Talmud su Salmi 101:5

We have learnt there:¹⁶Ḥag. 11b (Sonc. ed., p. 59). Whoever speculates upon four things, it were better¹⁷Ḥag. reads ‘pity’ instead of ‘see’ (loc. cit., n. 5). for him had he not come into the world, viz.: What is above, what is beneath, what is before, what is after.¹⁸These terms have a temporal significance as to what happened before the Creation and what will happen in the hereafter. For another interpretation, cf. loc. cit., nn. 6-8. This may be compared with the statement, ‘Not only does he pride himself over his fellow-creatures but also over his Creator’. If being of unclean limbs he rebels against his Creator, how much more so if a perfumed odour filled him! This is what the Holy One, blessed be He, said to Hiram, king of Tyre,¹⁹Cf. B.B. 75a (Sonc. ed., p. 302). Ezek. 28 is addressed against the Prince of Tyre, identified in the Talmud with king Hiram. The Prince is tauntingly asked whether he could compare himself with Adam, who enjoyed the material delights of Eden (ibid. 13). ‘[At the Creation] I looked upon you [observing your future arrogance] and created the excretory organs of man’.²⁰To curb human pride.
The question was asked: May one pride himself over the agents²¹Explained by ‘The heart and the eye are the two agents of sin’ (j.Ber. I, 5, 3C). who do unworthy deeds by not responding to them or speaking to them? Come and hear: [It is stated,] Whoso is haughty of eye and proud of heart, him will I not suffer.²²Ps. 101, 5. One should respond to them with lax lips but not with levity.