19 Sep THE DYNAMICS OF DIVINE JUDGMENT: UNDERSTANDING REWARD, PUNISHMENT, AND ATONEMENT

While Hashem’s
judgment is
profound and
concealed from us,
our sages (Chazal)
have provided us
with some insights into
the general principles of how Hashem
judges people. The period between Rosh
Hashanah and Yom Kippur presents an
ideal opportunity to contemplate and study
these concepts, giving us a glimpse of
what is at stake during this crucial time of
introspection and repentance.
We will begin by categorizing the
population into primary groups and then
further subdivide them accordingly. There
are three separate judgments occurring at
distinct times: Rosh Hashanah, after an

individual’s passing and before המתים תחית-
resurrection (Tosfot R.H. page 15,2). On

Rosh Hashanah, people are primarily
assessed within three overarching
categories: Tzadikim (the righteous),
Reshaim (the wicked), and Benoniim
(those of intermediate righteousness).
Among the Rishonim, there are few
opinions regarding the interpretation of
this concept.
While the Rambam (Teshuva 3), seems
to interpret Chazal’s words quite literally,
stating that Tzadikim are inscribed for a
year of life on Rosh Hashanah, Reshaim
for the opposite, and the verdict for
Benoniim is left pending until Yom Kippur.
Some argue (tosfot) that the inscription of
Tzadikim and Reshayim on Rosh Hashanah
pertains to whether individuals will merit
the next world, not the current one. In this
view, all three categories have their books
opened on Rosh Hashanah and sealed on
Yom Kippur. This perspective aligns with
the Rema’s statement that we bless one
another with the hope of being written
in the Book of Life, as the sealing is not
completed for anyone on Rosh Hashanah,
according to this opinion.
According to the Ramban and the Ran,
the distinction between Tzadikim and
Reshayim carries a different meaning. In
their view, Tzadikim are those individuals
who were sealed on Rosh Hashanah for
a life without regard to whether they
are genuinely righteous or not, while
Reshayim are the opposite, signifying
those who were sealed for a less virtuous
path. According to this perspective, each
person should consider themselves in the
“Benoni” category, the intermediate group.
Consequently, they should strive to do
everything in their power to ensure they are
sealed in the Book of Life on Yom Kippur,
recognizing the potential for change and
improvement.

The Inscription of the Next World:
Understanding the Process:
The judgment for the next world, which
pertains to the life of eternity, follows a
distinct pattern: Tzadikim are granted entry
into the world to come, while Reshaim
are destined for Gehenom (a place of
punishment).
Tzadikim:
Even Tzadikim, who are inscribed for the
world to come, still need to atone for the
sins they committed during their lifetime.
Hashem administers this purification
process in this world, using various means
of punishment to cleanse them thoroughly
before they enter the next world. This
process ensures that they are entirely free
of sin and ready to receive immediate
rewards upon their arrival in the world to
(רמב״ן שער הגמול) .come
This explanation sheds light on an
age-old question: when we witness a
righteous person enduring suffering, we
often wonder why this is happening. The
answer lies in Hashem’s great kindness
and chesed. Suffering is a means through
which Hashem purifies the righteous,
ensuring their complete readiness for the
world to come.
Benoniim:
The judgment for those of intermediate
righteousness (Benoniim) concerning the
next world differs from their judgment in
this world. In this world, as we explained,
their fate is pending until Yom Kippur.
Yet, when it comes to the next world,
if a person falls into the intermediate
category, they are excused from immediate
judgment. This is made possible through
Hashem’s boundless mercy חסד כלפי מטה.
There is, however, an exception to the
aforementioned rule: the “Benoni” who
has never worn Tefilin does not receive that
leniency. (This underscores the importance
of possessing a kosher pair of Tefilin and
not solely relying on a merchant from
Israel who appears to be religious.). Some
contend that it’s not just Tefilin but any
positive Mitzvah that one was hesitant to
fulfill throughout their entire life.
In such a case, they undergo judgment
and face punishment for their sins,
without receiving the above leniency.
After completing their punishment, they
ultimately merit entry into Olam Haba (the
world to come).
Benoniim are individuals whose sins are
considered equivalent to their merits, but
they still need to atone for their sins. In
their case, the punishment is primarily
experienced in this world. Hashem
administers this punishment through

various means, including suffering, much
like how righteous people may also
undergo suffering as a form of atonement
for their transgressions.
According to the Sefer Hachinuch
(mitsva 311), a Benoni encompasses all
individuals who fall between the category
of those who are completely righteous,
free from any sins, and those who are
entirely wicked, devoid of any merits.
Accordingly, it’s easy to understand why
we all prepare for Yom Kippur, as the
majority of us fall into this intermediate
category.
Reshaim:
As we discussed, the Reshaim undergo
punishment for their sins. Typically, the
duration of punishment is 12 months.
However, the judgment for “Reshaim” who
have never worn Tefilin is much harsher.
They are subjected to punishment for 12
months, and beyond that period, their soul
does not merit the next world.
Extremely Wicked Individuals:
There is another category of “Reshaim”
who are judged even more severely and
carry the penalty of eternal punishment.
The following (Rambam Teshuva 3,6)
individuals do not have a portion in the
world to come. Rather, their souls are
cut off and they are judged for their great
wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead
and the coming of the Mashiach,
those who rebel against Hashem,
those who cause the many to sin,
those who separate themselves from the
community,
those who proudly commit sins in public as
Yehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for
reasons other than the service of Hashem,
Murderers,
slanderers,
one who extends his foreskin so as not to
appear circumcised.
Exploring the intricate definitions and
conditions for each of the categories
mentioned above exceeds the scope of this
essay, but interested individuals can find
in-depth information about them in the
works of the Rambam and related sources.
Four levels of sin:
Chazal categorized sins into four levels:
1) If a person violates a regular positive
commandment (not punishable by excision

כרת- (such as not wearing Tefillin, not
reciting the Shema prayer, or failing to
attach tzitzit to a four-cornered garment –
as soon as they complete the repentance
process, the sin is forgiven.
2) If a person transgresses a regular negative
commandment, one that is not explicitly
punishable by excision or one of the death
penalties decreed by the rabbinical court,
such as consuming pork or cooking meat
with milk – they must repent. However,
the sin is only forgiven after the arrival of
Yom Kippur, and not immediately at the
moment of repentance.
3) If a person violates a commandment,
whether positive or negative, explicitly

punishable by excision or one of the court-
imposed death penalties, such as failing to

offer the Passover sacrifice in its appointed
time at the Bet-Hamikdash, eating chamets
on Pesach, or engaging in adultery, among
others, all of which incur the penalty of
excision, or desecrating the Sabbath – even
after they have repented, the sin is not
completely forgiven until they experience
suffering corresponding to their sin, which
will complete their atonement.
4) If a person profanes the name of
Hashem- השם חילול, repentance, Yom
Kippur, and suffering are only preparations
for atonement. The sin is only entirely
forgiven on the day of their death.
Remedy:
How can one rectify sins that incur such
harsh punishments? Rabenu Yona, in
Shaarei Teshuva (chapter 4), suggests that
individuals in the third category, those
who have committed sins warranting
capital punishment, such as desecrating the
Sabbath, should engage in acts of charity,
generously assisting the poor in various
ways. Additionally, they should intensify
their Torah study beyond their usual
routine.
Furthermore, those who violated the fourth
category, which pertains to desecrating
Hashem, can seek rectification by assisting
others in sanctifying Hashem and His Torah
in public and by spreading awareness of
His power and the glory of His majestic
presence.