Rif Rosh HaShana 3b {Rosh haShana 16b continues; Kiddushin 39b; Rosh Hashana 16b resumes}

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3b

{Rosh haShana 16b continues}
And Rabbi Yitzchak said: Any year in which they did not blow tekia blasts in the beginning, they will have to blow terua blasts {for misfortune} at the end. What is the reason? For the Satan was not confounded.

And Rabbi Yitchak said: A person is only judged according to his actions at that time, for it is written {Bereishit 21:17}:

יז וַיִּשְׁמַע אֱלֹהִים, אֶת-קוֹל הַנַּעַר, וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל-הָגָר מִן-הַשָּׁמַיִם, וַיֹּאמֶר לָהּ מַה-לָּךְ הָגָר; אַל-תִּירְאִי, כִּי-שָׁמַע אֱלֹהִים אֶל-קוֹל הַנַּעַר בַּאֲשֶׁר הוּא-שָׁם.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: 'What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

And Rabbi Yitzchak said: Three things recall the sins of man, and these are they: a leaning wall, being confident in his prayer, and calling for judgement {from God} on his fellow.

For Rabbi Chanan said: Anyone who calls for judgement {from God} on his fellow, he is punished first, for it is stated {Bereishit 16:5}

ה וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, חֲמָסִי עָלֶיךָ--אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ, וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ; יִשְׁפֹּט יְהוָה, בֵּינִי וּבֵינֶיךָ.

5 And Sarai said unto Abram: 'My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.'

and it is written {Bereishit 23:2}

ב וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ.

2 And Sarah died in Kiriatharba--the same is Hebron--in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.

And Rabbi Yitzchak said: Four things tear up a person's decree, and these are they: Charity, crying out, changing one's name, and changing one's actions. And one says: changing one's place.

And Rabbi Yitzchak said: One is obligated to visit one's teacher on the Festival, for it is written {II Kings 4:23}

כג וַיֹּאמֶר, מַדּוּעַ אתי (אַתְּ) הלכתי (הֹלֶכֶת) אֵלָיו הַיּוֹם--לֹא-חֹדֶשׁ, וְלֹא שַׁבָּת; וַתֹּאמֶר, שָׁלוֹם.

23 And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.' And she said: 'It shall be well.'

thus one may deduce that during chodesh or shabbat one must visit.

Rabbi Krospidai cited Rabbi Yochanan: Three books are opened on Rosh haShana. One of wholly righteous people; one of wholly sinful people; and one of intermediate people. That of the wholly righteous is written and signed immediately for life. That of the wholly sinful is written and signed immediately for death. And that of the intermediate people is in a state of suspension from Rosh haShana until Yom Kippur. If they merit, they are written in for life, and if they do not merit, they are written in for death.

They teach there in Kiddushin {Kiddushin 39b}: Anyone who performs one mitzvah, it is made better for him, it extends his life, and he inherits the land; and anyone who does not perform one mitzvah, it is not made better for him, and his life is not extended, and he does not inherit the land.

And Rav Yehuda explains this, that this is what it means to say: Anyone who performs a single mitzvah more on his merits, it is made better for him, etc.

The Sages learnt {in a brayta}: One should always view himself as if he is half meritorious and half liable. If he does one mitzvah he is fortunate for he has weighted himself to the side {of the scale} of merit. If he transgressed a single sin, woe to him, for he has weighted himself to the side of liability. For it is written {Kohelet 9:18}:

יח טוֹבָה חָכְמָה, מִכְּלֵי קְרָב; וְחוֹטֶא אֶחָד, יְאַבֵּד טוֹבָה הַרְבֵּה.

18 Wisdom is better than weapons of war; but one sinner destroyeth much good.

{reading chotei as cheit}
For one sin that this one sinned, he loses from himself much good.
Rabbi Eleazer beRabbi Shimon says: Because the world is judged after its majority and the individual is judged after his majority. Therefore, a person must view himself as if the entire world is suspended upon him. If he does a single mitzvah, fortunate is he, for he leaned himself and the entire world to the side of merit. If he transgresses a single sin, woe to him, for he has leaned himself and the entire world to the side of liability. For it is written {same verse}:

יח טוֹבָה חָכְמָה, מִכְּלֵי קְרָב; וְחוֹטֶא אֶחָד, יְאַבֵּד טוֹבָה הַרְבֵּה.

18 Wisdom is better than weapons of war; but one sinner destroyeth much good.

For the sin of the individual that this one sinned, he loses from himself and the entire world much good.
Rabbi Shimon ben Yochai says: Even if one is wholly righteous all his days and rebels at the end, he loses the first ones {merits, thus intepreting the pasuk in Kohelet this way}. For it is written {Yechezkel 33:12}:

יב וְאַתָּה בֶן-אָדָם, אֱמֹר אֶל-בְּנֵי-עַמְּךָ צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם פִּשְׁעוֹ, וְרִשְׁעַת הָרָשָׁע לֹא-יִכָּשֶׁל בָּהּ, בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ; וְצַדִּיק, לֹא יוּכַל לִחְיוֹת בָּהּ--בְּיוֹם חֲטֹאתוֹ.

12 And thou, son of man, say unto the children of thy people: The righteousness of the righteous shall not deliver him in the day of his transgression; and as for the wickedness of the wicked, he shall not stumble thereby in the day that he turneth from his wickedness; neither shall he that is righteous be able to live thereby in the day that he sinneth.

And even one who is wholly sinful all his days and repents at the end, none of his initial sinfulness is remembered, for it is written {same pasuk}:
וְרִשְׁעַת הָרָשָׁע לֹא-יִכָּשֶׁל בָּהּ, בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ - "and as for the wickedness of the wicked, he shall not stumble thereby in the day that he turneth from his wickedness."

But let him {who is righteous his whole life and sins at the end} rather be considered half meritorious and half liable?!
Rabbi Shimon ben Lakish said: For he regrets the initial acts {of righteousness}.
{Alternatively, cast this upon the wicken one who repents.}

{Rosh Hashana 16b resumes}
They learnt {in a brayta}: Bet Shammai say: There are three groups for the Day of Judgement. One of the wholly righteous one of the wholly sinful; and one of intermediate people. That of the wholly righteous are written and signed