Daf 227a (דַּף רכ״ז ע״א)

And on the Chag (Sukkot) judgment is made concerning water (וּבַחַג נִדּוֹנִין עַל הַמַּיִם), this is the service (דָּא הוּא שֵׁירוּתָא), Some say: the drawing (נ"א: דְּרִישָׁא), of the right side of the King (דִּימִינָא דְּמַלְכָּא), and because of this joy of the waters is found in all (וְעַל דָּא חֶדְוָותָא דְּמַיָּא אִשְׁתַּכַּח בְּכֹלָּא), at the time of the water libation and drawing (בְּשַׁעְתָּא דְּנָסְכֵי מַיָּא, וְשָׁאֲבֵי לוֹן), for these waters are known (בְּגִין דְּמַיִּם דָּא יְדִיעָא). And because of this, in these four periods all things are found (וְעַל דָּא בְּאַרְבָּעָה פְּרָקִים אִלֵּין, כֹּלָּא מִשְׁתַּכְּחִין).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), when you contemplate these matters (כַּד יִסְתַּכְּלוּן מִלֵּי), everything is found within these seasons (כֹּלָּא אִשְׁתַּכַּח בְּהַנִּי פִּרְקִין): Avraham, Yitzchak, and Ya'akov, and David the King (אַבְרָהָם יִצְחָק וְיַעֲקֹב, דָּוִד מַלְכָּא). And by these, the world is judged (וּבְהַנִּי עַלְמָא אִתְדָּן), and in these four periods, human beings are judged (וּבְאַרְבַּע פְּרָקִין בְּנֵי נָשָׁא אִתְדָּנוּ), in the days which are found in the world (בְּיוֹמִין דְּאִשְׁתַּכָּחוּ בְּעַלְמָא). And every single day (וּבְכָל יוֹמָא וְיוֹמָא), the books are open and deeds are recorded (סִפְרִין פְּתִיחָן וְעוֹבָדִין כְּתִיבִין), and there is no one who gives attention (וְלֵית מַאן דְּיַשְׁגַּח), and none who inclines his ear (וְלֵית מַאן דְּיַרְכִּין אוּדְנֵיהּ). And Orayta testifies regarding him every day (וְאוֹרַיְּיתָא אַסְהִידַת בֵּיהּ בְּכָל יוֹמָא), and a voice proclaims with strength (וְקָלָא קָרֵי בְּחֵילָא), “Whoever is simple, let him turn in here; he who lacks heart, she says to him” [Mishlei 9] (מִי פֶתִי יָסוּר הֵנָּה חֲסַר לֵב אָמְרָה לוֹ), and there is none who listens to her voice (וְלֵית מַאן דְּיָצִית לְקָלֵיהּ).

It was taught (תָּאנָא), at the time when a man arises in the morning (בְּשַׁעְתָּא דְּבַר נָשׁ קָאֵים בְּצַפְרָא), witnesses stand before him (סָהֲדִין קָיְימִין לְקֳבְלֵיהּ), and testify about him (וְסָהֲדִין בֵּיהּ), and he pays no attention (וְהוּא לָא אַשְׁגַּח). His Neshamah testifies concerning him (נִשְׁמָתָא אַסְהִידַת עֲלֵיהּ), at every time and every hour (בְּכָל עִדָּן וּבְכָל שַׁעְתָּא), if he listens well (אִי אָצִית יָאוֹת), and if not (וְאִי לָאו), behold, the books are open and the deeds are written (הָא סִפְרִין פְּתִיחִין וְעוֹבָדִין כְּתִיבִין). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), fortunate are the Righteous (זַכָּאִין אִינוּן צַדִּיקִיָּיא), who are not afraid of judgment (דְּלָא מִסְתָּפוּ מִן דִּינָא), neither in this world nor in the World to Come (לָא בְּעַלְמָא דֵין, וְלָא בְּעַלְמָא דְאָתֵי). This is what is written (הֲדָא הוּא דִכְתִיב), “But the righteous are as bold as a lion” [Mishlei 28] (וְצַדִּיקִים כַּכְּפִיר יִבְטָח). And it is written (וּכְתִיב), “The righteous shall inherit the land” [Tehillim 37] (צַדִּיקִים יִירְשׁוּ אָרֶץ).

Rabbi Ḥizkiyah opened and said (רִבִּי חִזְקִיָּה פָּתַח וְאָמַר), “And it was, when the sun was going down, that a deep sleep fell upon Avram…” [Bereishit 15] (וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם וְגו׳). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but this refers to a day of severe judgment (אֲבָל דָּא יוֹמָא דְּדִינָא קַשְׁיָא), when a person is removed from this world (דְּאַפְקֵי לֵיהּ לְבַר נָשׁ מֵהַאי עַלְמָא). For it was taught (דְּתַנְיָא): the time comes when a man departs from this world (זִמְנָא דְּמָטָא דְּבַר נָשׁ נָפִיק מֵהַאי עַלְמָא) that time is a great day of judgment (הַהוּא יוֹמָא יוֹמָא דְּדִינָא רַבָּא), when the sun is darkened from the moon (דְּאִתְחַשַּׁךְ שִׁמְשָׁא מִן סִיהֲרָא), as it is written, “Before the sun and the light are darkened” [Kohelet 12] (כְּמָה דִכְתִיב, עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ).

This is the Holy Neshamah (דָּא נִשְׁמְתָא קַדִּישָׁא), which is withheld from the man (דְּאִתְמְנָעַת מִבַּר נָשׁ), thirty days before he leaves the world (תְּלָתִין יוֹמִין עַד לָא יִפּוּק מֵעַלְמָא), and behold! he sees that the image has been withheld from him and is no longer visible (וְהָא חָזֵי, וְחָמָא דְּצוּלְמָא דְּאִתְמְנָעַת מִנֵּיהּ וְלָא אִתְחֲזֵי). Why is it withheld from him? (מַאי טַעְמָא אִתְמְנָעַת מִנֵּיהּ) Because the holy Neshamah has ascended (בְּגִין דְּנִשְׁמְתָא קַדִּישָׁא סָלְקַת), and has departed from him (וְאִתְעֲבָרַת מִנֵּיהּ), and is no longer seen (וְלָא אִתְחֲזֵי). Do not say that when the person dies and weakens, then the Neshamah departs from him (דְּלָא תֵימָא, דְּכַד מֵית בַּר נָשׁ וְאִתְחַלָּשׁ, הַאי נִשְׁמָתָא אִתְעֲבָרַת מִנֵּיהּ), but rather that while he is alive, in his strength, the Neshamah departs from him (אֶלָּא כַּד אִיהוּ בְּחַיָּיו, בִּתְקוּפֵיהּ, אִתְעֲבָרַת מִנֵּיהּ). And when it departs (וְאִתְחַלָּשׁ), the Neshamah does not radiate to the Ruach (הַאי נִשְׁמְתָא, וְלָא נָהֲרָא לְרוּחָא), and the Ruach does not radiate to the Nefesh (וְרוּחָא לָא נָהִיר לְנַפְשָׁא). Then the image departs from him (כְּדֵין צוּלְמָא אִתְעֲבָרַת מִנֵּיהּ), and he is not illuminated (וְלָא נָהִיר לֵיהּ). Rather, from that day, all proclaim concerning him (אֶלָּא מֵהַהוּא יוֹמָא, כֹּלָּא מַכְרְזֵי עֲלֵיהּ), even the birds of the sky (וְאֲפִלּוּ צִפֳּרֵי שְׁמַיָּא). Why is this? (מַאי טַעְמָא) Because the Neshamah has now ascended from him (בְּגִין דְּנִשְׁמָתָא הָא סָלְקָא מִנֵּיהּ), and the Ruach no longer illuminates the Nefesh (וְרוּחָא לָא נָהִיר לְנַפְשָׁא). Then the Nefesh becomes weak (כְּדֵין נַפְשָׁא אִתְחַלָּשַׁת), and all the vitality and desire of the body departs from him (וּמֵיכְלָא וְכָל תִּיאוּבְתָּא דְּגוּפָא, סָלְקָא מִנֵּיהּ וְאִתְעֲבַר).

Rabbi Yehuda said (וְאָמַר רִבִּי יְהוּדָה), even any time a person falls into distress and cannot pray (וְאֲפִלּוּ כָּל זִמְנָא דְּנָפִיל אִינִישׁ בְּבֵי מַרְעֵיהּ, וְלָא יָכִיל לְצַלָּאָה), the Neshamah has departed and ascended from him (נִשְׁמָתָא אִתְעֲבָרַת וְסָלְקָא מִנֵּיהּ), and then the Ruach does not illuminate the Nefesh (וּכְדֵין לָא נָהִיר רוּחָא לְנַפְשָׁא), until the judgment of the person is determined (עַד דְּדַיְינִין דִּינֵיהּ דְּבַר נָשׁ). And if they judge him favorably (וְאִי דָּיְינִין לֵיהּ לְטַב), then the Neshamah returns to its place (כְּדֵין נִשְׁמָתָא אִתְהַדְּרַת לְאַתְרָהּ), and illumination returns to all (וּנְהִירָא לְכֹלָּא). This is when the matter stands in judgment (הָא בְּזִמְנָא דְּקָיְימָא מִלָּה בְּדִינָא). And when the matter does not stand in judgment (וּבְזִמְנָא דְּלָא קָיְימָא מִלָּה בְּדִינָא), thirty days before, the Neshamah has already gone before all (תְּלָתִין יוֹמִין אַקְדִּימַת נִשְׁמָתָא לְכֹלָּא), and the image is removed from him (וְצוּלְמָא אִתְעֲבַר מִנֵּיהּ).

It was taught (תָּאנָא), at the time when a person is judged above (בְּזִמְנָא דְּדָיְינִין לֵיהּ לְבַר נָשׁ לְעֵילָא), his Neshamah ascends to the court (סָלְקִין לְנִשְׁמָתֵיהּ לְבֵי דִינָא), and they judge her for her words (וְדָיְינִין עַל מֵימְרָהָא), and she testifies about everything (וְהִיא אַסְהִידַת בְּכֹלָּא), and she testifies to all the thoughts of the person (וְאַסְהִידַת בְּכָל רַעֲיוֹנֵי דְבַר נָשׁ), but not to the actions (וּבְעוֹבָדִין לָא אַסְהִידַת), for they are all written in the book (דְּהָא כֻּלְּהוּ בְּסִפְרָא כְתִיבִין). And all of them judge the person (וְכֻלְּהוּ דָּיְינִין לֵיהּ לְבַר נָשׁ), and at that time when he is judged above (בְּהַהִיא שַׁעְתָּא דְּדָיְינִין לֵיהּ לְבַר נָשׁ לְעֵילָא), then great physical pressure is found (כְּדֵין דֹּחֲקָא דְגוּפָא אִשְׁתַּכַּח), more than in other times (יַתִּיר מִשְּׁאָר זִמְנַיָּא). If they judge him for good (אִי דָיְינִין לֵיהּ לְטַב), then they ease him (כְּדֵין אַרְפִּין מִנֵּיהּ), and sweat breaks out upon his body (וְזֵיעָא אִתְבַּקַּע עַל גּוּפָא), and the Neshamah returns to him (וְנִשְׁמָתָא אֲהַדְּרַת לְבָתַר), and there is light to all (וְנָהֲרָא לְכֹלָּא). And a person does not leave this world (וְלָא סָלִיק בַּר נָשׁ מִבֵּי מַרְעֵיהּ לְעָלְמִין), until his judgment has been rendered above (עַד דְּדָיְינִין דִּינֵיהּ לְעֵילָא).

And if you say (וְאִי תֵימָא), “Behold, how many guilty people and wicked ones of the world (הָא כַּמָּה חַיָּיבֵי עַלְמָא, כַּמָּה רַשִּׁיעֵי עַלְמָא) still remain in existence” (קָיְימִין בְּקִיּוּמַיְיהוּ)? Rather (אֶלָּא), Kudsha Berikh Hu oversees the judgment of the person (קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח בְּדִינֵיהּ דְּבַּר נָשׁ), even though at present he is not meritorious (אַף עַל גַּב דְּהַשְׁתָּא לָא זָכֵי), He sees that later he will be meritorious (וְהוּא חָמֵי דְּהָא לְבָתַר זָכֵי), and so He judges him for good (דָּאִין לֵיהּ לְטַב). Or at times he will father a son who will be righteous in the world (אוֹ לְזִמְנִין דְּאוֹלִיד בַּר, דְּיֶהֱוֵי זַכָּאָה בְּעַלְמָא), and for this reason Kudsha Berikh Hu judges him for good (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא דָּאִין לֵיהּ לְטַב). And all the deeds and judgments of Kudsha Berikh Hu are for good (וְכָל עוֹבָדוֹי וְדִינֹוֵי דְּקוּדְשָׁא בְּרִיךְ הוּא לְטַב), and in everything He pays attention (וּבְכֹלָּא אַשְׁגַּח), as it is written (כְּמָה דִכְתִיב), “As I live, says Hashem… if I desire the death of the wicked, rather that he return from his ways and live” [Yeḥezkel 33] (חַי אָנִי נְאֻם ה׳… אִם אֶחְפּוֹץ בְּמוֹת הָרָשָׁע כִּי אִם בְּשׁוּב רָשָׁע מִדַּרְכּוֹ).

And because of this (וּבְגִין דָּא), all the guilty ones of the world who still remain (כָּל אִינוּן חַיָּיבֵי עַלְמָא, דְּקָיְימִין בְּקִיּוּמַיְיהוּ), Kudsha Berikh Hu judges them for good (קוּדְשָׁא בְּרִיךְ הוּא דָּאִין לוֹן לְטַב). And at times (וּלְזִמְנִין), when those evildoers have completed their allotted time (דְּאִינוּן מַרְעִין אִשְׁתַּלִּימוּ זִמְנַיְיהוּ), it is not permitted to extend them further (מִלְּמִשְׁרֵי תַּמָּן), as you said (כְּמָא דְאַתְּ אָמֵר), “With evil and faithful afflictions…” (דברים כח) (וָחֳלָאִים רָעִים וְנֶאֱמָנִים, meaning they carry out their mission faithfully (דְּעֲבָדוּ מְהֵימְנוּתָא). For when they rest upon a person (דְּכַד שָׁרִיאַן עֲלֵיהּ דְּבַר נָשׁ), they leave him only after their time is complete (מִסְתַּלְּקֵי מִנֵּיהּ לְבָתַר דְּאַשְׁלִימוּ זִמְנַיְיהוּ), whether he is of the Righteous or of the guilty (בֵּין לְצַדִּיקִיָּיא, בֵּין לְחַיָּיבַיָּא), and all is done in judgment as we have stated (וְכֹלָּא אִתְעֲבַד בְּדִינָא כִּדְקָאֲמָרָן).