Mishnah 22 - Chapter 4 - Pirkei Avot

Hu hayah omer. Hayillodim lamut, vehammetim lehechayot, vehachayim liddon. Leida lehodia ulehivvada shehu el, hu hayotzer, hu habbore, hu hammevin, hu haddayan, hu ed, hu ba'al din, vehu atid ladun baruch hu, she'ein lefanav lo avlah velo shichchah velo masso fanim velo mikkach shochad, shehakkol shello. Veda shehakkol lefi hacheshbon. Ve'al yavtichacha yitzrecha shehashe'ol beit manos lach, she'al karechacha attah notzar, (ve'al karechacha attah nolad), ve'al karechacha attah chai, ve'al charechacha attah met, ve'al karechacha attah atid litten din vecheshbon lifnei melech malchei hammelachim hakkadosh baruch hu.

He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.

He was wont to say: The born, to die [i.e., one who has been born is already destined to die], and the dead, to live [they are destined to live and to arise for the day of judgment — these for eternal life and these for shame and for eternal infamy], to know [from others], to apprise [others], and to affirm [within themselves] that He, the Almighty, is the Artisan, [all of the world being in His hand like matter in the hand of the artisan, for] He is the Creator, [who created the entire universe ex nihilo, wherefore He can do with it as He pleases], He is the Understander [of all the deeds of men, wherefore] He is the (optimum) Judge [and He brings them into judgment before Him], He is the Witness, He is the Prosecutor [of the sinners], and He is destined to judge them [for the world to come]. Blessed is He, for there is before Him no wrong, and no forgetting, and no favoritism, and no taking of graft, for all is His (and there is nothing to bribe Him with). [He shows no favoritism even to an absolute tzaddik, not (refraining from) punishing him for even a slight transgression that he may have committed and not taking the "graft" of a mitzvah to overlook a sin. But He rewards for a mitzvah and punishes for a transgression. (Thus, Rambam)]. And know that all comes to an account. ["A p'rutah (a small coin) and a p'rutah add up to a great sum." In the same way, slight transgressions, when there are many of them, add up to a great sum.] And let your (evil) inclination not delude you into thinking that the grave is your refuge. For, perforce were you formed [The soul resists leaving the pargod (the Divine partition, a pure sphere where the souls reside) to enter a woman's womb, an impure abode, but an angel comes and removes it forcibly and places it there], and perforce were you born, [being forced by an angel to leave the womb], and perforce do you live. [Sometimes a man is so steeped in afflictions that he wants to die — but he cannot], and perforce are you destined to render judgment and accounting before the King of the kings of kings, the Holy One Blessed be He.