Rosh HaShana 16b: Rabbi Cruspedai said in the name of Rabbi Yochanan, “Three books are opened on Rosh HaShana: one for the righteous, one for the wicked and one for those who are in between. The names of the perfectly righteous are written in the Book of Life. The names of the completely wicked are written in the Book of Death. Those who are in between are left in limbo. If they repent (by Yom Kippur) they are given life; if not, death.
Why are their three books mentioned, would not two suffice?
Rabbi Beuven Bengis (1865-1954) answers: The Gemara (Berachos 34b) states, “In the place where a Baal Teshuvah stands, even a perfect Tzadik cannot stand.” Thus, in the Baal Teshuvah who has encountered the Yetzer haRa and defeated it, is superior to the Tzadik who has not been tested. Therefore, the third book is for the Baalei Teshuvah who has repented by the end of Yom Kippur and is inscribed in this Third book of Baalei Teshuvah (Nedivos Lev).
Where is the allusion in the Torah?
Shmos 32,32: “And if not, erase me please from Your book which You have written” Moshe said to HaShem when pleading for the Jewish people after the Golden Calf.
“Erase me please” this refers to the book of the wicked.
“from Your book” this refers to the book of the righteous.
“which You have written” this refers to the book of those who are in between.
What is the relationship of these verses to the concept of the Three Books? In particular HaShem is writing in the books, whereas the verse mentions erasing?
Rabbi Yosef Engel (1859-1920) explains:
The Gemara (Taanis 11a) teaches that a person should not say, “I will sin in private and who would testify against me?” In fact the person’s neshama would testify, since it is a living impressionable Sefer Torah. Each of the Mitzvos in all of its halachic details are engraved on the neshama (written into the DNA sequence?) when a person does a mitzvah that part of the neshama shines with enhanced holiness. On the other hand if a person neglects a particular mitzvah (or a particular detail) the corresponding part of the neshama becomes dull (as if erased).
This is how the neshama testifies, so-to-speak. The Heavenly Court looks at the soul which reveals for all to see which Mitzvos shine and which Mitzvos are dull (or erased).
Similarly, the soul is the book which is opened on Rosh haShana the neshama is the “book” which is opened. If a person is a complete Tzadik, HaShem can tell from that person’s soul. That neshama will be (in the words of the above verse) “Your book”, the complete book of the Torah.
Whereas, the soul of the wicked reveal a “book” that is erased (per that part of the above verse).
Finally, the soul of an “in-between” person will no longer contain an entire “shiney” Torah, but will be a mix of clear writing and erasures. It will only retain some of that “which You have written.”
