Daf 151a (דַּף קנ״א ע״א)

At every ascent of Shabbat, when the day becomes sanctified (בְּכָל מַעֲלֵי שַׁבְּתָא כַּד יוֹמָא אִתְקַדָּשׁ), proclamations go forth in all those dwellings of Gehinnom (כָּרוֹזִין אָזְלִין בְּכָל אִינּוּן מָדוֹרִין דְּגֵיהִנָּם): the judgment of the guilty ascends (סְלִיקוּ דִינָא דְּחַיָּיבַיָּא), for the Holy King has arrived (דְּהָא מַלְכָּא קַדִּישָׁא אַתְיָא), and the day is sanctified (וְיוֹמָא אִתְקַדָּשׁ), and He shelters over all (וְאִיהוּ אַגִּין עַל כֹּלָּא).

And immediately the judgments are withdrawn (וּמִיָּד דִּינִין אִסְתַּלָּקוּ), and the guilty have rest (וְחַיָּיבַיָּא אִית לוֹן נַיְיחָא). And all those who publicly profane Shabbatot and festivals, their judgments are removed from them (וְכָל אִינּוּן מְחַלְּלֵי שַׁבָּתוֹת וּזְמַנֵּי בְּפַרְהֶסְיָא דִּינִין סַלְקִין מִנְיֵיהוּ) - Some say: even idolaters, who were not commanded to keep Shabbat and festivals, there they keep them against their will (נ״א וַאֲפִלּוּ עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת דְּלָא אִתְפְּקְדוּ לְמֵטַר שַׁבְּתֵּי וּזְמַנֵּי תַּמָּן נָטְרִין בַּעַל כָּרְחְהוֹן).

But the fire of Gehinnom is not extinguished (אֲבָל נוּרָא דְּגֵיהִנָּם לָא אִשְׁתְּכַּךְ), from over those who never kept Shabbat (מֵעָלַיְיהוּ דְּלָא נַטְרֵי שַׁבָּת לְעָלְמִין). And all the guilty of Gehinnom ask about them (וְכָל חַיָּיבֵי גֵיהִנָּם שָׁאֲלֵי עָלַיְיהוּ): Why are these without rest (מַאי שְׁנָא אִלֵּין דְּלֵית לוֹן נַיְיחָא), from all the guilty here? (מִכָּל חַיָּיבִין דְּהָכָא). Their judges are appeased (אִינּוּן מָארֵיהוֹן דְּדִינָא תַּיְיבִין לוֹן), but these are guilty ones who denied Kudsha Berikh Hu (אִלֵּין אִינּוּן חַיָּיבִין דְּכָפְרוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and transgressed all of the Orayta (וְעָבְרוּ עַל אוֹרַיְּיתָא כֻּלָּא), because they did not keep Shabbat there (בְּגִין דְּלָא נַטְרוּ שַׁבָּת תַּמָּן), and therefore they have no rest forever (בְּגִין כַּךְ לֵית לְהוּ נַיְיחִין לְעָלְמִין). And all those guilty ones (וְאִינּוּן חַיָּיבִין כֻּלְּהוֹן), leave their places (נָפְקִין מִדּוּכְתַּיְיהוּ), and permission is given to them to go and see them (וְאִתְיְהִיב לוֹן רְשׁוּ לְמֵהַךְ לְמֵחֱמֵי בְּהוּ). And an angel, whose name is Santriy’ael (וּמַלְאַךְ חַד דִּי שְׁמֵיהּ סַנְטִרִי״אֵל), goes and brings out that body of theirs (אָזִיל וְאַפִּיק לְהַהוּא גּוּפָא דִּלְהוֹן), and places it into Gehinnom (וְעָיִיל לֵיהּ לַגֵּיהִנָּם), in the sight of the guilty (לְעֵינֵיהוֹן דְּחַיָּיבַיָּא), and they see it being devoured by worms (וְחַמָּן לֵיהּ דְּסַלְּקָא תּוֹלָעִין), and the soul has no rest in the fire of Gehinnom (וְנִשְׁמְתָא לֵית לָהּ נַיְיחָא בְּנוּרָא דְּגֵיהִנָּם). And all those guilty ones there (וְכָל אִינּוּן חַיָּיבַיָּא דְּתַמָּן), circle around that body (סָחֲרִין לְהַהוּא גּוּפָא), and proclaim over it (וּמַכְרִיזֵי עָלֵיהּ): This is so-and-so the guilty (דָּא אִיהוּ פְּלַנְיָא חַיָּיבָא), who had no regard for the honor of his Master (דְּלָא חָיִישׁ לִיקָרָא דְּמָארֵיהּ), denied Kudsha Berikh Hu (כָּפַר בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and denied the whole Orayta (וְכָפַר בְּכָל אוֹרַיְּיתָא כֻּלָּא), woe to him (וַוי לֵיהּ), better if he had not been created (טָב דְּלָא יִתְבְּרֵי), and not come to this judgment (וְלָא יֵיתֵי לְדִינָא דָּא), and to this shame (וּלְכִסּוּפָא דָּא).

This is what is written (הֲדָא הוּא דִּכְתִּיב): (Isaiah 66) “And they shall go out and see the corpses of the men who rebelled against Me (וְיָצְאוּ וְרָאוּ בִּפְגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי), for their worm shall not die (כִּי תוֹלַעְתָּם לֹא תָמוּת), and their fire shall not be quenched (וְאִשָּׁם לֹא תִכְבֶּה), and they shall be an abhorrence to all flesh (וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר).” “For their worm shall not die” - from the body (כִּי תוֹלַעְתָּם לֹא תָמוּת – מִן גּוּפָא). “And their fire shall not be quenched” - from the soul (וְאִשָּׁם לֹא תִכְבֶּה – מִן נִשְׁמְתָּא). “And they shall be an abhorrence to all flesh” - they shall be truly seen (וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר – וְהָיוּ דַּי רָאוֹן), until all the guilty ones of Gehinnom there say (עַד דְּכָל חַיָּיבִין דְּגֵיהִנָּם דְּתַמָּן יִימְרוּן): Enough! we have seen this (דַּי רְאִיָּה דָּא).

Rabbi Yosi said (רִבִּי יוֹסִי אָמַר), certainly it is so (וַדַּאי הָכִי הוּא), because Shabbat corresponds to the entirety of Orayta (בְּגִין דְּשַׁבָּת אִיהוּ לָקֳבֵל אוֹרַיְיתָא כֻּלָּא), and Orayta is fire (וְאוֹרַיְיתָא אִיהִי אֵשׁ), and because they transgressed the fire of Orayta (בְּגִין דְּעָבְרוּ עַל אֵשׁ דְּאוֹרַיְיתָא), behold the fire of Gehinnom burns (הָא אֵשׁ דְּגֵיהִנָּם דָּלִיק), and it is not extinguished from over them for eternity (דְּלָא שָׁכִיךְ מֵעָלַיְיהוּ לְעָלְמִין).

Rabbi Yehuda said (אָמַר רַבִּי יְהוּדָה), after Shabbat departs (לְבָתַר כַּד נָפִיק שַׁבְּתָא), that angel comes (אָתֵי הַהוּא מַלְאָךְ), and returns that body to its grave (וּמְהַדֵר הַהוּא גּוּפָא לְקִבְרֵיהּ), and both are judged (וְאִתְּדָנוּ תַּרְוַויְיהוּ), this one to its side and that one to its side (דָּא לְסִטְרֵיהּ וְדָא לְסִטְרֵיהּ).

And all this (וְכָל דָּא), is while the body still remains in its form (בְּעוֹד דְּגוּפָא קַיָּימָא עַל בּוּרְיֵיהּ), for once the body is consumed (דְּהָא כֵּיוָן דְּגוּפָא אִתְאַכָּל), these judgments are no longer upon the body (לֵית לֵיהּ לְגוּפָא כָּל אִלֵּין דִּינִין), and Kudsha Berikh Hu (וְקוּדְשָׁא בְּרִיךְ הוּא) it is written of Him (כְּתִיב בֵּיהּ): (Psalms 78) “He did not arouse all His wrath” (לֹא יָעִיר כָּל חֲמָתוֹ). All the guilty of the world (כָּל חַיָּיבִין דְּעָלְמָא), while the body is whole in all its contours in the grave (בְּעוֹד דְּגוּפָא שְׁלִים בְּכָל שַׁיְיפוֹי גּוֹ קִבְרָא), the body and the spirit are judged (אִתְדָּנוּ גּוּפָא וְרוּחָא), each one in its fitting judgment (כָּל חַד דִּינָא כַּדְקָא חֲזִי לֵיהּ). Once the body is consumed (כֵּיוָן דְּגוּפָא אִתְעַכָּל), the judgment of the spirit ceases (דִּינָא דְּרוּחָא אִשְׁתְּכַךְ). Whoever needs to leave, leaves (מַאן דְּאִצְטְרִיךְ לְנָפְקָא, נָפִיק), and whoever is meant to have rest, has rest (וּמַאן דְּאִצְטְרִיךְ לְמֶהֱוֵי עָלַיְיהוּ נַיְיחָא, אִית לוֹן נַיְיחָא). And whoever is meant to become ash and dust under the feet of the Righteous (וּמַאן דְּאִצְטְרִיךְ לְמֶהֱוֵי קִטְמָא וְעַפְרָא תְּחוֹת רַגְלֵי דְּצַדִּיקַיָּיא), each one according to what is fitting for him, so it is done (כָּל חַד וְחַד, כַּדְקָא חֲזִי לֵיהּ, אִתְעָבִיד לֵיהּ).

And on account of this (וְעַל דָּא), how good it is for them (כַּמָה טָב לוֹן), whether Tzaddikim or the guilty (בֵּין לְצַדִּיקֵי, בֵּין לְחַיָּיבֵי), for their body to cleave to the earth (לְמֶהוֵי גּוּפָא דִּלְהוֹן דָּבִיק בְּאַרְעָא), and to be consumed in dust quickly (וּלְאִתְעַכְּלָא גּוֹ עַפְרָא לִזְמַן קָרִיב), and not to remain in existence for a long time (וְלָא לְמֶהֱוֵי בְּקִיּוּמָא כָּל הַהוּא זִמְנָא סַגִּי), so that body, soul, and spirit may be constantly judged (בְּגִין לְאִתְדְּנָא גּוּפָא וְנַפְשָׁא וְרוּחָא תָּדִיר).

For there is no Tzaddik in the world (דְּהָא לֵית לָךְ כָּל צַדִּיק וְצַדִּיק בְּעָלְמָא), who does not undergo the judgment of the grave (דְּלֵית לֵיהּ דִּינָא דְּקִבְרָא). Because the angel appointed over graves (בְּגִין דְּהַהוּא מַלְאָךְ דִּמְמָנָא עַל קִבְרֵי), stands over the body (קָאִים עַל גּוּפָא), and judges it every single day (וְדָן לֵיהּ בְּכָל יוֹמָא וְיוֹמָא). If this is so for the Tzaddikim (אִם לַצַדִּיקִים כַּךְ), then for the guilty all the more so (לְחַיָּיבִים עַל אַחַת כַּמָּה וְכַמָּה).

And when the body is consumed and absorbed into the dust (וּבְזִמְנָא דְּגוּפָא אִתְעַכָּל וְאִתְבְּלֵי בְּעַפְרָא), behold, the judgment is removed from all (הָא דִּינָא אִשְׁתְּכַךְ מִכֹּלָּא), except for those enduring Chassidim of the world (בַּר מֵאִינּוּן חֲסִידֵי קַיָּימִין דְּעָלְמָא), who are destined for their Neshamot to ascend to that supernal place that appears to them (דְּאִינּוּן אִתְחָזוּן לְסַלְּקָא נִשְׁמָתְהוֹן לְהַהוּא אֲתָר עִלָּאָה דְּאִתְחָזֵי לוֹן), and they are few in the world (וּזְעִירִין אִינּוּן בְּעָלְמָא). All the dead of the world (כָּל אִינּוּן מֵתִין דְּעָלְמָא), all of them die by the hand of a destructive angel (כֻּלְּהוּ מֵתִין עַל יְדֵי דְּמַלְאָכָא מְחַבְּלָא), except for those who die in the Holy Land (בַּר אִינּוּן דְּמֵתִין בְּאַרְעָא קַדִּישָׁא), Some say: all die by the hand of the destructive angel, who is the Angel of Death, and all who die in the Holy Land (נ״א: וְכוּלְּהוּ מֵתִין עַל יְדֵי דְּמַלְאָכָא מְחַבְּלָא דְּאִיהוּ מַלְאַךְ הַמָּוֶת, וְכָל אִינּוּן מֵתִין דְּי בְּאַרְעָא קַדִּישָׁא) do not die by his hand (לָא מֵתִין עַל יְדוֹי), but rather by the hand of an angel of mercy (אֶלָּא עַל יְדֵי דְּמַלְאָכָא דְּרַחֲמֵי), who rules in the land (דְּשַׁלִּיט בְּאַרְעָא).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): If so, what is the praise of Moshe, Aharon, and Miriam (אִי הָכִי, מַה שֶׁׁבַחָא אִיהוּ לְמֹשֶׁה וּלְאַהֲרֹן וּמִרְיָם), of whom it is written (דִּכְתִּיב בְּהוּ): “By the mouth of Hashem” (עַל פִּי יְיָ), that they did not die by the hand of that destructive angel (דְּאִלֵּין לָא מִיתוּ עַל יְדֵי דְּהַהוּא מַלְאָךְ מְחַבְּלָא), and you say (וְאַת אַמָרְתְּ), that all who die in the Land of Yisrael (דְּכוּלֵי עָלְמָא אִינּוּן דְּמִיתוּ בְּאַרְעָא דְּיִשְׂרָאֵל), do not die by his hand (לָא מֵתִין עַל יְדוֹי דְּדָא)?