Answer #3 (R. Yochanan): Even if he gives Tzedakah discreetly, about which it says "a discreet gift subdues anger", he will not be exempt from punishment in Gehinom.

Question: What verse warns not to be haughty?

Answer #1 (Rava): "Listen, do not raise yourselves."

Answer #2 (Rav Nachman bar Yitzchak): It says "your heart will rise and you will forget", and it says "beware, lest you forget Hash-m."

(R. Avin): Whenever the Torah says "beware", "lest", or "do not", this is a Lav.

(Rav Avira): Anyone with haughtiness will eventually be diminished - "Rumo Me'at".

Suggestion: Perhaps he will remain in the world!

Rejection: "He will not be."

If he repents, he will die in his proper time, like Avraham - "They will be lowered, they will pass from the world like all";

They will die like Avraham, Yitzchak and Yakov, about whom it says (respectively) "in all", "from all" and "all".

If he does not repent, "like the head of the ear (of grain) they will be cut."

Question: What does it mean "like the head of the ear"?

Answer #1 (Rav Huna or Rav Chisda): (They will be fall off like) the highest part of the ear.

Answer #2 (The other of Rav Huna or Rav Chisda): (They will be cut off like) the ear itself.

Question: According to the first opinion, we understand why it says "the head of the ear."

According to the second opinion, why does it say "the head of the ear"?

Answer (Rav Asi): This is a parable. One harvests the highest ears first. (Likewise, the haughty are the first to be taken from the world.)

(Rav Huna or Rav Chisda): "(Hash-m is) with the crushed and lowly spirit" - the person is with Hash-m (Hash-m lifts him);

(The other of Rav Huna or Rav Chisda): Hash-m is with the person (He lowers Himself).

Support (for the latter opinion): Hash-m abandoned all the mountains and large hills and rested His presence on Har Sinai.

(R. Elazar): Anyone with haughtiness is fitting to be cut down like an Asheirah (a tree plated for idolatry);

It says "those of high stature are cut down", like it says "you will cut down their Asheiros."

(R. Elazar): If one has haughtiness, his dust will not move (at the time of revival of the dead).

"Wake up and sing, Shecheinei Afar (those who dwell in soil)" - it does not say, 'those who lie in the soil', rather, those who were Shechenim (neighbors) to the soil in their lives.

(R. Elazar): The Divine Presence laments over one who haughtiness - "one who is high, from afar He wails."

(Rav Avira): Hash-m's ways are unlike human ways.

Regarding people, the high see (care about) only the high. However, "Hash-m is exalted, and He sees the lowly."

(Rav Chisda): Hash-m says that He cannot dwell in the world with a haughty person - "One who slanders his fellow man in private, him I will destroy. Haughty eyes and a wide heart, Oso (him) I cannot (bear)" - we read this "Ito (with him) I cannot be."

Others say, this refers to those who speak badly of others, mentioned in the Reisha of the verse.

(R. Alexandri): Even a tiny wind perturbs one with haughtiness - "the wicked (from context - the haughty) are cast out like the sea."

The sea has many Revi'iyos, yet a tiny wind perturbs its waters. Man has only one Revi'is of blood, all the more so a tiny wind perturbs him!

(R. Chiya bar Aba): A Chacham must have an eighth of an eighth of haughtiness. (Gra - this refers to the eighth verse of the eighth Parshah, "I (Yakov) became small from all the kindness and truth that You did for me.")

(Rav Huna brei d'Rav Yehoshua): This crowns him like the bristles on an ear of grain.

(Rava): One who has haughtiness should be excommunicated. The same applies to one who has none (he cannot rebuke people).

(Rav Nachman bar Yitzchak): One should not have it, not even a little!

"Anyone with haughtiness is an abomination to Hash-m."

(Chizkiyah): One's prayer is heard only if he makes his heart (soft) like flesh - "... all flesh will come to bow (pray)."

(R. Zeira): When the Torah discusses Tzara'as in the flesh, it discusses being healed. When it discusses "Tzara'as in a person", it does not use the word 'healed.'

(R. Yochanan): Adam is Notrikon (is composed of the initial letters) of Eifer (ashes), Dam (blood), Marah (bile);

Version #1: Basar (flesh) is Notrikon of Bushah (shame), Seruchah (putrid), Rimah (worm).

Version #2: Substitute She'ol (the pit, Gehinom) in place of putrid, for Basar is spelled with a Sin, not a Samech.

(Rav Ashi): Anyone with haughtiness is ultimately lowered - "vela'Se'eis vela'Sapachas" (these are appearances of Tzara'as)";

Se'eis refers to highness; Sapachas means secondary.

(R. Yehoshua ben Levi): The humble are very important to Hash-m. When the Mikdash stands, one gets reward only for the Korbanos he brings;

A verse considers it as if a humble person brought all the Korbanos - "the Korbanos of Hash-m are a broken spirit."

Also, his prayer is not despised - "Hash-m will not despise a broken heart."

(R. Yehoshua ben Levi): Anyone who sets his ways in this world merits to see Hash-m's salvation in the next world - "I will show My salvation to one who sets his way."

(Mishnah): How does he warn her? (He tells her not to speak with Ploni...)

Inference: This shows that speaking has the same law as (Rashi; Tosfos - is a euphemism for) seclusion;

Contradiction (Seifa): If she spoke with him, she is still permitted to her husband and Terumah.

This shows that speaking is unlike seclusion!

Answer (Abaye): The Mishnah means as follows. If he told her not to speak, and she spoke or was in seclusion, or if he warned her not to be in seclusion, and she spoke with him, she is still permitted to her husband and to Terumah;

If (after a warning about seclusion) she was secluded with Ploni, she is forbidden to her husband and to Terumah.

(Mishnah): If her husband dies, she does Chalitzah, not Yibum.

Question: Why can't she do Yibum?

Version #1 - Answer #1 (Rav Yosef): "She will leave his house and be to another man" - to another, not to the Yavam.

Question (Abaye): If so, she should not even need Chalitzah!

Answer (Rav Yosef): If the husband were alive, she would need a Get (document of divorce). Now that the husband is dead, she needs Chalitzah.

Version #2 - Answer #1 (Rav Yosef): "She will leave his house and be to another man", lest she wreck her (first) husband's house. You cannot say that she will do Yibum!

Question (Abaye): If so, she should not marry another man, lest she wreck his house!