Daf 121b (דַּף קכ״א ע״ב)

Come and see (תָּא חֲזֵי), at the time when a person lies on his bed each and every night (בְּשַׁעְתָּא דְּבַר נָשׁ סָלִיק בְּעַרְסֵיהּ כָּל לֵילְיָא וְלֵילְיָא), his Neshamah goes out from him (נִשְׁמָתֵיהּ נָפְקַת מִנֵּיהּ), and it is judged before the Court of the King (וְאִתְדָּנַת קַמֵּי בֵּי דִינָא דְמַלְכָּא). If it is worthy to endure (אִי זַכָּאָה לְאִתְקָיְימָא), it returns to this world (אִתְהַדָּרַת לְהַאי עַלְמָא). And judgment is in two aspects (וְדִינָא הוּא בִּתְרֵין גְּוָונִין), for a person is not judged for evils which he is destined and prepared to do (דְּהָא לָא דָיְינִין לֵיהּ לְבַר נָשׁ עַל בִּישִׁין דְּאִיהוּ עָתִיד וְזַמִּין לְמֶעְבַּד), as it is written: “For Elohim has heard the voice of the lad, as he is there” (דִּכְתִיב כִּי שָׁמַע אֱלֹהִים וְגו' בַּאֲשֶׁר הוּא שָׁם). And do not say that he is judged only for the good he has done (וְלָא תֵימָא דְּדָנִין לֵיהּ עַל טָבִין דְּעָבִיד לְחוּד), rather, to benefit him for those good deeds that he is prepared to do at present (אֶלָּא לְאוֹטָבָא לֵיהּ עַל אִינוּן טָבִין דְּהַשְׁתָּא), as it is said (כְּמָה דְאִתְּמָר). And he is judged even on merits he is destined to perform (וְדָנִין לֵיהּ עַל זָכְיָין דְּאִיהוּ זַמִּין לְמֶעְבַּד), and through them he is saved-even though he is presently culpable (וּבְגִינַיְיהוּ אִשְׁתְּזִיב אַף עַל גַּב דְּאִיהוּ הַשְׁתָּא חַיָּיבָא). For Kudsha Berikh Hu acts beneficently with all beings (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד טִיבוּ עִם כָּל בִּרְיָין), and all His ways are done for the good of all (וְכָל אָרְחוֹי דְאִיהוּ עָבִיד לְאוֹטָבָא לְכֹלָּא), and He does not judge a person for evils he is only destined to commit (וְלָא דָאִין לְבַר נָשׁ עַל בִּישִׁין דְּאִיהוּ זַמִּין לְמֶעְבַּד). Therefore man is judged before Kudsha Berikh Hu (וּבְגִין כָּךְ אִתְדָּן בַּר נָשׁ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא).

Come and see (תָּא חֲזֵי), when they cast Yonah into the sea (כֵּיוָן דְּאַטִּילוּ לֵיהּ לְיוֹנָה בְּיַמָּא), what is written? “And the sea ceased from its raging” (מַה כְּתִיב וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ) (Yonah 1). The sea Above-what is “ceased”? That it stood in its proper state (הַיָּם עִלָּאָה, מַאי וַיַּעֲמֹד דְּקָאֵים בְּקִיּוּמֵיהּ כְּדְקָא יְאוּת)-standing is when wrath subsides (בַּעֲמִידָה אִיהוּ כַּד רוּגְזָא שָׁכִיךְ). When judgment descends into the world (בְּשַׁעְתָּא דְּדִינָא שַׁרְיָא בְּעַלְמָא), that court is like a woman giving birth (הַהוּא בֵּי דִינָא אִיהוּ כְּאִתְּתָא דְּמִתְעַבְּרָא), and it is difficult for her to deliver (וְקַשְׁיָא לְאוֹלָדָא); but once she gives birth, the wrath subsides (וְכַד אוֹלִידַת שְׁכִיךְ רוּגְזָא). So too, when judgment begins in the world, it does not rest nor subside until judgment is carried out upon the guilty (הָכִי נָמֵי, כַּד דִּינָא שַׁרְיָא בְּעַלְמָא, לָא שָׁכִיךְ וְלָא נָח עַד דְּאִתְעֲבִיד דִּינָא בְּחַיָּיבַיָא); then comes its rest (כְּדֵין הוּא נַיְיחָא דִילֵיהּ), to stand in complete place (לְמֵיקַם בְּדוּכְתָּא שְׁלִים), and to stand in its own existence (וּלְמֵיקַם בְּקִיּוּמֵיהּ). This is what is written: “And when the wicked perish, there is joy” (הֲדָא הוּא דִכְתִיב וּבַאֲבֹד רְשָׁעִים רִנָּה) (Mishlei 11). And we have established this (וְהָא אוֹקִימְנָא). “When the wicked perish, there is joy” (בַּאֲבֹד רְשָׁעִים רִנָּה). But it is written (וְהָכְתִיב): “Do I desire at all the death of the wicked?” (יְחֶזְקֵאל י״ח: הֶחָפֹץ אֶחְפֹּץ מוֹת רָשָׁע) (Yechezkel 18), and behold there is no rest before Kudsha Berikh Hu when judgment is executed on the wicked (וְהָא לֵית נַיְיחָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא כַּד אִתְעֲבִיד דִּינָא בְּרַשִּׁיעַיָּיא). Rather-here is before the verdict is completed, and here is after the verdict is completed (אֶלָּא: כָּאן קוֹדֶם דְּאִשְׁתְּלִים קִיסְטָא, כָּאן לְבָתַר דְּאִשְׁתְּלִים קִיסְטָא). (Then there is rest) (אִית לֵיהּ נַיְיחָא).

Tosefta

“And the life of Sarah” (וְיִהְיוּ חַיֵּי שָׂרָה), the body of the Mishnah (גּוּפָא דְּמַתְנִיתִין), we were drawing near (אֲנַן קְרֵיבִין הֲוֵינָא), I heard a voice turning from above to below (שְׁמַעְנָא קָלָא מִתְהַפֵּךְ מִלְּעִילָּא לְתַתָּא), it spread in the world (אֶתְפַּשְּׁטַת בְּעָלְמָא), a voice that breaks mountains and shatters mighty rocks (קַל מִתְּבַר טוּרֵין וּמְתַבַּר טִנָּרִין תַּקִּיפִין), great tremblings ascended (עִלְעוּלִין רַבְרְבִין סָלְקִין), the ears were opened (אוּדְנַנָא פְּתִיחָן). He was saying in whispers (הֲוָה אָמַר בִּמְטַלְּנוֹי), a thorn of thorns (קוֹץ קוֹצִיתָא), from here (דְּמִיכָן), from the right (דְּמִיְּמִין), those who sleep (שִׁינְתָּא), in their holes they stand in their existence (בְּחוּרֵיהוֹן קַיָּימִין בִּקְיוֹמֵיהוּן), the King who speaks (מַלְכָּא דְּמִמְּלָל), and they were not removed but were found (וְלָא אִעַבַּרוּ אִשְׁתְּכַחוּ), guardians of the gates (נָטְרֵי תַּרְעִין), the ruler of many fears (שֶׁלִּיטָא דְּחִילִין סַגִּיאִין), stood in her establishment (קָם בְּקִיּוּמֶיהָ). All of them do not perceive and do not know (כֻּלְּהוּ לָא מַרְגְּשָׁן וְלָא יָדְעִי), that the book is open (דְּסָפְרָא פָּתִיחַ), and “in the Name I will write” (וּבִשְׁמָא אֶכְתּוֹב), and the silent one stands (וְדוֹמֶה קָאֵים), and takes in calculation (וְנָטֵיל בְּחוּשְׁבָּנָא), and the dwellers of dust return outward (וְדָיְירִי עַפְרָא תַּיְיבִין לְבַר), and it is near for them to be counted among them (וְקָרִיב טָב לְאִתְמְנְאָה בְּהוּ), they do not desire the rolling and the overturning (לָא תְּאֵיבִין גִּלְגּוֹלָא וַהֲפוֹךְ). They fall and do not rise (נָפְלִין וְלָא קָיְימִין), the guilty are erased from the book of Dumeh (אִתְמְחוּן חַיָּיבִין מִסִּפְרָא דְּדוֹמֶה), who will seek them (מַאן יִתְבַּע לוֹן), and who sits in the accounting of them (וּמַאן יָתֵיב בְּחוּשְׁבָּנְהוֹן), woe to them, woe to their lives (וָוֵי לוֹן וָוֵי לִחְיָיְהוֹן), woe to their spirits (וַוי לְרִגְשֵׁיהוֹן), some say: to their souls (ס״א לְנַפְשִׁיהוֹן), because of them it is called (בְּגִינְהוּן אִתַּקַּרִי): “let them be blotted out of the book of life” (יִמְחוּ מִסֵּפֶר חַיִּים) (Psalms 69:29). Until here, the Tosefta (עַד כָּאן הַתּוֹסֶפְתָּא).