When the Egyptians were drowning in the Red Sea, the ministering angels wanted to sing. God stopped them cold. According to Megillah 10b, He said: "My handiwork is drowning in the sea, and you are reciting a song before Me?"
The verse behind this teaching is (Exodus 14:20): "And the one came not near the other all the night." Rabbi Shmuel bar Nahmani, citing Rabbi Yonatan, explained that the angels wished to sing their nightly hymn, but God silenced them. The Egyptians were dying. Even enemies are God's creations. Celebration was forbidden.
This passage appears in the Talmud's discussion of the book of Esther and the nature of divine joy. The word vayhi (ויהי)—"and it came to pass"—is identified as an ominous marker throughout Scripture. Rabbi Levi taught, as a tradition from the Great Assembly, that wherever this word appears, it signals impending grief. "And it came to pass in the days of Ahasuerus"—Haman. "And it came to pass when the judges ruled" (Ruth 1:1)—famine. "And it came to pass as they journeyed from the east" (Genesis 11:2)—the Tower of Babel.
A related question emerges: does God rejoice when the wicked fall? Rabbi Yonatan noted that at the battle described in (II Chronicles 20:21), the Israelites' victory hymn uses the phrase "Give thanks to the Lord, for His mercy endures forever"—but conspicuously omits the usual words "for He is good." Why? Because God takes no pleasure in the destruction of the wicked.
The theological principle is stark: divine justice is not the same as divine joy. God punishes when He must. He does not celebrate when He does.