Musar zu Mischlej 6:32

On Proverbs 6,32, נואף אשה חסר לב, "anyone who commits adultery with a woman lacks undertanding," the Midrash comments that anyone who accepts the mantle of authority thinking he would benefit therefrom is no better than an adulterer who enjoys the body of a woman. Rabbi Menachem son of Yaakov makes the same point based on Proverbs 25,8, אל תצא לריב מהר, "do not be in a hurry to get involved in a quarrel!" He points out that the word Riv, quarrel, is spelled without the letter Yud and can be read as Rav i.e. Rabbi, or leader. The verse in Proverbs there continues "for what will you do in the end, when your neighbour has shamed you? What will you answer them when they ask you questions on the morrow?" Rabbi Zeyrah tries to prove the point from the third command-ment not to swear a false oath (Exodus 20,7). He reasons that if that verse were to prohibit perjury, the Torah had already written "do not swear falsely in My name!" (Leviticus 19,12). The meaning of the verse in Exodus then must be that a person should not seek to assume office involving authority over people, unless he is fit for such a position. [The commentary is obviously based on the expression תשא, meaning "to elevate," in this case to elevate oneself, לשוא, inappropriately, vaingloriously. Ed.] Rabbi Abahu said, quoting G–d, "I have been called קדוש, holy, and you the Jewish people, have been called "holy." Unless you possess all My attributes, do not seek out positions of authority." Why did we need four different statements purporting to prove the same point? In which respect is one different from the other?