Midrash su Salmi 33:15

(Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before Him (the Lord) as sheep before a shepherd; as it is said (Ps. 30, 9) He who hath fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered in regard to water (rain). GEMARA: Which stage of the growing grain [does the Divine judgment affect on the Passover]? Does it affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the standing crops had to undergo [before Passover]? The Mishnah does not refer to standing crops ready to be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping]? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, it was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then it was the result of a decree that had been passed on the Passover immediately [preceding the sowing season]; if an accident of misfortune befall a man before the Day of Atonement, it was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then it was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba: "Infer from this that judgment is passed twice yearly, at sowing and before reaping." "Therefore," said Abaye, "when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgment]."

(7) (Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before Him (the Lord) as sheep before a shepherd; as it is said (Ps. 30, 9) He who hath fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered in regard to water (rain). GEMARA: Which stage of the growing grain [does the Divine judgment affect on the Passover]? Does it affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the standing crops had to undergo [before Passover]? The Mishnah does not refer to standing crops ready to be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping]? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, it was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then it was the result of a decree that had been passed on the Passover immediately [preceding the sowing season]; if an accident of misfortune befall a man before the Day of Atonement, it was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then it was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba: "Infer from this that judgment is passed twice yearly, at sowing and before reaping." "Therefore," said Abaye, "when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgment]."

On New Year's Day all the inhabitants of the world pass before Him, Kibne Maron. What is the meaning of Kibne Maron? Here (in Babylonia) they translated it "like sheep." But Resh Lakish said: "The meaning is, as the steps of the Temple (i.e., narrow, so that people ascended them one by one)." R. Juda, however, in the name of Samuel, explained it: "Like the armies of the house of David [which were numbered one by one]." "Nevertheless," said Rabba b. b. Ghana, in the name of R. Jochanan, "they are all reviewed with one glance." R. Nachman b. Isaac said: "Our Mishnah also teaches us so, since it makes the inference from the passage (Ps. 33, 15) He that fashioned all their hearts alike. What does that mean? Shall we assume that it means, He created every heart alike in inclination? We see that it is not so. We must, therefore, say that it means. The Creator sees all their hearts [at one glance] and [at once] understands all their works."