Dedicate Daf 5a to:



אפילו עושה צדקה בסתר
Even
if an adulterer
gives charity in secret,

דכתיב מתן בסתר יכפה אף וגו'
=וגומר
About whom the verse says
"A gift in secret conceals anger,"

לא ינקה מדינה של גיהנם
Will not be cleansed from the judgment of Gehenom.

The Gemara continues to discuss haughtiness:
The Gemara Asks:
אזהרה לגסי הרוח מנין
Where is the
biblical
warning
against
haughtiness?

The Gemara cites two answers:
אמר רבא אמר זעירי שמעו והאזינו אל תגבהו
1.
Rava said in the name of Zeiri
that the warning is from the verse
"Listen and hear, don't be proud,"

רב נחמן בר יצחק אמר מהכא ורם לבבך ושכחת
2.
Rav Nachman said
that the warning is from the verse
"And you will raise your heart and forget,"

וכתיב השמר לך פן תשכח את ה'
=השם
אלהיך
And
another verse
writes "Guard yourself lest you forget Hashem your G - d."

וכדרבי אבין אמר רבי אילעא
The two verses teach that it's forbidden to become haughty
following
the teaching of
Rabbi Avin said in the name of Rabbi Ilai:

דאמר רבי אבין אמר רבי אילעא כל מקום שנאמר השמר פן ואל אינו אלא בלא תעשה
As Rabbi Avin said in the name of Rabbi Ilai that whenever
the Torah
says the words "Guard yourself", "lest", and "don't",
the Torah is teaching that it's prohibited by the power of
a negative commandment.

 
So haughtiness is forbidden because it's as if one forget the giving of the Torah, which is itself forbidden.
 
 
 
דרש רב עוירא
Rav Avira expounded
the verse "They are removed in a moment and are no more, and they are snuffed out like all that are whisked away, and like the head of a stalk they are cut off."
:

 
The Gemara will explain the part which says "and like the head of a stalk they are cut off." .
 
 
זמנין אמר לה משמיה דרב אסי
Sometimes in the name of Rabbi Assi,

וזמנין אמר לה משמיה דרב אמי
And sometimes in the name of Rabbi Ami:

כל אדם שיש בו גסות הרוח לסוף מתמעט
Whoever is of haughty spirit will, in the end, become
of
small
importance,

שנאמר רומו מעט
As
the verse
says "elevate yourself, a little."

 
When one
elevates himself
, he becomes
a little
.
 
 
 
ושמא תאמר ישנו בעולם
And lest one say that he stays
existing
in the world,

ת"ל
=תלמוד לומר
ואיננו
the verse continues that
"and he is no more."

ואם חוזר בו נאסף בזמנו כאברהם אבינו
And if he repents
from haughtiness
, he will pass away like Avraham our forefather,

שנאמר והומכו ככל יקפצון
As
the verse continues
"they are gathered in as all others,"

כאברהם יצחק ויעקב דכתיב בהו בכל מכל כל
One will pass away
as Avraham, Yitzchak, and Yaakov, about whom
the verses
write " close
About Avraham the verse says "And Hashem blessed him with everything ( BaKol )"
BaKol " " close
About Yitzchak the verse says "and I shall eat from all ( MiKol )"
MiKol " and " close
Yaakov said in a verse "I have all ( Kol )"
Kol ."

 
If one behaves like the forefathers who were humble despite their great and wealth, he will merit a long life like theirs.
 
 
 
ואם לאו וכראש שבולת ימלו
But if not,
the verse warns
"And wither as the tops of the ears of corn."

The Gemara Asks:
מאי וכראש שבולת
What is this "head of the ears of corn"?

The Gemara Answers:
רב הונא ורב חסדא
The interpretation is an argument between
Rav Huna and Rav Chisda:

חד אמר כי סאסא דשיבלתא
One said
that the ears of corn refers to
the beard of the stalk
(which falls on its own).

 
Yum
 
 
וחד אמר כשיבולת עצמה
And the other said
that the ears of corn refers to
the stalk itself.

 
 
 
The Gemara Asks:
בשלמא למאן דאמר כי סאסא דשיבלתא
The opinion that said that the "head of the stalk" is
the beard of the stalk
makes sense,

היינו דכתיב וכראש שבולת
For the verse
writes "as the head of the stalk."

 
So there's the stalk, and the "head" of the stalk, and they're two different parts of the plant.
 
 
אלא למאן דאמר כי שובלתא עצמה
But according to the opinion that
the "head of the stalk"
refers to the
whole
stalk,

מאי וכראש שבולת
Why
does the verse have to say
"like the head of the stalk"?

 
Why would the whole stalk be called "the head"?
 
 
The Gemara Answers:
אמר רב אסי וכן תנא דבי רבי ישמעאל משל לאדם שנכנס לתוך שדהו
Rav Assi taught, and
so too
the academy of Rabbi Yishmael taught that the
verse is giving a
parable of one entering his field

גבוהה גבוהה הוא מלקט:
He gathers the tallest
stalks
first
so "the head of the stalk" means "the tallest of the stalk".

 
 
 
 
The Gemara will further discuss humility:
ואת דכא ושפל רוח
"And the crushed and lowly of spirit."

רב הונא ורב חסדא
There is an argument between
Rav Huna and Rav Chisda
regarding the meaning of this verse,

חד אמר אתי דכא
One said that that
the verse means that the
"low is with me."

 
As Hashem elevates the low to him.
 
 
וחד אמר אני את דכא
And one said that
the verse means that
"I am with the low."

 
As Hashem descends to the low.
 
 
ומסתברא כמ"ד
=כמאן דאמר
אני את דכא
And the logical
opinion is the one which
says that says that "I am with the low,"

שהרי הקב"ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני ולא גבה הר סיני למעלה
Hashem left all the high peaks and rested His divine presence on Mt. Sinai, but didn't elevate Mt. Sinai
to Him.

 
Hashem
lowered himself
to Mt. Sinai but didn't
elevate it
to Him.
 
 
 
א"ר
=אמר רב
יוסף לעולם ילמד אדם מדעת קונו
Rav Yosef said that one should always learn from the manners of his Maker:

 
And love the lowly.
 
 
שהרי הקב"ה
=הקדוש ברוך הוא
הניח כל הרים וגבעות והשרה שכינתו על הר סיני
(For example),
Hashem abandoned all the high peaks and rested His divine presence on Mt. Sinai,

(והניח כל אילנות טובות והשרה שכינתו בסנה)
(and another example, He) abandoned all the good trees and rested in a thorn bush.

 
The Gemara will give more examples of how one should copy his Creator on .
 
 
 
א"ר
=אמר רבי
אלעזר כל אדם שיש בו גסות הרוח ראוי לגדעו כאשירה
Rabbi Elazar said that a haughty spirit is fit to be chopped down like an Asheira
- an idolatrous tree,

כתיב הכא ורמי הקומה גדועים
One verse writes
"and all the lofty ones will be chopped down,"

וכתיב התם ואשיריהם תגדעון
While another verse writes
"and their Asheiras must be chopped down."

 
 
 
וא"ר
=ואמר רבי
אלעזר כל אדם שיש בו גסות הרוח אין עפרו ננער
Rabbi Elazar said
that
a haughty
person's
dust will not shake
for the resurrection of the dead,

שנא'
=שנאמר
הקיצו ורננו שכני עפר
For the verse
says "and the dwellers
(lit. neighbors)
of the dust shall arise and sing,"

שכבי בעפר לא נאמר אלא שכני עפר
The verse
does not say "the sleepers in the dust" but "the neighbors of dust."

מי שנעשה שכן לעפר בחייו
This verse teaches that only
one who made himself a neighbor to dust during his lifetime
will arise after the coming of Moshiach.

 
 
 
ואמר ר'
=רבי
אלעזר כל אדם שיש בו גסות הרוח שכינה מיללת עליו
And Rabbi Elazar said that the Divine Presence mourns for those who have a haughty spirit,

שנאמר וגבוה ממרחק ידע
As
the verse
says "And the haughty will be mourned
(lit. known)
from a distance."

 
 
 
דרש רב עוירא ואיתימא רבי אלעזר בא וראה שלא כמדת הקב"ה
=הקדוש ברוך הוא
מדת בשר ודם
Rabbi Avira said: some say that Rabbi Elazar said: Come and see how Hashem's nature is different from man's.

מדת בשר ודם גבוה רואה את הגבוה ואין גבוה רואה את השפל
Man's nature is that an exalted
person can
respect another exalted
person
, but an exalted person doesn't respect the low.

אבל מדת הקב"ה
=הקדוש ברוך הוא
אינו כן
But Hashem is not like that,

הוא גבוה ורואה את השפל
He is lofty, yet He sees the low,

שנא'
=שנאמר
כי רם ה' ושפל יראה
As
the verse
says "Hashem is exalted, but sees the low."

 
 
 
אמר רב חסדא ואיתימא מר עוקבא כל אדם שיש בו גסות הרוח אמר הקב"ה
=הקדוש ברוך הוא
אין אני והוא יכולין לדור בעולם
Rav Chisda said (but some say
that the teaching was really said by Mar Ukva
) that Hashem says about the haughty "I and he cannot dwell in the world
together
,"

שנא'
=שנאמר
מלשני בסתר רעהו אותו אצמית גבה עינים ורחב לבב אותו לא אוכל
As
the verse
says, "I will destroy those who slander their neighbors in secret.






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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