## Rosh Hashanah Daf 17b

###### Rosh Hashanah 17b:1
[Rosh Hashanah 17b:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:1)

לְמִי שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִם.

**William Davidson Edition - English:**
That is to say, God forgives sins only **for one who regards himself as a remainder,** i.e., of only secondary importance.


###### Rosh Hashanah 17b:2
[Rosh Hashanah 17b:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:2)

רַב הוּנָא רָמֵי, כְּתִיב: ״צַדִּיק ה׳ בְּכׇל דְּרָכָיו״, וּכְתִיב: ״וְחָסִיד בְּכׇל מַעֲשָׂיו״! בַּתְּחִלָּה — צַדִּיק, וּלְבַסּוֹף — חָסִיד.

**William Davidson Edition - English:**
§ **Rav Huna raised a contradiction** between the two halves of a verse. **It is written: “The Lord is righteous [*tzaddik*] in all His ways”** (Psalms 145:17), indicating that God acts in accordance with the attribute of strict justice [*tzedek*], **and** then **it is written** in the same verse: **“And kind [*ḥasid*] in all His works,”** implying that He acts with grace and loving-kindness [*ḥesed*], going beyond the letter of the law. Rav Huna explained: **Initially,** at the time of judgment, **He is righteous, but in the end,** at the time of punishment, **He is gracious.**


###### Rosh Hashanah 17b:3
[Rosh Hashanah 17b:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:3)

רַבִּי אֶלְעָזָר רָמֵי, כְּתִיב: ״וּלְךָ ה׳ חָסֶד״, וּכְתִיב: ״כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ״. בַּתְּחִלָּה — ״כִּי אַתָּה תְּשַׁלֵּם כְּמַעֲשֵׂהוּ״, וּלְבַסּוֹף — ״וּלְךָ ה׳ חָסֶד״.

**William Davidson Edition - English:**
**Rabbi Elazar raised a** similar **contradiction: It is written: “But to you, O Lord, belongs kindness”** (Psalms 62:13), implying that God acts beyond the letter of the law, **and** then **it is written** in the same verse: **“For You render to a man according to his deeds,”** implying that He rewards and punishes measure for measure. Rabbi Elazar answered: **Initially,** at the time of judgment: **“For You render to a man according to his deeds”; but in the end,** at the time of punishment: **“But to You, O Lord, belongs kindness.”**


###### Rosh Hashanah 17b:4
[Rosh Hashanah 17b:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:4)

אִילְפַי, וְאָמְרִי לַהּ אִילְפָא רָמֵי, כְּתִיב: ״וְרַב חֶסֶד״, וּכְתִיב: ״וֶאֱמֶת״. בַּתְּחִלָּה — ״וֶאֱמֶת״, וּלְבַסּוֹף — ״וְרַב חֶסֶד״.

**William Davidson Edition - English:**
**Ilfai, and some say** it was the Sage **Ilfa,** also **raised a contradiction: It is written** in the list of God’s attributes: **“And abundant in kindness”** (Exodus 34:6), **and it is written** in the same verse: **“And truth,”** which implies the attribute of justice. He answered: **Initially,** at the time of judgment: **“And truth,”** i.e., God employs strict justice, **but in the end,** when He sees that the world cannot survive on judgment based only on truth and justice: **“And abundant in kindness,”** i.e., He is merciful.


###### Rosh Hashanah 17b:5
[Rosh Hashanah 17b:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:5)

״וַיַּעֲבוֹר ה׳ עַל פָּנָיו וַיִּקְרָא״. אָמַר רַבִּי יוֹחָנָן: אִלְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ. מְלַמֵּד שֶׁנִּתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא כִּשְׁלִיחַ צִבּוּר, וְהֶרְאָה לוֹ לְמֹשֶׁה סֵדֶר תְּפִלָּה. אָמַר לוֹ: כׇּל זְמַן שֶׁיִּשְׂרָאֵל חוֹטְאִין — יַעֲשׂוּ לְפָנַי כַּסֵּדֶר הַזֶּה וַאֲנִי מוֹחֵל לָהֶם.

**William Davidson Edition - English:**
§ The verse states: **“And the Lord passed by before him, and proclaimed”** (Exodus 34:6). **Rabbi Yoḥanan said: Were it not** explicitly **written in the verse, it would be impossible to say this,** as it would be insulting to God’s honor. The verse **teaches that the Holy One, Blessed be He, wrapped Himself** in a prayer shawl **like a prayer leader and showed Moses** the structure of the **order of** the **prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order.** Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, **and I will forgive them.**


###### Rosh Hashanah 17b:6
[Rosh Hashanah 17b:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:6)

״ה׳ ה׳״ — אֲנִי הוּא קוֹדֶם שֶׁיֶּחְטָא הָאָדָם, וַאֲנִי הוּא לְאַחַר שֶׁיֶּחְטָא הָאָדָם וְיַעֲשֶׂה תְּשׁוּבָה — ״אֵל רַחוּם וְחַנּוּן״.

**William Davidson Edition - English:**
The verse continues: **“The Lord, the Lord,”** and it should be understood as follows: **I am He before a person sins, and I am He after a person sins and performs repentance,** as God does not recall for him his first sins, since He is always **“God, merciful and gracious”** (Exodus 34:6).


###### Rosh Hashanah 17b:7
[Rosh Hashanah 17b:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:7)

אָמַר רַב יְהוּדָה: בְּרִית כְּרוּתָה לִשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁאֵינָן חוֹזְרוֹת רֵיקָם, שֶׁנֶּאֱמַר: ״הִנֵּה אָנֹכִי כּוֹרֵת בְּרִית״.

**William Davidson Edition - English:**
**Rav Yehuda said: A covenant was made with the thirteen attributes that they will not return empty-handed,** meaning that if one mentions them, he will certainly be answered, **as it is stated** in this regard: **“Behold, I make a covenant”** (Exodus 34:10).


###### Rosh Hashanah 17b:8
[Rosh Hashanah 17b:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:8)

אָמַר רַבִּי יוֹחָנָן: גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרַעַת גְּזַר דִּינוֹ שֶׁל אָדָם, שֶׁנֶּאֱמַר: ״הַשְׁמֵן לֵב הָעָם הַזֶּה וְאׇזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן יִרְאֶה בְעֵינָיו וּבְאׇזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ״.

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan said: Great is repentance, for it tears up the sentence** issued **against a person, as it is stated: “Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and they will return, and be healed”** (Isaiah 6:10), implying that if indeed they return and repent, they will be healed from all their sins.


###### Rosh Hashanah 17b:9
[Rosh Hashanah 17b:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:9)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְדִלְמָא לִפְנֵי גְּזַר דִּין? אֲמַר לֵיהּ: ״וְרָפָא לוֹ״ כְּתִיב, אֵיזֶהוּ דָּבָר שֶׁצָּרִיךְ רְפוּאָה — הֱוֵי אוֹמֵר זֶה גְּזַר דִּין.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: But perhaps** this was said **before the sentence** was issued, but after one’s sentence has been decreed repentance no longer helps. Abaye **said to him: It is written** here: “And they will return **and be healed”** (Isaiah 6:10). **What requires healing?** An illness does. Consequently, **you must say** that the reference here is to **a sentence** that has already been issued, and even so, after repentance, they will be healed.


###### Rosh Hashanah 17b:10
[Rosh Hashanah 17b:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:10)

מֵיתִיבִי: הַשָּׁב בֵּינְתַיִם — מוֹחֲלִין לוֹ, לֹא שָׁב בֵּינְתַיִם — אֲפִילּוּ הֵבִיא כׇּל אֵילֵי נְבָיוֹת שֶׁבָּעוֹלָם אֵין מוֹחֲלִין לוֹ! לָא קַשְׁיָא: הָא — בְּיָחִיד, הָא — בְּצִבּוּר.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: If **one repents in the meantime,** between Rosh HaShana and Yom Kippur, **he is forgiven;** if **he does not repent in the meantime,** then **even if he** later **brings** as offerings **all the rams of Nebaioth in the world,** which are of the best quality, **they do not forgive him** in the Heavenly court. This implies that once one’s sentence has been decreed, even repentance cannot alter it. The Gemara answers: **This** is **not difficult: Here,** where repentance is effective only before the sentence on Yom Kippur, the *baraita* is referring to repentance **of an individual; there,** where forgiveness is granted even after a sentence is issued, it is referring to **communal** repentance.


###### Rosh Hashanah 17b:11
[Rosh Hashanah 17b:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:11)

מֵיתִיבִי: ״עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ״ — עִתִּים לְטוֹבָה עִתִּים לְרָעָה. עִתִּים לְטוֹבָה כֵּיצַד? הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל רְשָׁעִים גְּמוּרִין בְּרֹאשׁ הַשָּׁנָה וּפָסְקוּ לָהֶם גְּשָׁמִים מוּעָטִים, לְסוֹף חָזְרוּ בָּהֶן. לְהוֹסִיף עֲלֵיהֶן אִי אֶפְשָׁר — שֶׁכְּבָר נִגְזְרָה גְּזֵרָה, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִידָן בִּזְמַנָּן, עַל הָאָרֶץ הַצְּרִיכָה לָהֶן — הַכֹּל לְפִי הָאָרֶץ.

**William Davidson Edition - English:**
The Gemara **raises an objection** from another *baraita*: The verse states: “A land which the Lord your God cares for; **the eyes of the Lord your God are** always **upon it”** (Deuteronomy 11:12). God’s constant providence over Eretz Yisrael is **sometimes for** the **good** and **sometimes for** the **bad. Sometimes for** the **good; how so? If the Jews were wholly wicked on Rosh HaShana, so that** only **a meager** amount of **rain was decreed for them** for the year, but **in the end they repented,** what can be done? **To add** rain **is impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causes** those sparse rains **to fall at the** appropriate **times on land that needs it,** e.g., fields, vineyards, and gardens, **all according to** requirements of **the land,** and those rains are just as effective as a lot of rain.


###### Rosh Hashanah 17b:12
[Rosh Hashanah 17b:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:12)

עִתִּים לְרָעָה כֵּיצַד? הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל צַדִּיקִים גְּמוּרִין בְּרֹאשׁ הַשָּׁנָה וּפָסְקוּ עֲלֵיהֶן גְּשָׁמִים מְרוּבִּין, לְסוֹף חָזְרוּ בָּהֶן. לִפְחוֹת מֵהֶן אִי אֶפְשָׁר — שֶׁכְּבָר נִגְזְרָה גְּזֵרָה, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִידָן שֶׁלֹּא בִּזְמַנָּן, עַל הָאָרֶץ שֶׁאֵינָהּ צְרִיכָה לָהֶן.

**William Davidson Edition - English:**
**Sometimes for bad; how so? If the Jewish people were wholly righteous on Rosh HaShana, so that much rain was decreed for them** for that year, but **in the end they regressed** and sinned, what can be done? **To reduce** the amount of rain **is impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causes** the rain **to fall not at the** appropriate **time,** and **on land that does not need it,** e.g., forests and deserts, and the ample rain is no more beneficial than meager rain.


###### Rosh Hashanah 17b:13
[Rosh Hashanah 17b:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:13)

לְטוֹבָה מִיהָא, לִיקְרְעֵיהּ לִגְזַר דִּינַיְיהוּ וְלוֹסֵיף לְהוּ! שָׁאנֵי הָתָם דְּאֶפְשָׁר בְּהָכִי.

**William Davidson Edition - English:**
The Gemara asks: When it is **for good, however, let Him tear up their sentence and add** to the rain that had originally been decreed for them. Since the *baraita* explains that God does not do so, it implies that an evil sentence cannot be rescinded, even if the entire community fully repents. The Gemara answers: **It is different there, because it is possible** to achieve the same result **in this** manner, by causing the rain to fall at the proper time and in the proper place, without rescinding the original sentence.


###### Rosh Hashanah 17b:14
[Rosh Hashanah 17b:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:14)

תָּא שְׁמַע: ״יוֹרְדֵי הַיָּם בׇּאֳנִיּוֹת עוֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים. הֵמָּה רָאוּ מַעֲשֵׂי ה׳ וְגוֹ׳ וַיֹּאמֶר וַיַּעֲמֵד רוּחַ סְעָרָה וַתְּרוֹמֵם גַּלָּיו. יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְגוֹ׳ וַיִּצְעֲקוּ אֶל ה׳ בַּצַּר לָהֶם וְגוֹ׳ יוֹדוּ לַה׳ חַסְדּוֹ וְגוֹ׳״.

**William Davidson Edition - English:**
**Come** and **hear** a proof from a different *baraita*: The psalm states: **“They that go down to the sea in ships, that do business in great waters; these saw the works of the Lord,** and His wonders in the deep” (Psalms 107:23–24). The psalm continues: **“For He commanded, and raised the stormy wind, which lifted up the waves thereof…They reel to and fro, and stagger like a drunken man,** and are at their wits’ end” (Psalms 107:25–27). It continues further: **“Then they cry to the Lord in their trouble,** and He brings them out of their distresses” (Psalms 107:28). And finally, **“Let them give thanks to the Lord for His mercy,** and for His wonderful works to the children of men” (Psalms 107:31).


###### Rosh Hashanah 17b:15
[Rosh Hashanah 17b:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:15)

עָשָׂה לָהֶן סִימָנִיּוֹת כְּאַכִּין וְרַקִּין שֶׁבַּתּוֹרָה, לוֹמַר לָךְ: צָעֲקוּ קוֹדֶם גְּזַר דִּין — נַעֲנִין, צָעֲקוּ לְאַחַר גְּזַר דִּין — אֵינָן נַעֲנִין!

**William Davidson Edition - English:**
**Markers were inserted here** before each one of verses 23 through 28. These markers, which are the letter *nun* inverted, **are similar** in meaning **to the** words **but and only in the Torah,** to tell us that just as the Torah’s words are precise and cannot be changed, so too, these people cannot have their sentence changed. This **tells you** that if **they cried out before the sentence** was issued, **they are answered,** but if **they cried out** only **after the sentence** was issued, **they are not answered.**


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

הָנֵי נָמֵי כִּיחִידִין דָּמוּ.

**William Davidson Edition - English:**
The Gemara answers: This is not difficult, for **those** who go down to the sea in ships **are also considered like individuals.** Even if there are many such people, they do not constitute an entire community but only a small defined group within it.


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

תָּא שְׁמַע: שָׁאֲלָה בְּלוֹרְיָא הַגִּיּוֹרֶת אֶת רַבָּן גַּמְלִיאֵל, כְּתִיב בְּתוֹרַתְכֶם: ״אֲשֶׁר לֹא יִשָּׂא פָנִים״, וּכְתִיב: ״יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ״?

**William Davidson Edition - English:**
The Gemara continues: **Come** and **hear: Beloreya the convert** once **asked Rabban Gamliel: It is written in your Torah:** “The great, mighty, and awesome God **who favors no one”** (Deuteronomy 10:17), **and** elsewhere **it is written: “The Lord shall show favor to you** and give you peace” (Numbers 6: 26). How can this contradiction be resolved?


###### Rosh Hashanah 17b:18
[Rosh Hashanah 17b:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:18)

נִטְפַּל לַהּ רַבִּי יוֹסֵי הַכֹּהֵן. אָמַר לָהּ: אֶמְשׁוֹל לָךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה — לְאָדָם שֶׁנּוֹשֶׁה בַּחֲבֵירוֹ מָנֶה וְקָבַע לוֹ זְמַן בִּפְנֵי הַמֶּלֶךְ, וְנִשְׁבַּע לוֹ בְּחַיֵּי הַמֶּלֶךְ, הִגִּיעַ זְמַן וְלֹא פְּרָעוֹ. בָּא לְפַיֵּיס אֶת הַמֶּלֶךְ, וְאָמַר לוֹ: עֶלְבּוֹנִי מָחוּל לָךְ, לֵךְ וּפַיֵּיס אֶת חֲבֵירְךָ. הָכָא נָמֵי, כָּאן בַּעֲבֵירוֹת שֶׁבֵּין אָדָם לְמָקוֹם — כָּאן בַּעֲבֵירוֹת שֶׁבֵּין אָדָם לַחֲבֵירוֹ.

**William Davidson Edition - English:**
**Rabbi Yosei the priest joined** the conversation with **her and said: I will tell you a parable. To what is this matter comparable? To a person who lent his friend one hundred** dinars **and fixed a time** for repayment of the loan **before the king, and** the borrower **took an oath by the life of the king** that he would repay the money. **The time arrived, and he did not repay** the loan. The delinquent borrower **came to appease the king** for not fulfilling the oath that he had sworn by the life of the king, **and** the king **said to him:** For **my insult I forgive you,** but **you must** still **go and appease your friend. Here also** the same is true: **Here,** the verse that states: “The Lord shall show favor to you,” is referring to **sins** committed **between man and God,** which God will forgive; **there,** the verse that states: “God favors no one,” is referring to **sins** committed **between a person and another,** which God will not forgive until the offender appeases the one he hurt.


###### Rosh Hashanah 17b:19
[Rosh Hashanah 17b:19](https://torahapp.org/share/book/Rosh%20Hashanah/r/17b:19)

עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִימֵּד:

**William Davidson Edition - English:**
This is how the contradiction had at first been resolved, **until Rabbi Akiva came and taught** as follows: