## Rosh Hashanah Daf 16a

###### Rosh Hashanah 16a:1
[Rosh Hashanah 16a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:1)

**מַתְנִי׳** בְּאַרְבָּעָה פְּרָקִים הָעוֹלָם נִידּוֹן: בַּפֶּסַח — עַל הַתְּבוּאָה, בַּעֲצֶרֶת — עַל פֵּירוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה — כׇּל בָּאֵי עוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר: ״הַיּוֹצֵר יַחַד לִבָּם הַמֵּבִין אֶל כׇּל מַעֲשֵׂיהֶם״, וּבֶחָג נִידּוֹנִין עַל הַמַּיִם.

**William Davidson Edition - English:**
**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: “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.


###### Rosh Hashanah 16a:2
[Rosh Hashanah 16a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:2)

**גְּמָ׳** הֵי תְּבוּאָה? אִילֵּימָא הָא תְּבוּאָה דְּקָיְימָא, כׇּל הָנֵי הַרְפַּתְקֵי דַּעֲדוֹ עֲלַהּ אֵימַת אִיתְּדוּן? אֶלָּא תְּבוּאָה דְּמִזְדַּרְעָא.

**William Davidson Edition - English:**
**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.


###### Rosh Hashanah 16a:3
[Rosh Hashanah 16a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:3)

לְמֵימְרָא דְּחַד דִּינָא מִתַּדְנָא? וְהָתַנְיָא: תְּבוּאָה שֶׁאֵירַע בָּהּ קֶרִי אוֹ אוֹנֶס, קוֹדֶם הַפֶּסַח — נִידּוֹנֶית לְשֶׁעָבַר, לְאַחַר הַפֶּסַח — נִידּוֹנֶית לְהַבָּא. אָדָם שֶׁאֵירַע בּוֹ קֶרִי אוֹ אוֹנֶס, קוֹדֶם יוֹם הַכִּפּוּרִים — נִידּוֹן לְשֶׁעָבַר, לְאַחַר יוֹם הַכִּפּוּרִים — נִידּוֹן לְהַבָּא.

**William Davidson Edition - English:**
The Gemara asks further: **Is this to say that** only **one judgment is passed** concerning a particular crop, and no more? **But isn’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.**


###### Rosh Hashanah 16a:4
[Rosh Hashanah 16a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:4)

אָמַר רָבָא: שְׁמַע מִינַּהּ תְּרֵי דִינֵי מִתַּדְנָא. אָמַר אַבָּיֵי: הִלְכָּךְ, כִּי חָזֵי אִינָשׁ דְּמַצְלַח זַרְעָא אַפְלָא — לִיקַדֵּים וְלִיזְרַע חָרְפָא. דְּעַד דְּמָטֵי לְמֵדַיְינֵיהּ — קָדֵים סָלֵיק.

**William Davidson Edition - English:**
**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 year’s crops were judged for a favorable yield.


###### Rosh Hashanah 16a:5
[Rosh Hashanah 16a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:5)

מַנִּי מַתְנִיתִין? לָא רַבִּי מֵאִיר, וְלָא רַבִּי יְהוּדָה, וְלָא רַבִּי יוֹסֵי, וְלָא רַבִּי נָתָן.

**William Davidson Edition - English:**
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.**


###### Rosh Hashanah 16a:6
[Rosh Hashanah 16a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:6)

דְּתַנְיָא: הַכֹּל נִידּוֹנִים בָּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלָּהֶם נֶחְתָּם בְּיוֹם הַכִּפּוּרִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: הַכֹּל נִידּוֹנִין בְּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלָּהֶם נֶחְתָּם כׇּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: בַּפֶּסַח — עַל הַתְּבוּאָה, בַּעֲצֶרֶת — עַל פֵּירוֹת הָאִילָן, בֶּחָג נִידּוֹנִין עַל הַמַּיִם. וְאָדָם נִידּוֹן בְּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלּוֹ נֶחְתָּם בְּיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
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.**


###### Rosh Hashanah 16a:7
[Rosh Hashanah 16a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:7)

רַבִּי יוֹסֵי אוֹמֵר: אָדָם נִידּוֹן בְּכׇל יוֹם, שֶׁנֶּאֱמַר: ״וַתִּפְקְדֶנּוּ לִבְקָרִים״. רַבִּי נָתָן אוֹמֵר: אָדָם נִידּוֹן בְּכׇל שָׁעָה, שֶׁנֶּאֱמַר: ״לִרְגָעִים תִּבְחָנֶנּוּ״.

**William Davidson Edition - English:**
**Rabbi Yosei says: A person is judged every day,** and not just once a year, **as it is stated: “You visit him every morning”** (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: “You try him every moment”** (Job 7:18).


###### Rosh Hashanah 16a:8
[Rosh Hashanah 16a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:8)

וְכִי תֵּימָא: לְעוֹלָם רַבִּי יְהוּדָה הִיא, וְכִי קָתָנֵי מַתְנִיתִין — אַגְּזַר דִּין, אִי הָכִי — קַשְׁיָא אָדָם!

**William Davidson Edition - English:**
**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.


###### Rosh Hashanah 16a:9
[Rosh Hashanah 16a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:9)

אָמַר רָבָא: הַאי תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל הִיא, דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, בְּאַרְבָּעָה פְּרָקִים הָעוֹלָם נִידּוֹן: בַּפֶּסַח — עַל הַתְּבוּאָה, בַּעֲצֶרֶת — עַל פֵּירוֹת הָאִילָן, בְּחָג נִידּוֹנִין עַל הַמַּיִם. וְאָדָם נִידּוֹן בָּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלּוֹ נֶחְתָּם בְּיוֹם הַכִּפּוּרִים. וְכִי קָתָנֵי מַתְנִיתִין — אַתְּחִלַּת דִּין.

**William Davidson Edition - English:**
**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.


###### Rosh Hashanah 16a:10
[Rosh Hashanah 16a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:10)

אָמַר רַב חִסְדָּא: מַאי טַעְמָא דְּרַבִּי יוֹסֵי? כִּדְקָאָמַר טַעְמֵיהּ: ״וַתִּפְקְדֶנּוּ לִבְקָרִים״! אֲנַן הָכִי קָאָמְרִינַן: מַאי טַעְמָא לָא אָמַר כְּרַבִּי נָתָן? בְּחִינָה — עַיּוֹנֵי בְּעָלְמָא הִיא. פְּקִידָה נָמֵי עַיּוֹנֵי בְּעָלְמָא הִיא?!

**William Davidson Edition - English:**
**Rav Ḥisda 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: **“You visit him every morning.”** 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 “You try him every moment” 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.


###### Rosh Hashanah 16a:11
[Rosh Hashanah 16a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:11)

אֶלָּא אָמַר רַב חִסְדָּא: טַעְמֵיהּ דְּרַבִּי יוֹסֵי מֵהָכָא: ״לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ״.

**William Davidson Edition - English:**
**Rather, Rav Ḥisda said: Rabbi Yosei’s reason is from here,** another verse, which states: **“To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require”** (I Kings 8:59), which indicates that the entire world is judged every day.


###### Rosh Hashanah 16a:12
[Rosh Hashanah 16a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:12)

וְאָמַר רַב חִסְדָּא: מֶלֶךְ וְצִבּוּר — מֶלֶךְ נִכְנָס תְּחִלָּה לַדִּין, שֶׁנֶּאֱמַר: ״לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל״. מַאי טַעְמָא? אִיבָּעֵית אֵימָא: לָאו אוֹרַח אַרְעָא לְמֵיתַב מַלְכָּא אַבָּרַאי. וְאִיבָּעֵית אֵימָא: מִקַּמֵּי דְּלִיפּוֹשׁ חֲרוֹן אַף.

**William Davidson Edition - English:**
§ About this verse **Rav Ḥisda 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: “To make the judgment of His servant,”** and afterward: **“And the judgment of His people Israel.” 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** God’s **anger intensifies** due to the sins of the community, and consequently he may be saved from overly harsh judgment.


###### Rosh Hashanah 16a:13
[Rosh Hashanah 16a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:13)

אָמַר רַב יוֹסֵף: כְּמַאן מְצַלִּינַן הָאִידָּנָא אַקְּצִירֵי וְאַמְּרִיעֵי, כְּמַאן — כְּרַבִּי יוֹסֵי. וְאִיבָּעֵית אֵימָא: לְעוֹלָם כְּרַבָּנַן, וְכִדְרַבִּי יִצְחָק. דְּאָמַר רַבִּי יִצְחָק: יָפָה צְעָקָה לָאָדָם בֵּין קוֹדֶם גְּזַר דִּין בֵּין לְאַחַר גְּזַר דִּין.

**William Davidson Edition - English:**
**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 Yitzḥak. As Rabbi Yitzḥak said: Crying** out to God **is beneficial for a person both before** his **sentence** has been issued **and after** his **sentence** has been issued.


###### Rosh Hashanah 16a:14
[Rosh Hashanah 16a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:14)

תַּנְיָא, אָמַר רַבִּי יְהוּדָה מִשּׁוּם רַבִּי עֲקִיבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבִיאוּ עוֹמֶר בַּפֶּסַח — מִפְּנֵי שֶׁהַפֶּסַח זְמַן תְּבוּאָה הוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הָבִיאוּ לְפָנַי עוֹמֶר בַּפֶּסַח, כְּדֵי שֶׁתִּתְבָּרֵךְ לָכֶם תְּבוּאָה שֶׁבַּשָּׂדוֹת. וּמִפְּנֵי מָה אָמְרָה תּוֹרָה הָבִיאוּ שְׁתֵּי הַלֶּחֶם בָּעֲצֶרֶת — מִפְּנֵי שֶׁעֲצֶרֶת זְמַן פֵּירוֹת הָאִילָן הוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הָבִיאוּ לְפָנַי שְׁתֵּי הַלֶּחֶם בַּעֲצֶרֶת, כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם פֵּירוֹת הָאִילָן.

**William Davidson Edition - English:**
§ **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.**


###### Rosh Hashanah 16a:15
[Rosh Hashanah 16a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:15)

וּמִפְּנֵי מָה אָמְרָה תּוֹרָה נַסְּכוּ מַיִם בֶּחָג — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: נַסְּכוּ לְפָנַי מַיִם בֶּחָג, כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם גִּשְׁמֵי שָׁנָה. וְאִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת. מַלְכִיּוֹת — כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת — כְּדֵי שֶׁיַּעֲלֶה זִכְרוֹנְיכֶם לְפָנַי לְטוֹבָה, וּבַמֶּה — בְּשׁוֹפָר.

**William Davidson Edition - English:**
**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*.**


###### Rosh Hashanah 16a:16
[Rosh Hashanah 16a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:16)

אָמַר רַבִּי אֲבָהוּ: לָמָה תּוֹקְעִין בְּשׁוֹפָר שֶׁל אַיִל? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: תִּקְעוּ לְפָנַי בְּשׁוֹפָר שֶׁל אַיִל, כְּדֵי שֶׁאֶזְכּוֹר לָכֶם עֲקֵידַת יִצְחָק בֶּן אַבְרָהָם, וּמַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ עֲקַדְתֶּם עַצְמְכֶם לְפָנַי.

**William Davidson Edition - English:**
Similarly, **Rabbi Abbahu said: Why does one sound** a blast **with a *shofar*** made **from a ram’s** horn on Rosh HaShana? **The Holy One, Blessed be He, said: Sound** a blast **before Me with a *shofar*** made **from a ram’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.**


###### Rosh Hashanah 16a:17
[Rosh Hashanah 16a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/16a:17)

וְאָמַר רַבִּי יִצְחָק: לָמָּה תּוֹקְעִין בְּרֹאשׁ הַשָּׁנָה? לָמָּה תּוֹקְעִין?! רַחֲמָנָא אָמַר תִּקְעוּ! אֶלָּא: לָמָּה מְרִיעִין? מְרִיעִין?! רַחֲמָנָא אָמַר ״זִכְרוֹן תְּרוּעָה״! אֶלָּא: לָמָּה תּוֹקְעִין וּמְרִיעִין כְּשֶׁהֵן יוֹשְׁבִין,

**William Davidson Edition - English:**
**Rabbi Yitzḥak 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: **“Sound [*tiku*]** a *shofar*” (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:** “In 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*]”** (Leviticus 23:24). **Rather,** Rabbi Yitzḥak 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,