## Sotah Daf 5a

###### Sotah 5a:1
[Sotah 5a:1](https://torahapp.org/share/book/Sotah/r/5a:1)

אֲפִילּוּ עוֹשֶׂה צְדָקָה בַּסֵּתֶר, דִּכְתִיב: ״מַתָּן בַּסֵּתֶר יִכְפֶּה אָף וְגוֹ׳״ — לֹא יִנָּקֶה מִדִּינָהּ שֶׁל גֵּיהִנָּם.

**William Davidson Edition - English:**
**Even** if the one who committed adultery **performs charitable** deeds **secretly,** as alluded to in the phrase “hand to hand,” and even if one might think that one who does so will go unpunished, **as it is written** with regard to charity of this kind: **“A gift in secret pacifies wrath”** (Proverbs 21:14), nevertheless, **he will not be unpunished from the judgment of Gehenna.**


###### Sotah 5a:2
[Sotah 5a:2](https://torahapp.org/share/book/Sotah/r/5a:2)

אַזְהָרָה לְגַסֵּי הָרוּחַ מִנַּיִן? אָמַר רָבָא אָמַר זְעֵירִי: ״שִׁמְעוּ וְהַאֲזִינוּ אַל תִּגְבָּהוּ״. רַב נַחְמָן בַּר יִצְחָק אָמַר, מֵהָכָא: ״וְרָם לְבָבֶךָ וְשָׁכַחְתָּ״ וּכְתִיב: ״הִשָּׁמֶר לְךָ פֶּן תִּשְׁכַּח אֶת ה׳ אֱלֹהֶיךָ״.

**William Davidson Edition - English:**
§ The Gemara previously discussed the impropriety of the trait of arrogance. Now the Gemara discusses the source of its prohibition. **From where is the warning** derived, i.e., what is the source prohibiting the behavior **of the arrogant? Rava says** that **Ze’eiri says:** The source is from the verse: **“Hear, you, and give ear, be not proud,** for the Lord has spoken” (Jeremiah 13:15). **Rav Naḥman bar Yitzḥak said** the warning is **from here: “Then your heart be lifted up, and you forget** the Lord your God” (Deuteronomy 8:14), **and it is** also **written** in that same passage: **“Beware lest you forget the Lord your God”** (Deuteronomy 8:11).


###### Sotah 5a:3
[Sotah 5a:3](https://torahapp.org/share/book/Sotah/r/5a:3)

וְכִדְרַבִּי אָבִין אָמַר רַבִּי אִילְעָא. דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אִילְעָא: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הִשָּׁמֶר״ ״פֶּן״ וְ״אַל״ — אֵינוֹ אֶלָּא בְּלֹא תַּעֲשֶׂה.

**William Davidson Edition - English:**
The Gemara explains: **And** these sources are **in accordance with** a statement **that Rabbi Avin** says that **Rabbi Ile’a says, as Rabbi Avin says** that **Rabbi Ile’a says: Wherever it is stated** in a verse **“beware,” “lest,” or “not,”** this is **nothing other** than **a prohibition.** Since these verses employ these terms in the context of one who is arrogant, they serve as sources for the prohibition.


###### Sotah 5a:4
[Sotah 5a:4](https://torahapp.org/share/book/Sotah/r/5a:4)

דָּרֵשׁ רַב עַוִּירָא, זִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַסִּי וְזִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַמֵּי: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ לְסוֹף מִתְמַעֵט, שֶׁנֶּאֱמַר: ״רוֹמּוּ מְּעַט״. וְשֶׁמָּא תֹּאמַר יֶשְׁנוֹ בָּעוֹלָם, תַּלְמוּד לוֹמַר: ״וְאֵינֶנּוּ״.

**William Davidson Edition - English:**
**Rav Avira interpreted** the following verse **homiletically:** “They are exalted for a little while, and they are gone; yes, they are brought low, they are gathered in as all others, and wither as the tops of the husks” (Job 24:24). There were **times** when **he said this** interpretation **in the name of Rav Asi and** there were **times** when **he said it in the name of Rav Ami: Any person who has arrogance within him will ultimately be diminished** in standing, **as it is stated** in the phrase: **“They are exalted for a little while,”** indicating that one who raises himself above others will be exalted only briefly. **And lest you say that** even if he is diminished **he** will still **exist in this world** and live a full life, **the verse states: “And they are gone,”** indicating that they die before their time.


###### Sotah 5a:5
[Sotah 5a:5](https://torahapp.org/share/book/Sotah/r/5a:5)

וְאִם חוֹזֵר בּוֹ — נֶאֱסָף בִּזְמַנּוֹ כְּאַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וְהֻמְּכוּ כַּכֹּל יִקָּפְצוּן״. כְּאַבְרָהָם יִצְחָק וְיַעֲקֹב דִּכְתִיב בְּהוּ: ״בַּכֹּל״, ״מִכֹּל״, ״כֹּל״. וְאִם לָאו — ״וּכְרֹאשׁ שִׁבֹּלֶת יִמָּלוּ״.

**William Davidson Edition - English:**
He continues the interpretation: **But if he repents from** his arrogance, **he is gathered** in death **at his proper time like Abraham our forefather, as it is stated: “Yes, they are brought low, they are gathered in as all [*kakkol*] others”** (Job 24:24), indicating that when he repents from his arrogance he will die **like Abraham, Isaac, and Jacob, as it is written about them** that they were blessed with the term “all,” as in the verse above. With regard to Abraham, the verse states: “And the Lord had blessed Abraham **in all** things **[*bakkol*]”** (Genesis 24:1). With regard to Isaac, the verse states: “And I have eaten **of all [*mikkol*]”** (Genesis 27:33). With regard to Jacob, the verse states: “And because I have **all [*khol*]”** (Genesis 33:11). **And if** one does **not** repent, then, the verse in Job continues: **“And wither like the tops of the husks.”**


###### Sotah 5a:6
[Sotah 5a:6](https://torahapp.org/share/book/Sotah/r/5a:6)

מַאי ״וּכְרֹאשׁ שִׁבֹּלֶת״? רַב הוּנָא וְרַב חִסְדָּא, חַד אָמַר: כִּי סָאסָא דְשִׁיבַּלְתָּא, וְחַד אָמַר: כְּשִׁיבּוֹלֶת עַצְמָהּ. בִּשְׁלָמָא לְמַאן דְּאָמַר כִּי סָאסָא דְשִׁיבַּלְתָּא — הַיְינוּ דִּכְתִיב: ״וּכְרֹאשׁ שִׁבֹּלֶת״, אֶלָּא לְמַאן דְּאָמַר כִּי שׁוּבַּלְתָּא עַצְמָהּ, מַאי ״וּכְרֹאשׁ שִׁבֹּלֶת״? אָמַר רַב אַסִּי, וְכֵן תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: מָשָׁל לְאָדָם שֶׁנִּכְנָס לְתוֹךְ שָׂדֵהוּ — גְּבוֹהָה גְּבוֹהָה הוּא מְלַקֵּט.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of the phrase **“and** wither **like the tops of the husks”? Rav Huna and Rav Ḥisda** offered differing interpretations. **One says** that it means: **Like the awn** of bristle-like growth on the top **of the husk, and one says** that it means: **Like the husk itself.** The Gemara comments: **Granted, according to the one who says: Like the awn** of bristle-like growth on the top **of the husk, that is that which is written** in the verse: **“And** wither **like the tops of the husks,”** since this awn is on the top of the husk. **But according to the one who says: Like the husk itself, what** is the meaning of the expression **“and** wither **like the tops of the husks”? Rav Asi says, and similarly the school of Rabbi Yishmael taught:** This can be explained by way of **an analogy to a person who enters into his field,** as **he gathers the taller** stalks before the shorter ones. The verse is therefore referring to the tallest stalks, not the tops of the stalks.


###### Sotah 5a:7
[Sotah 5a:7](https://torahapp.org/share/book/Sotah/r/5a:7)

״וְאֶת דַּכָּא וּשְׁפַל רוּחַ״. רַב הוּנָא וְרַב חִסְדָּא, חַד אָמַר: אִתִּי דַּכָּא, וְחַד אָמַר: אֲנִי אֶת דַּכָּא.

**William Davidson Edition - English:**
The Gemara continues the discussion of arrogance, and its converse, humility. The verse states: “For thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place, **also with him that is of a contrite and humble spirit,** to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). **Rav Huna and Rav Ḥisda** offered differing interpretations of this verse. **One says** that the verse means: Together **with Me** is the person who is **contrite** and humble. In other words, God elevates the humble. **And one says** that the verse means: **I,** God, descend, and am found together **with** the person who is **contrite** and humble.


###### Sotah 5a:8
[Sotah 5a:8](https://torahapp.org/share/book/Sotah/r/5a:8)

וּמִסְתַּבְּרָא כְּמַאן דְּאָמַר אֲנִי אֶת דַּכָּא, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי וְלֹא גָּבַהּ הַר סִינַי לְמַעְלָה.

**William Davidson Edition - English:**
The Gemara comments on this: **And** it **stands to reason** that the meaning of the verse is **like the one who says: I** am **with** the **contrite** person, **as the Holy One, Blessed be He, disregarded all** of the **mountains and hills, and rested His Divine Presence on** the lowly **Mount Sinai, and** He **did not** choose to **raise Mount Sinai up** toward Him. God chose to give the Torah on Mount Sinai, as it was a symbol of humility due to its lack of height, and He lowered His Divine Presence, as it were, to the mountain.


###### Sotah 5a:9
[Sotah 5a:9](https://torahapp.org/share/book/Sotah/r/5a:9)

אָמַר רַב יוֹסֵף: לְעוֹלָם יִלְמַד אָדָם מִדַּעַת קוֹנוֹ, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי. וְהִנִּיחַ כׇּל אִילָנוֹת טוֹבוֹת, וְהִשְׁרָה שְׁכִינָתוֹ בַּסְּנֶה.

**William Davidson Edition - English:**
**Rav Yosef says: A person should always learn** proper behavior **from the wisdom of his Creator, as the Holy One, Blessed be He, disregarded all** of the **mountains and hills and rested His Divine Presence on the** lowly **Mount Sinai. And** similarly, when appearing to Moses, **He disregarded all** of the **beautiful trees and rested His Divine Presence on the bush** (Exodus 3:2).


###### Sotah 5a:10
[Sotah 5a:10](https://torahapp.org/share/book/Sotah/r/5a:10)

אָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ רָאוּי לְגַדְּעוֹ כַּאֲשֵׁירָה. כְּתִיב הָכָא: ״וְרָמֵי הַקּוֹמָה גְּדוּעִים״, וּכְתִיב הָתָם: ״וַאֲשֵׁירֵיהֶם תְּגַדֵּעוּן״.

**William Davidson Edition - English:**
**Rabbi Elazar says:** Concerning **any person who has arrogance within him,** it is **fitting to hew him down, as a tree designated for idolatry [*asheira*]** is hewn down, as **it is written here** with regard to the arrogant: **“And the high ones of stature shall be hewn down [*gedu’im*]”** (Isaiah 10:33), **and it is written there** with regard to trees designated for idolatry: **“And hew down [*teggade’un*] their trees worshipped as part of idolatrous rites [*asheireihem*]”** (Deuteronomy 7:5).


###### Sotah 5a:11
[Sotah 5a:11](https://torahapp.org/share/book/Sotah/r/5a:11)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ — אֵין עֲפָרוֹ נִנְעָר, שֶׁנֶּאֱמַר: ״הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר״, ״שֹׁכְבֵי בֶּעָפָר״ לֹא נֶאֱמַר, אֶלָּא ״שֹׁכְנֵי עָפָר״ — מִי שֶׁנַּעֲשָׂה שָׁכֵן לֶעָפָר בְּחַיָּיו.

**William Davidson Edition - English:**
**And Rabbi Elazar** also **says:** Concerning **any person who has arrogance within him, his dust,** i.e., his remains in his grave, **will not stir** at the time of the resurrection of the dead, **as it is stated: “Awake and sing for joy, you who dwell in the dust”** (Isaiah 26:19). **It is not stated: You who lie in the dust,** which would indicate that all the dead will be awakened in the future, **but rather: “You who dwell in the dust,”** indicating that only **one who became a neighbor to the dust in his lifetime** by living with extreme humility will stir at the time of the resurrection.


###### Sotah 5a:12
[Sotah 5a:12](https://torahapp.org/share/book/Sotah/r/5a:12)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, שְׁכִינָה מְיַלֶּלֶת עָלָיו, שֶׁנֶּאֱמַר: ״וְגָבֹהַּ מִמֶּרְחָק יְיֵדָע״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** Concerning **any person who has arrogance within him, the Divine Presence wails over him. As it is stated:** “For though the Lord is high, yet regards He the lowly, **and from the haughty He is pained from afar”** (Psalms 138:6).


###### Sotah 5a:13
[Sotah 5a:13](https://torahapp.org/share/book/Sotah/r/5a:13)

דָּרֵשׁ רַב עַוִּירָא, וְאִיתֵּימָא רַבִּי אֶלְעָזָר: בֹּא וּרְאֵה שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וְדָם. מִדַּת בָּשָׂר וָדָם — גָּבוֹהַּ רוֹאֶה אֶת הַגָּבוֹהַּ, וְאֵין גָּבוֹהַּ רוֹאֶה אֶת הַשָּׁפֵל. אֲבָל מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן, הוּא גָּבוֹהַּ וְרוֹאֶה אֶת הַשָּׁפֵל, שֶׁנֶּאֱמַר: ״כִּי רָם ה׳ וְשָׁפָל יִרְאֶה״.

**William Davidson Edition - English:**
**Rav Avira interpreted** a verse **homiletically, and some say** that **Rabbi Elazar** interpreted as follows: **Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood. The attribute of flesh and blood** is that the **elevated sees the elevated, but the elevated does not see the lowly. But the attribute of the Holy One, Blessed be He, is not** like **that. He is elevated but sees** specifically **the lowly, as it is stated: “For though the Lord is high, yet regards He the lowly”** (Psalms 138:6).


###### Sotah 5a:14
[Sotah 5a:14](https://torahapp.org/share/book/Sotah/r/5a:14)

אָמַר רַב חִסְדָּא, וְאִיתֵּימָא מָר עוּקְבָא: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי וָהוּא יְכוֹלִין לָדוּר בָּעוֹלָם, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית גְּבַהּ עֵינַיִם וּרְחַב לֵבָב אֹתוֹ לֹא אוּכָל״. אַל תִּקְרֵי ״אֹתוֹ״, אֶלָּא ״אִתּוֹ לֹא אוּכָל״. אִיכָּא דְּמַתְנֵי לַהּ אַמְּסַפְּרֵי לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית״.

**William Davidson Edition - English:**
**Rav Ḥisda says, and some say** that **Mar Ukva** says: Concerning **any person who has arrogance within him, the Holy One, Blessed be He, said: He and I cannot dwell** together **in the world, as it is stated: “He who slanders his neighbor in secret, him will I destroy; he who is haughty of eye and proud of heart, him will I not suffer [*oto lo ukhal*]”** (Psalms 101:5–6). These verses should be understood as follows: **Do not read** the verse as: **“*Oto*** *lo ukhal*”; **rather,** read it as: ***Itto lo ukhal*,** meaning, **with him, I cannot** bear to dwell. **There are** those **who teach** that **this** was stated **with regard to those who speak slander** because the beginning of the verse states: **“He who slanders his neighbor in secret, him will I destroy.”**


###### Sotah 5a:15
[Sotah 5a:15](https://torahapp.org/share/book/Sotah/r/5a:15)

אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, אֲפִילּוּ רוּחַ קִימְעָא עוֹכַרְתּוֹ, שֶׁנֶּאֱמַר: ״וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ״, וּמָה יָם שֶׁיֵּשׁ בּוֹ כַּמָּה רְבִיעִיּוֹת — רוּחַ קִימְעָא עוֹכַרְתּוֹ, אָדָם שֶׁאֵין בּוֹ אֶלָּא רְבִיעִית אַחַת — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**Rabbi Alexandri says:** Concerning **any person who has arrogance within him, even a slight wind disturbs him, as it is stated: “But the wicked are like the troubled sea,** for it cannot rest” (Isaiah 57:20). **And if** with regard to the **sea,** which **contains many** quantities of **quarters** of a *log* of water, yet **a slight wind disturbs it,** certainly with regard to **a person, who has** in his body **only one quarter-*log*** of essential lifeblood, **all the more so** will a slight wind disturb him.


###### Sotah 5a:16
[Sotah 5a:16](https://torahapp.org/share/book/Sotah/r/5a:16)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: תַּלְמִיד חָכָם צָרִיךְ שֶׁיְּהֵא בּוֹ אֶחָד מִשְּׁמוֹנָה בִּשְׁמִינִית. אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: וּמְעַטְּרָא לֵיהּ כִּי סָאסָא לְשׁוּבַּלְתָּא. אָמַר רָבָא: בְּשַׁמְתָּא דְּאִית בֵּיהּ, וּבְשַׁמְתָּא דְּלֵית בֵּיהּ.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Ashi says** that **Rav says:** Despite the opprobrium assigned to one who exhibits the trait of arrogance, **a Torah scholar must have one-eighth of one-eighth** of arrogance. **Rav Huna, son of Rav Yehoshua, said: And** this minute measure of arrogance **crowns him as the awn** of bristle-like growth on the top **of the husk. Rava said:** A Torah scholar **who has** arrogance **should be excommunicated, and one who does not have** arrogance at all **should be excommunicated** as well. As such, he must have only a minute measure of arrogance.


###### Sotah 5a:17
[Sotah 5a:17](https://torahapp.org/share/book/Sotah/r/5a:17)

אָמַר רַב נַחְמָן בַּר יִצְחָק: לָא מִינַּהּ וְלָא מִקְצָתַהּ, מִי זוּטַר דִּכְתִיב בֵּיהּ ״תּוֹעֲבַת ה׳ כׇּל גְּבַהּ לֵב״?

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** Even a Torah scholar **should not have any** arrogance **or any part of** arrogance, i.e., not even one-eighth of one-eighth. He explains why arrogance should be avoided entirely by asking: **Is it a small** matter **that it is written with regard to** arrogance: **“Everyone that is proud of heart is an abomination to the Lord”** (Proverbs 16:5)?


###### Sotah 5a:18
[Sotah 5a:18](https://torahapp.org/share/book/Sotah/r/5a:18)

אָמַר חִזְקִיָּה: אֵין תְּפִלָּתוֹ שֶׁל אָדָם נִשְׁמַעַת אֶלָּא אִם כֵּן מֵשִׂים לִבּוֹ כְּבָשָׂר, שֶׁנֶּאֱמַר: ״וְהָיָה מִדֵּי חֹדֶשׁ בְּחׇדְשׁוֹ [וְגוֹ׳] יָבֹא כׇּל בָּשָׂר לְהִשְׁתַּחֲווֹת וְגוֹ׳״.

**William Davidson Edition - English:**
**Ḥizkiyya says: The prayers of a person are heard only if he casts his heart** to be **like flesh,** by being free of arrogance. **As it is stated: “And it shall come to pass, that from one New Moon to another,** and from one Sabbath to another, **shall all flesh come to worship** before Me, says the Lord” (Isaiah 66:23).


###### Sotah 5a:19
[Sotah 5a:19](https://torahapp.org/share/book/Sotah/r/5a:19)

אָמַר רַבִּי זֵירָא: ״בָּשָׂר״ כְּתִיב בֵּיהּ ״וְנִרְפָּא״, ״אָדָם״ לָא כְּתִיב בֵּיהּ ״וְנִרְפָּא״.

**William Davidson Edition - English:**
**Rabbi Zeira said:** Concerning leprosy of the **flesh, it is written** in the verse **with regard to it:** “And when the flesh has in the skin thereof a boil, **and it is healed”** (Leviticus 13:18), but concerning the leprosy of **a person, it is not written** in the verse **with regard to it: And it is healed.** Both verses discussing leprosy of a person make no mention of healing (Leviticus 13:2, 13:9). This indicates that one who sees himself as flesh will be cured, but one who holds himself in high regard will not be cured.


###### Sotah 5a:20
[Sotah 5a:20](https://torahapp.org/share/book/Sotah/r/5a:20)

אָמַר רַבִּי יוֹחָנָן, אָדָם: אֵפֶר, דָּם, מָרָה. בָּשָׂר: בּוּשָׁה, סְרוּחָה, רִמָּה. אִיכָּא דְּאָמְרִי: שְׁאוֹל, דִּכְתִיב בְּשִׁין.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** The Hebrew word for person, *adam*, written: ***Alef*, *dalet*, *mem*,** is an acronym for ***efer*,** dust; ***dam*,** blood; and ***mara*,** bile, alluding to man’s insignificance. Similarly, the Hebrew word for flesh, *basar*, written: ***Beit*, *sin*, *reish*,** is an acronym for ***busha*,** shame; ***seruḥa*,** putrid; and ***rimma*,** worm, also alluding to his insignificance. **There are** those **who say** that the letter *sin* of the word *basar* actually is referring to a different word, ***sheol*, the netherworld, as it is written with** the Hebrew letter ***shin*.** The letter *sin* is phonetically similar to the letter *samekh*, the first letter of the word *seruḥa*, but is orthographically similar to the letter *shin*, the first letter of the word *sheol*. The dispute is whether the acronym should be based upon the pronunciation or upon the way it is written.


###### Sotah 5a:21
[Sotah 5a:21](https://torahapp.org/share/book/Sotah/r/5a:21)

אָמַר רַב אָשֵׁי: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ לְסוֹף נִפְחָת, שֶׁנֶּאֱמַר:

**William Davidson Edition - English:**
**Rav Ashi says: Any person who has arrogance within him will ultimately be diminished** in stature, **as it is stated** with regard to different types of leprosy: