Sefer HaChinuch ספר החינוך

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.