon says:  Is the verse not talking [about] the holiday of <i>Succot</i>?  Why does it say [the law of "do not delay" there]?  To say that [<i>Succot</i>] causes [the violation of "do not delay"]. 
  Rabbi Meir and Rabbi Eliezer ben Yaakov [who both use verses other than the one in Deuteronomy everyone else used], this [verse of] "On the holiday of Pesach, on the holiday of Shavuot, on the holiday of Sukkot...", how do they expound it [so as to not contradict their rulings of "do not delay]? It is [a] necessary [repetition] for that of Rabbi Elazar in the name of Rabbi Oshiya, as Rabbi Elazar in the name of Rabbi Oshiya said,  "How do we know for Shavuot that there is [the opportunity to] makeup [the sacrifice] for seven [days]? The [Torah] teaches, "On the holiday of Pesach, on the holiday of Shavuot, on the holiday of Sukkot..." There is an [exegetical] connection of Shavuot to Pesach. Just like Pesach has a makeup [opportunity] all seven [days], so does Shavuot have a makeup [opportunity] all seven [days].
  Let us, [then] make an [exegetical] connection [of Shavuot] to Sukkot! [Meaning,] just as the latter has eight [days] of makeup [opportunity], so too here [with Shavuot], there are eight! [Sukkot cannot be connected in terms of makeup up because] the eight [day] is a separate holiday.
  [But] I would suggest that we [only] say the eight is a separate holiday [specifically] for the issues of [the acronym] P-Z-R K-Sh-V [standing for Payis (a lottery was performed for the bull offered, as opposed to the days of Sukkot where all Mishmarot offered bulls in order), Zman (the Berachah of "Shehecheyanu"), Regel (it has its own name), Korban (it has its own group of Korbanot), Shirah (it has its own song of the day for the day), Berachah (it has its own blessing in prayers)], but for the issue of makeup [opportunity] everyone agrees it [has the] makeup of the first [day].
  As was taught [in a (Mishnah Chagigah 1:6)]: If one did not bring the chagigah offering during the first festival day of Sukkot, one may bring the chagigah during the entire festival and during the last festival day of Sukkot.
  [The reason we make a connection between Shavuot and Pesach for seven makeup days and not Shavuot and Sukkot for eight makeup days because] "you [try to] grab too much, you will not grab, you [try to] grab a little, you will grab." [We go for the smallest innovation]
  Then for what legal purpose did the Torah have written "for the holiday of Sukkot" [if it remains unused and repetitious]? To be [exegetically] connected to "for the holiday of Pesach".
  
  Daf 5a
  
  just like Pesach requires [one to] sleep overnight ["lina" in the city of Jerusalem on the first night of the holiday], so too Sukkot requires [one to] sleep overnight [in Jerusalem].
  And there, how do we know [Pesach requires lina]? As it is written (Deuteronomy 16:7), "and you shall turn in the morning, and go to your tents" [implying you had slept in the city that night].
  The Tanna Kamma and Rabbi Shimon ben Elazar, what is their source for being able to make up for Shavuot?
  It is learned out for them from that which Rabbah bar Shmuel taught, as Rabbah bar Shmuel taught: The Torah says that one should count the days and sanctify the [new] month, and says one should count the days and sanctify Shavuot [we can make a connection]. Just like the month [has a make up period] according to its counting [of day by day], so Shavuot [has a make up period] according to its counting [of week by week].
  I'll say [then] that Shavuot has one day [since it is counted by days, like the new month]! Rava said, "Do you really think the days [til] Shavuot is counted and its weeks aren't counted?  But the master [previously] stated: It is a commandment to count its days, and a commandments to count its weeks. And furthermore, Scripture [calls it] 'the festival of weeks'!"
  [We counted the Pesach offering as capable of makeup for later.] But is the Pesach capable of being offered on holidays? [It is only ever brought on the eve of Pesach!] The Pesach offering has a set time for it! If it was offered, it was offered, and if it wasn't offered, [the opportunity to fulfill] is pushed off [i.e. missed]!
  Rav Chisda says, "'Pesach' was [just] inserted [into that baraita quoted previously]."
  Rav Sheshet said, "What does 'Pesach offering' mean? The peace-offering [substitute for] the Pesach offering [when it gets lost or stolen]."
  If  so, it is the same as [something else already listed in the baraita,] peace-offerings. [The baraita] taught peace-offerings brought because of Pesach offerings [going missing or stolen], and [the baraita] taught peace-offerings brought by their own right. I might have thought to say, that since it refers to [a peace offering brought] because of a Pesach offering,
  
  Daf 5b
  
  it is exactly like [bringing] a Pesach offering [that they would just call it "pesach" in the baraita]? It indeed teaches us [this].
  From where are these words? As the Rabbis taught,
  
  Daf 6a
  
  
  
  Daf 6b
  
  
  
  Daf 7a
  
  
  
  Daf 7b
  
  
  
  Daf 8a
  
  
  
  Daf 8b
  
  
  
  Daf 9a
  
  
  
  Daf 9b
  
  
  
  Daf 10a
  
  
  
  Daf 10b
  
  
  
  Daf 11a
  
  
  Rabbi Yehoshua says:  In Nisan the world was created, in Nisan the Patriarchs were born, in Nisan the Patriarchs died, on Passover Isaac was born, on Rosh HaShanah Sarah, Rachel, and Hannah were remembered, on Rosh HaShanah Joseph left prison, on Rosh HaShanah slavery was lifted from our forefathers in Egypt, in Nissan they were redeemed, and in Nisan they will be redeemed in the future.
  
  Daf 11b
  
  
  
  Daf 12a
  
  
  
  Daf 12b
  
  
  
  Daf 13a
  
  
  
  Daf 13b
  
  
  
  Daf 14a
  
  
  
  Daf 14b
  
  
  
  Daf 15a
  
  
  
  Daf 15b
  
  
  
  Daf 16a
  
  Mishnah: During four different times, the world is judged.  On Passover, regarding produce; on Shavuot, regarding the fruits of the trees; On New Year's [ie. 1 Tishrei], all of those who are in this world pass before Him like children of Maron, as it is said, "He who fashions their hearts at once; He who understands all their doings (Psalms 33:15)." And on Sukkot, we are judged regarding water.
  ...What produce? .If we are speaking about the standing, ripe produce- then one can object "all these occurrences that have happened to it already, when where they judged?"   Rather we are speaking about the produce that will be planted later this year.
  Is this to say that this produce is judged only once? But I will challenge you from a baraita: "produce which was subjected to a natural disaster or a disturbance- if it happened before Pesach, it was judged during last years Pesach (before it was planted). If it happened after Pesach, it was judged this past Pesach (when it was already planted) likewise, a person who is subjected to a natural disaster or a disturbance- if it happened before Yom Kippur, it was judged during last years Yom Kippur. If it happened after Yom Kippur, it was judged this past Yom Kippur"
  Says Rava: we see from here (this beraita) that produce is judged twice. Says Abaye: Therefore, when one sees that his slow growing crop is prospering, let him quickly plant his fast growing crop, in order that it should have grown slightly before the next judgement.
  Which tanna is our mishna in accordance with? neither Rebbi Meir, or Rebbi Yehudah, or Rebbi Yossi, nor Rebbi Natan.
  As we taught in a baraita: " All are judged on Rosh Hashana and their judgement is sealed on Yom Kippur, these are the words of R' Meir. R' Yehudah says:  All are judged on Rosh Hashana and their judgement is sealed on each in its own proper time on Pesach for produce of the field, on Atzeret (Shavuot) for the fruits of the tree, on the festival (Sukkot) for water, and people are judged on Rosh Hashana and their judgement is sealed on Yom Kippur
  R' Yossi says: People are judged every day, as it says (Job 7:18) "and I will remmember him in the mornings" R' Natan says: People are judged every hour, as it says (Job 7, 18) "for seconds I will test him"...
  And if you will suggest that our Mishna is in fact R' Yehudah, and our Mishnah was listing the times of the year that the judgement is sealed, still our Mishnah is a contradiction with reguard to the judgement of people
  Says Rava:.. This Tanna is the academy of R' Yishmael for the academy of R' Yishmael taught at four times in the year the world is judged on Pesach for produce of the field, on Atzeret (Shavuot) for the fruits of the tree, on the festival (Sukkot) for water, and people are judged on Rosh Hashana and their judgement is sealed on Yom Kippur and the Mishna was speaking about the beginning of the judgement
  Says R' Chisda: "What is R' Yossi's reasoning?" (the gemara retorts) why, his reason is as he stated (based on the verse): "and I will remember him in the mornings" rather, this is what we (R' Chisda)  are asking "why didnt R' Yossi say like R' Natan said?  because he would say (about the verse of R' Natan) that "testing" is just an examination (not a judgement)  (we can retort to R' Yossi) "remembering" is also just an examination (not a judgement) 
  Therefore, says R' Chisda,  the source for R' Yossi is from here (Kings 1 8:59) "to excecute the justice of his servant and his nation Israel each and every day" 
  and R' Chisda said further: a king and a congregation (which both await judgement) the king has precedence, as it says "to execute the justice of his servant and his nation Israel" what is the reason? if you want you can say it isn't proper to have the king wait outside and if you want you can say (the king should receive judgement) before the anger (of G-D) is increased
  Says R' Yosef in accordance with who do we pray for the sick and the weak? in accordance with R' Yossi  and if you want you can say even in accordance with the Rabbis and R' Yitzchak because R' Yitzchak said: prayer is helpful both before and after the judgement is sealed
  it was taught in a baraita: "says R' Yehudah in the name of R' Akiva why did the Torah say to bring an omer measurement on Pesach? Because Pesach is the time of the (judgement for) produce the Holy One said: bring before me an omer on Pesach in order that your produce in the fields should be blessed and why did the Torah say to bring two loaves of bread on Atzeret (Shavuot)? Because Atzeret is the time for the (judgement for) the fruits of the tree. The Holy One said:  Bring before me two breads on Atzeret in order that your fruits of the tree be blessed
  and why did the Torah say to pour water on Sukkot? The Holy One said:  Pour before me water on Sukkot in order that the rain of the year be blessed. And Say before me on Rosh Hashana kingship, remembrance, and shofar kingship in order that you make me king over yourselves, remembrance so that your remembrance comes before me for good, and how? With the Shofar"
  Says R' Abahu why do we blow with the horn of a ram? Said the Holy One: blow before me with a ram's horn in order that I remember for you the binding of Isaac son of Abraham, and I will consider it as if you bound yourselves before me
  (and says) R' Yitzchak: why do we blow on Rosh Hashana? (The gemara objects) why do we blow?  why, the Torah said explicitly "blow" rather (what we are asking is) why do we blow a teruah?  (The gemara objects) why do we blow a teruah?  why, the Torah said explicitly "blow a teruah" rather (what we are asking is) .. why do we blow and sound a teruah when we are sitting, ...
  
  Daf 16b
  
   
    
   
  And Rabbi Yitzhak said: A person is only judged on the basis of his actions at that specific time, as it says, "For God hath heard the voice of the lad where he is" (Genesis 21 17).
       
  And Rabbi Isaac said [further]: Four things cancel the decree against a person, and they are: charity, crying out [in prayer], changing one's name, and changing one's conduct.  Charity (tzedaka), as it is written, "and righteousness (tzedaka) saves from death," (Proverbs 10:2). Crying out, as it is written, "they cried out to the LORD in their suffering, and God took them from their distress," (Psalms 107:28). Change of name, as it is written, "as for your wife Sarai, do not call her by the name Sarai, for Sarah is her name" and continues, "I will bless her and further I will give you a son from her" (Genesis 17:15-16). Change of conduct, as it is written, "And God saw their conduct [as they turned from their evil ways]," and continues, "and God renounced the punishment that had been pronounced upon them and did not carry it out" (Jonah 3:10).
  And there are those who say even a change of location [can cancel the decree]! As it is written, "and the LORD said to Abram, go forth from your land," (Genesis 12:1) and then, "and I will make of you a great nation," (Genesis 12:2). 
   
   
   
    
  R' Kaspodai said in the name of R' Yochanan:  Three books are opened on Rosh Hashana. One of absolute sinners, one of absolute tzadikim, and one of beinonim (in-betweeners). ... Absolute tzadikim--written and sealed immediately for life. Absolute sinners--written and sealed immediately for death. Beinonim are held in the balance and stand from Rosh Hashana until Yom Kippur. ... If they succeed--written for life. If they do not succeed--written for death. 
  R' Avin said: ... Why is it written [in tanakh] "They should be erased from the book of life and with the tzadikim do not inscribe them" (Psalms 69:29; David is discussing his enemies)? "They shall be erased from the book"--this is the book of absolute sinners. "Life"--this is the book of tzadikim. "And with the tzadikim do not enscribe them"--this is the book of beinonim.
  R' Nachman bar Yitzhak said it is from here... (Exodus 32:32; Moshe asking Hashem to have mercy on Bnei Yisrael after the Golden Calf) "And if not, erase me from your book that you have written." "Erase me"--this is the book of sinners. "From your book"-- this is the book of the tzadikim. "That you wrote"--this is the book of the beinonim. 
  
  Daf 17a
  
   
   
  
  
  
     
       
    
     
      
     
       
     
   
  (Rava said,) "Anyone that forgoes his traits [of exactitude has] all of his sins forgiven, as it is stated (Micha 7:18), 'who lifts up iniquity and forgoes on sin.' To whom does He lift up iniquity? To the one who forgoes on sin.” 
  Rav Huna the son of Rav Yehoshua became weak. Rav Papa went up to ask about him.  He saw that the world was weak for him. He said to them,  “Prepare his provisions for him (for his burial).”  In the end, he recovered. Rav Pappa was embarrassed to see him.  He said to him,  “What did you see?” He said (to him), “Yes, it was like that (that I was supposed to die). But the Holy One, blessed be He, said to them, 'Since he does not stand upon his word, do not stand with him, as it is stated, 'who lifts up iniquity and forgoes on sin.' To whom does He lift up iniquity? To the one who forgoes sin.” 
  
  Daf 17b
  
  
    
   
    
  "God passed over his face and called":  Rabbi Yohanan said: If the text itself did not say this, no one would be able to!  It teaches that the Holy Blessed One wrapped himself like a congregational leader and showed Moshe the sequence of prayer. God said to him: Every time that Israel sins, they should do this sequence before me and I will forgive them.
  "YHVH, YHVH":  I am the One before a person sins and I am the One after a person sins and repents. "Merciful and compassionate God":  Rav Yehudah said
  It is covenant that the thirteen attributes always work (lit.: do not return empty), as it says (Exodus 34:10) "Behold, I make a covenant."
  
  Daf 18a
  
  
  
  Daf 18b
  
  
  
  Daf 19a
  
  
  
  Daf 19b
  
  
  
  Daf 20a
  
  
  
  Daf 20b
  
  
  
  Daf 21a
  
  
  
  Daf 21b
  
  
  
  Daf 22a
  
  
  
  Daf 22b
  
  
  
  Daf 23a
  
  
  
  Daf 23b
  
  
  
  Daf 24a
  
  
  
  Daf 24b
  
  
  
  Daf 25a
  
  
  
  Daf 25b
  
  
  
  Daf 26a
  
  
  
  Daf 26b
  
  
  
  Daf 27a
  
  
  
  Daf 27b
  
  
  
  Daf 28a
  
  
  
  Daf 28b
  
  
  
  Daf 29a
  
  Have "intention" [to perform the mitzvah]and blow the shofar for me We see from here that R' Zeira's opinion is that the one who blows the shofar must have intent for the listeners [to fulfill their obligation]
  
  Daf 29b
  
  
  
  Daf 30a
  
  
  
  Daf 30b
  
  
  
  Daf 31a
  
  
  
  Daf 31b
  
  
  
  Daf 32a
  
  
  
  Daf 32b
  
  
  
  Daf 33a
  
   
   
   
    
  We do not prevent a child from blowing [the shofar]: This implies that we do prevent women! However, it was taught [in a braaita]: We do not prevent women or children from blowing the Shofar on the festival! Abaye said, this is not a difficulty. This is R' Yehuda [who requires that we prevent women from blowing the shofar on the festival], while this is R' Yosi and R' Shimon [who permit women to blow the shofar on the festival]
  As it is taught [in a braaita]: "Speak to the sons of Israel" -- [this teaches,] the sons of Israel perform the laying of the hands, while the daughters of Israel may not perform the laying of the hands. These are the words of R' Yehuda. R' Yosi and R' Shimon say: For women, the laying of the hands is optional.
  
  Daf 33b
  
  
      
      
  
     
  
    
      
    
        
  The braisa states, How do I know that it is with a shofar? The verse (Leviticus 25, 9) states "You shall sound the Shofar". However, this is only about [Yom Kippur in] the Jubilee year. How do I know it applies to Rosh Hashana?
  The Torah states "In the seventh month". What do these words teach us? That all the blasts of the seventh month are the same.
  How do I know that there needs to be a straight blast before it [the Teruah]? as it states "and you shall sound a shofar of Teruah". How do I know that there needs to be a straight blast after it [the Teruah]? as it states you shall sound the shofar.
  I only know this with regards to the jubilee. How do I know it applies with regard to Rosh Hashana? as it states in the seventh month.
  
  Daf 34a
  
  As it didn't need to state "In the seventh month". Why did it? To show that all blasts in the seventh month are the same.
  How do I know there should be three sets of three blasts each? It states "you should blast the shofar of Teruah", "A day of rest, to remember the shofar blasts", "A day of shofar blasts it shall be for you".
  And how do I know that what is written about this (Rosh Hashana) applies in this (Jubilee)? It states twice the word "seventh [month]" to learn from one to the other.
  How is this done? three times, equaling nine blasts.