To not do work on the first day of Tishrei: To not do work on the first day of the month of Tishrei, as it is stated (Leviticus 23:24-25), “In the seventh month on the first of the month, etc. All work of labor shall you not do.” And the seventh month is called “Tishrei,” as it is the seventh from Nissan, which is the new year for [the count of] months. They, may their memory be blessed, said (Rosh Hashanah 2a) that this day, the first of Tishrei, is called the new year to count from it the sabbatical years and the Jubilees, and we also count plantings and vegetables from it. In the Gemara in Tractate Rosh Hashanah 8, 12a, the Sages elucidated what are the laws [that pertain] to their saying that it is considered the new year for these things. They also said there (Rosh Hashanah 16a) that on this day all the inhabitants of the world are judged for their deeds. They explained His providence of the deeds of each and every [individual] and on the species more generally, such that metaphorically all people pass before Him like bnei maron (in an orderly procession) — meaning, one at a time and not mixed together.
It is from the roots of the commandment of this appointed time [that it] was from the kindnesses of God upon His creations that He remembers them and views their deeds one day each and every year; so that the iniquities should not mount so greatly, and there be room for atonement. He is abundantly kind and leans towards kindness; and since they are [resultantly] few, He forgives them. And if there are a few iniquities that require expiation, they will be retributed in small pieces. And [it] is like what they, may their memory be blessed, said (Avodah Zarah 4a), “For a friend, one is repaid in small pieces.” If He did not remember them for a longer period, [the sins] would become so abundant that the whole world would be deserving of destruction, God forbid.
And it comes out that this glorious day is [responsible for] the sustaining of the world; and it is therefore fitting, to make it a holiday, and that it should be in the count of the dear appointed times of the year. And on the side that it is the day of judgment for all living things, it is proper to stand in fear and trepidation on this day more than on the other appointed times of the year. And this is the concept of the shofar blow (teruah) of remembrance that is mentioned in [connection with this day]; as the teruah is a broken sound, and it hints to the need for each person to break the power of his evil inclination and regret his evil deeds, as I will explain at length in the commandment of shofar (Sefer HaChinukh 405) in the Order of Pinchas, with God’s help. It is for this reason that they, may their memory be blessed, did not establish the recitation of Hallel on this appointed time. And as they said, that it is not proper for a person to sing songs of praise while he stands in judgment. And like Rabbi Abahu said in the final chapter of Rosh Hashanah 32b, “The ministering angels said in front of the Holy One, blessed be He, ‘Why does Israel not recite Hallel on Rosh Hashanah and Yom Kippur?’ etc.,” as it is [found] there.
I have written some of the laws of rest on the holiday — as is my custom — in the commandment of the appointed time of Pesach. And it is also fitting to write here some of the matters that are mentioned in Tractate Rosh Hashanah: That they said there that there are four ‘new years’; the first of Nissan is the new year for kings and festivals — the understanding of festivals is meaning, the festival that is the first of the festivals, so is its definition in the Gemara (Rosh Hashanah 4a); the first of Elul is the New Year for tithing animals; the first of Tishrei is the new year for what we have written above; the first of Shevat is the new year for trees according to Beit Shammai, though Beit Hillel says that it is on the fifteenth in it. And there in the Gemara, it is elucidated for what matters these new years are [pertinent].
And there they said (Rosh Hashanah 16b) that four things tear up a person’s [bad] decree: charity; crying out; changing the name; and changing the deeds. And the matter of changing a name seems to be so that a man should think of himself as if he is another person (see Mishneh Torah, Laws of Repentance 2:4) and improve all of his ways. [Thus] anytime he is called, he will remember this and pay attention to the matter. And that which they said [that] three books are opened on Rosh Hashanah, one for the completely righteous, one for the completely wicked and one for the ones in between. The substance of opening books seems to be metaphorical for the matter of His, blessed be He, providence over them. Our rabbis always spoke about the familiar, in order that the things would penetrate the ears of the listeners. The completely righteous are immediately written and sealed for life. My teacher explained that “completely righteous” here [means] that he is totally innocent, and likewise “completely wicked” here [means] that he is totally guilty. And therefore, he is sealed immediately for death, since he has no merit to protect him. [The judgment of] those in between is left suspended until Yom Kippur, at which time a final verdict is sealed. And that which they said adjacent to this, “Beit Shammai said, ‘There are three groups for the Day of Judgment’ — meaning after the death of each and every person, which is called the Day of Judgment - ‘one group of the completely righteous, a group of the completely wicked, and a group of those in between.’” Here the explanation of “completely righteous” and “completely wicked” is [that it is referring] to their judgment. And with this explanation, a great difficulty about the issue is removed. If you merit, my son, you will be sensitive to this and this toil of mine will put you at ease.
And that which they said there that the one who is completely righteous in judgment is sealed immediately for life in the world to come. Do not think that the world to come is something that is identical for all righteous people; for in that life there are countless gradations, and each righteous person rises to the fitting level according to his reward. (See Shabbat 152a.) And the rest of the details about these matters are there in the first chapter of Rosh Hashanah. (See Tur, Orach Chaim 602-603.)
The prohibition of work on this day is practiced in every place and at all times by males and females. And one who transgresses it and did work that was not for the needs of food for the soul is liable for lashes, as we have written for the other appointed times.
שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְּיוֹם רִאשׁוֹן בְּתִשְׁרֵי – שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְּיוֹם רִאשׁוֹן שֶׁל חֹדֶשׁ תִּשְׁרֵי, שֶׁנֶּאֱמַר (ויקרא כג כד-כה) בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ וְגוֹ' כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ. וְחֹדֶשׁ הַשְּׁבִיעִי יִקָּרֵא תִּשְׁרֵי, כִּי הוּא שְׁבִיעִי לְנִיסָן, שֶׁהוּא רֹאשׁ הַשָּׁנָה לֶחֳדָשִׁים. וְזֶה הַיּוֹם שֶׁל אֶחָד בְּתִשְׁרֵי אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ר"ה ב, א) שֶׁנִּקְרָא רֹאשׁ הַשָּׁנָה לִמְנוֹת מִמֶּנּוּ שָׁנִים וּשְׁמִטִּין וְיוֹבְלוֹת, וְכֵן מוֹנִין מִמֶּנּוּ לַנְּטִיעָה וְלַיְּרָקוֹת. וּבַגְּמָרָא דְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה (שם ח יב א) בֵּאֲרוּ זִכְרוֹנָם לִבְרָכָה אָמְרָם שֶׁהוּא רֹאשׁ הַשָּׁנָה לְעִנְיָנִים אֵלֶּה לְמַאי הִלְכְתָא. וְעוֹד אָמְרוּ שָׁם (טז, א), שֶׁבְּיוֹם זֶה נִדּוֹנִין כָּל בְּנֵי הָעוֹלָם עַל מַעֲשֵׂיהֶם. וְאָמְרוּ עַל דֶּרֶךְ הַמְּלִיצָה לְבָאֵר שֶׁהַשְׁגָּחָתוֹ עַל מַעֲשֶׂה כָּל אֶחָד וְאֶחָד (וְלֹא) וְעַל כָּל הַמִּין דֶּרֶךְ כְּלָל, שֶׁעוֹבְרִין כָּל בְּנֵי אָדָם לְפָנָיו כִּבְנֵי מָרוֹן כְּלוֹמַר, אֶחָד אֶחָד וְלֹא בְּעִרְבּוּב.
To not do work on the first day of Tishrei: To not do work on the first day of the month of Tishrei, as it is stated (Leviticus 23:24-25), “In the seventh month on the first of the month, etc. All work of labor shall you not do.” And the seventh month is called “Tishrei,” as it is the seventh from Nissan, which is the new year for [the count of] months. They, may their memory be blessed, said (Rosh Hashanah 2a) that this day, the first of Tishrei, is called the new year to count from it the sabbatical years and the Jubilees, and we also count plantings and vegetables from it. In the Gemara in Tractate Rosh Hashanah 8, 12a, the Sages elucidated what are the laws [that pertain] to their saying that it is considered the new year for these things. They also said there (Rosh Hashanah 16a) that on this day all the inhabitants of the world are judged for their deeds. They explained His providence of the deeds of each and every [individual] and on the species more generally, such that metaphorically all people pass before Him like bnei maron (in an orderly procession) — meaning, one at a time and not mixed together.
וּמִשָּׁרְשֵׁי מִצְוַת הַמּוֹעֵד הַזֶּה, שֶׁהָיָה מֵחַסְדֵי הָאֵל עַל בְּרוּאָיו לִפְקֹד אוֹתָם וְלִרְאוֹת מַעֲשֵׂיהֶם יוֹם אֶחָד בְּכָל שָׁנָה וְשָׁנָה כְּדֵי שֶׁלֹּא יִתְרַבּוּ הָעֲוֹנוֹת כָּל כָּךְ, וְיִהְיֶה מָקוֹם לְכַפָּרָה, וְהוּא רַב חֶסֶד מַטֶּה כְּלַפֵּי חֶסֶד, וְכֵיוָן שֶׁהֵם מוּעָטִים מַעֲבִיר עֲלֵיהֶן. וְאִם אוּלַי יֵשׁ בָּהֶם עֲוֹנוֹת שֶׁצְּרִיכִין מֵרוּק נִפְרָע מֵהֶן מְעַט מְעַט. וּכְעֵין מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ע"ז ד, א) אוֹהֲבוֹ נִפְרָע מִמֶּנּוּ מְעַט מְעַט. וְאִם לֹא יִפְקְדֵם עַד זְמַן רַב יִתְרַבּוּ כָּל כָּךְ עַד שֶׁיִּתְחַיֵּב הָעוֹלָם כִּמְעַט כְּלָיָה חָלִילָה.
It is from the roots of the commandment of this appointed time [that it] was from the kindnesses of God upon His creations that He remembers them and views their deeds one day each and every year; so that the iniquities should not mount so greatly, and there be room for atonement. He is abundantly kind and leans towards kindness; and since they are [resultantly] few, He forgives them. And if there are a few iniquities that require expiation, they will be retributed in small pieces. And [it] is like what they, may their memory be blessed, said (Avodah Zarah 4a), “For a friend, one is repaid in small pieces.” If He did not remember them for a longer period, [the sins] would become so abundant that the whole world would be deserving of destruction, God forbid.
נִמְצָא שֶׁהַיּוֹם הַנִּכְבָּד הַזֶּה הוּא קִיּוּמוֹ שֶׁל עוֹלָם, וְלָכֵן רָאוּי לַעֲשׂוֹת אוֹתוֹ יוֹם טוֹב וְלִהְיוֹת בְּמִנְיַן מוֹעֲדֵי הַשָּׁנָה הַיְּקָרִים. וּמִצַּד שֶׁהוּא יוֹם הַדִּין לָדוּן כָּל חַי רָאוּי לַעֲמֹד בּוֹ בְּיִרְאָה וָפַחַד יוֹתֵר מִבְּכָל שְׁאָר מוֹעֲדֵי הַשָּׁנָה. וְזֶהוּ עִנְיַן זִכְרוֹן תְּרוּעָה הַנִּזְכָּרִים בּוֹ, כִּי הַתְּרוּעָה קוֹל שָׁבוּר, לְרַמֵּז שֶׁיְּשַׁבֵּר כָּל אֶחָד תֹּקֶף יִצְרוֹ הָרַע וְיִתְנַחֵם עַל מַעֲשָׂיו הָרָעִים, וּכְמוֹ שֶׁנִּכְתֹּב בְּמִצְוַת שׁוֹפָר בַּאֲרֻכָּה בְּסֵדֶר פִּנְחָס (מצוה תה) בְּעֶזְרַת הַשֵּׁם. וְזֶהוּ הַטַּעַם שֶׁלֹּא קָבְעוּ זִכְרוֹנָם לִבְרָכָה, לוֹמַר הַלֵּל בַּמּוֹעֵד הַזֶּה, וּכְמוֹ שֶׁאָמְרוּ, שֶׁאֵין רָאוּי לוֹ לָאָדָם לוֹמַר שִׁירָה וְהוּא עוֹמֵד בַּדִּין; וְכִדְאָמַר רַבִּי אַבְהוּ בְּפֶרֶק אַחֲרוֹן דְּרֹאשׁ הַשָּׁנָה (לב, ב) אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִפְּנֵי מָה אֵין יִשְׂרָאֵל אוֹמְרִים הַלֵּל בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים? וכו' כִּדְאִיתָא הָתָם.
And it comes out that this glorious day is [responsible for] the sustaining of the world; and it is therefore fitting, to make it a holiday, and that it should be in the count of the dear appointed times of the year. And on the side that it is the day of judgment for all living things, it is proper to stand in fear and trepidation on this day more than on the other appointed times of the year. And this is the concept of the shofar blow (teruah) of remembrance that is mentioned in [connection with this day]; as the teruah is a broken sound, and it hints to the need for each person to break the power of his evil inclination and regret his evil deeds, as I will explain at length in the commandment of shofar (Sefer HaChinukh 405) in the Order of Pinchas, with God’s help. It is for this reason that they, may their memory be blessed, did not establish the recitation of Hallel on this appointed time. And as they said, that it is not proper for a person to sing songs of praise while he stands in judgment. And like Rabbi Abahu said in the final chapter of Rosh Hashanah 32b, “The ministering angels said in front of the Holy One, blessed be He, ‘Why does Israel not recite Hallel on Rosh Hashanah and Yom Kippur?’ etc.,” as it is [found] there.
מִדִּינֵי הַשְּׁבִיתָה בְּיוֹם טוֹב, כָּתַבְתִּי קְצָתָם כְּמִנְהָגִי בְּמִצְוַת מוֹעֵד הַפֶּסַח, וְעוֹד רָאוּי לִכְתֹּב כָּאן מְעַט מִן הָעִנְיָנִים הַנִּזְכָּרִים בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה שֶׁאָמְרוּ שָׁם שֶׁאַרְבָּעָה רָאשֵׁי שָׁנִים הֵן, בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים, פֵּרוּשׁ רְגָלִים כְּלוֹמַר רֶגֶל שֶׁבּוֹ תְּחִלָּה לָרְגָלִים, כֵּן פִּתְרוֹנוֹ בַּגְּמָרָא (שם ד, א), בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה, בְּאֶחָד בְּתִשְׁרִי רֹאשׁ הַשָּׁנָה לְמָה שֶׁכָּתַבְנוּ לְמַעְלָה. בְּאֶחָד בִּשְׁבָט רֹאשׁ הַשָּׁנָה לְאִילָנוֹת כְּדִבְרֵי בֵּית שַׁמַּאי, וּבֵית הִלֵּל אוֹמְרִין, בַּחֲמִשָּׁה עָשָׂר בּוֹ, וְשָׁם מִתְבָּאֵר בַּגְּמָרָא, רָאשֵׁי שָׁנִים אֵלּוּ, לְאֵיזֶה עִנְיָן הֵם.
I have written some of the laws of rest on the holiday — as is my custom — in the commandment of the appointed time of Pesach. And it is also fitting to write here some of the matters that are mentioned in Tractate Rosh Hashanah: That they said there that there are four ‘new years’; the first of Nissan is the new year for kings and festivals — the understanding of festivals is meaning, the festival that is the first of the festivals, so is its definition in the Gemara (Rosh Hashanah 4a); the first of Elul is the New Year for tithing animals; the first of Tishrei is the new year for what we have written above; the first of Shevat is the new year for trees according to Beit Shammai, though Beit Hillel says that it is on the fifteenth in it. And there in the Gemara, it is elucidated for what matters these new years are [pertinent].
וְשָׁם אָמְרוּ, (טז, ב) שֶׁאַרְבָּעָה דְּבָרִים מְקָרְעִין גְּזַר דִּינוֹ שֶׁל אָדָם צְדָקָה, צְעָקָה, שִׁנּוּי הַשֵּׁם וְשִׁנּוּי מַעֲשֶׂה. וְעִנְיַן שִׁנּוּי הַשֵּׁם הוּא לְפִי הַדּוֹמֶה, כְּדֵי שֶׁיַּחְשֹׁב הָאָדָם כְּאִלּוּ הוּא אָדָם אַחֵר (עי' רמב"ם הל' תשובה פ"ב ה"ד), וְיַכְשִׁיר כָּל דְּרָכָיו, וּבְכָל עֵת שֶׁיִּקָּרֵא, יִזְכֹּר זֶה וְיִתֵּן לִבּוֹ אֶל הָעִנְיָן. וּמָה שֶׁאָמְרוּ שָׁם שְׁלֹשָׁה סְפָרִים נִפְתָּחִין בְּרֹאשׁ הַשָּׁנָה אֶחָד שֶׁל צַדִּיקִים גְּמוּרִים, וְאֶחָד שֶׁל רְשָׁעִים גְּמוּרִים, וְאֶחָד שֶׁל בֵּינוֹנִיִּים, וְעִנְיַן פְּתִיחַת הַסְּפָרִים נֶאֱמַר לְפִי הַדּוֹמֶה עַל דֶּרֶךְ מָשָׁל בְּעִנְיַן הַשְׁגָּחָתוֹ בָּרוּךְ הוּא עֲלֵיהֶם, כְּדֵי שֶׁיִּכָּנְסוּ הַדְּבָרִים בְּאָזְנֵי הַשּׁוֹמְעִים יְדַבְּרוּ רַבּוֹתֵינוּ לְעוֹלָם בַּמֻּרְגָּל בִּבְנֵי אָדָם. צַדִּיקִים גְּמוּרִים נִכְתָּבִין וְנֶחְתָּמִין לְאַלְתַּר לְחַיִּים, פֵּרֵשׁ מוֹרִי, צַדִּיק גָּמוּר בְּכָאן שֶׁכֻּלּוֹ זַכַּאי, וְכֵן רָשָׁע גָּמוּר בְּכָאן שֶׁכֻּלּוֹ חַיָּב, וּלְפִיכָךְ נֶחְתַּם מִיָּד לְמִיתָה, אַחַר שֶׁאֵין לוֹ זְכוּת בָּעוֹלָם שֶׁיָּגֵן עָלָיו. בֵּינוֹנִיִּים תְּלוּיִין עַד יוֹם הַכִּפּוּרִים וְאָז גְּמַר דִּין שֶׁלָּהֶם נֶחְתַּם. וּמָה שֶׁאָמְרוּ שָׁם בְּסָמוּךְ לָזֶה בֵּית שַׁמַּאי אוֹמְרִים שָׁלֹשׁ כִּתּוֹת לְיוֹם הַדִּין, כְּלוֹמַר, אַחַר הַמָּוֶת שֶׁל כָּל אֶחָד וְאֶחָד מִבְּנֵי אָדָם, שֶׁזֶּה קָרוּי יוֹם הַדִּין כַּת אֶחָד שֶׁל צַדִּיקִים גְּמוּרִים, וְכַת שֶׁל רְשָׁעִים, וְכַת שֶׁל בֵּינוֹנִיִּים, בְּכָאן פֵּרְשׁוּ צַדִּיק גָּמוּר וְרָשָׁע גָּמוּר בְּדִינָם. וּבְזֶה הַפֵּרוּשׁ, תִּסְתַּלֵּק קֻשְׁיָא גְּדוֹלָה מִן הָעִנְיָן, אִם תִּזְכֶּה, בְּנִי, תַּרְגִּישׁ בָּהּ וְיַנִּיחַ לְךָ עֲמָלִי זֶה.
And there they said (Rosh Hashanah 16b) that four things tear up a person’s [bad] decree: charity; crying out; changing the name; and changing the deeds. And the matter of changing a name seems to be so that a man should think of himself as if he is another person (see Mishneh Torah, Laws of Repentance 2:4) and improve all of his ways. [Thus] anytime he is called, he will remember this and pay attention to the matter. And that which they said [that] three books are opened on Rosh Hashanah, one for the completely righteous, one for the completely wicked and one for the ones in between. The substance of opening books seems to be metaphorical for the matter of His, blessed be He, providence over them. Our rabbis always spoke about the familiar, in order that the things would penetrate the ears of the listeners. The completely righteous are immediately written and sealed for life. My teacher explained that “completely righteous” here [means] that he is totally innocent, and likewise “completely wicked” here [means] that he is totally guilty. And therefore, he is sealed immediately for death, since he has no merit to protect him. [The judgment of] those in between is left suspended until Yom Kippur, at which time a final verdict is sealed. And that which they said adjacent to this, “Beit Shammai said, ‘There are three groups for the Day of Judgment’ — meaning after the death of each and every person, which is called the Day of Judgment - ‘one group of the completely righteous, a group of the completely wicked, and a group of those in between.’” Here the explanation of “completely righteous” and “completely wicked” is [that it is referring] to their judgment. And with this explanation, a great difficulty about the issue is removed. If you merit, my son, you will be sensitive to this and this toil of mine will put you at ease.
וּמָה שֶׁאָמְרוּ שָׁם, שֶׁהַצַּדִּיק גָּמוּר בְּדִינוֹ נֶחְתַּם לְאַלְתַּר לְחַיֵּי הָעוֹלָם הַבָּא, אַל תַּחְשֹׁב, שֶׁחַיֵּי הָעוֹלָם הַבָּא דָּבָר הַשָּׁוֶה לְכָל צַדִּיק, כִּי יֵשׁ בְּאוֹתָם הַחַיִּים, מַעֲלוֹת אֵין מִסְפָּר, וְכָל צַדִּיק וְצַדִּיק עוֹלֶה בָּהֶן עַד מָקוֹם הָרָאוּי לוֹ לְפִי שְׂכָרוֹ (עי' שבת קנב א). וְיֶתֶר פְּרָטֵי עִנְיָנִים אֵלֶּה, שָׁם בְּרֹאשׁ הַשָּׁנָה, פֶּרֶק רִאשׁוֹן [או"ח סימן תרב תרג].
And that which they said there that the one who is completely righteous in judgment is sealed immediately for life in the world to come. Do not think that the world to come is something that is identical for all righteous people; for in that life there are countless gradations, and each righteous person rises to the fitting level according to his reward. (See Shabbat 152a.) And the rest of the details about these matters are there in the first chapter of Rosh Hashanah. (See Tur, Orach Chaim 602-603.)
וְנוֹהֵג אִסּוּר מְלָאכָה בְּיוֹם זֶה בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְעָשָׂה מְלָאכָה שֶׁלֹּא לְצֹרֶךְ אֹכֶל נֶפֶשׁ חַיָּב מַלְקוּת, כְּמוֹ שֶׁכָּתַבְנוּ בִּשְׁאָר יְמֵי הַמּוֹעֲדִים.
The prohibition of work on this day is practiced in every place and at all times by males and females. And one who transgresses it and did work that was not for the needs of food for the soul is liable for lashes, as we have written for the other appointed times.