Midrash su Levitico 18:24

(Fol. 21) Raba said: "Whence is it intimated in the Torah concerning incest of secondary degrees? (forbidden by Rabbinical enactment). It is said (Lev. 18, 27) For all those gross abominations (ha-ail) have the men of the land done, who were before you; i.e., ha-ail (gross), hence there must also be minor ones. This refers then to incest of secondary degrees. Whence do we know that the word ail refers to something great? It is written (Ez. 17, 13) But the mighty (ai-lay) of the land did he take away." Shall we assume that this is in contradiction to the opinion of R. Levi? for R. Levi said: "The punishment for fraudulent measures is severer than that for incest, for the former, Scripture terms (Lev. 18, 24) Ail, while the latter it terms (Deut. 25, 16) aile." Of course, ail is strong; however, aile is still stronger. But concerning incest it is also written (Lev. 18, 29) aile? This is to exempt fraud measures from Kareth. If so, then in what respect are fraudulent measures severer than incest? In the following: For the crime of incest one is able to offer repentance, but for the crime of fraudulent measures one cannot repent, [because he does not know whom he has cheated] R. Huna said: "We infer [this prohibition concerning incest of secondary degree] from the following, (Ecc. 12, 9) Yea, he pondered and sought out, and set in order many proverbs." Ulla, in the name of R. Elazar, explained it: "Prior to the time of Solomon, the Torah was like a basket without handles, [that could not have been grasped,] but when Solomon came he attached the necessary handles." R. Oshia said: "We infer [the above] from the following (Pr. A, 15) Avoid it, pass not through by it, turn off from it and pass away." R. Ashi said: "Unto what could that of R. Oshia's explanation be likened? Unto a frail man watching a garden; if he watches it from the exterior, the interior is also protected; but if he watches it only from the interior, the exterior is left unprotected." Nevertheless R. Ashi's analogy is false, for there [if one watches from inside of the garden] protection at least is afforded for within, but here if one does not safeguard himself against the incest of secondary degrees he may reach the violation of even a real Ervah. R. Cahana said: "We infer the above from the following (Lev. 18, 30) Therefore shall ye guard My guard; i.e., make a guard which may protect, (enact measures to prevent a transgression of the Biblical law)" "If so," said Abayi to R. Joseph, "then this is Biblical." "Yea, it is Biblical, but it has been explained by the Rabbis." "But the entire law is thus explained by the Rabbis, and why call only this Rabbinical?" We must therefore say that it is catually a Rabbinical law, and the Bible text (quoted) is a mere intimation.

R. Simlai lectured: "Six hundred and thirteen commands were spoken to Moses; three hundred and sixty-five of them negatives, corresponding to the number of days in the year counting according to the solar system, and two hundred and forty-eight positives, corresponding to the members of a human body." Said R. Hamnuna: "Where is the passage to prove this? (Deut. 33, 4) The Torah which Moses commanded us. The numerical value of the word Torah amounts to six hundred and eleven. (Fol. 24) I am; and, Thou shalt have no [of the first two commandments], we heard from the Almighty Himself. David, however, came and reduced their number to eleven, as it is written (Ps. 15, 2-5) A Psalm of David, Lord, we shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart, etc., i.e., He that walketh uprightly, refers to Abraham, concernnig whom such an expression is written (Gen. 17, 1) Walk before Me, and be upright. Worketh righteously, refers to a man like Aba Chelkia.' And speaketh the truth refers to man like Rabbi Saphra. Nor doeth evil to his fellows, i.e., who takes care not to compete with his neighbor's business. That hath no slander upon his tongue, refers to our father Jacob, concerning whom it is written (Gen. 27, 12) My father peradventure will feel me. Nor taketh up a reproach against his neighbor, refers to one who befriends his relatives. In whose eyes a vile person is despised, refers to Hezekiah, King of Judea, who caused his father's bones to be carried on a bed of ropes. But he honoreth them that fear the Lord, refers to Jehoshaphath, King of Judea, who upon seeing a scholar, would rise from his throne, kiss him, and call him, my father, my master, my teacher, my master, my master. But that sweareth to his own hurt, and changeth not; this refers to R. Jochanan, who said: 'If one says I will fast until I will come home.' He that putteth not out his money on interest, i.e., not even from an idolater. Nor taketh no bribe, refers to men like R. Ismael b. Jose. He that doeth these things shall never be moved. When R. Gamaliel would come to this passage, he used to weep, saying: "Only one who performed all these shall not be moved, but [if he performs merely] one of them, he might be moved;" whereupon R. Akiba said to him: "According to your opinion then how would you explain the passage (Lev. 18, 24) Defile not ye yourselves in all of those things. Do you mean to say that only if in all of these things, but not one?" You must therefore say that it means to any of these things. The same could also be explained. Isaiah then came and reduced them (the six hundred and thirteen commands) to six as it is said (33, 15) He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes; that stoppeth his ears from hearing of blood, and shutteth his eyes from looking on evil. He that walketh righteously, refers to Abraham, of whom it is written (Gen. 18, 19) For I have known him, to do righteousness and justice, etc. Speaketh uprightly, refers to him who does not anger his colleague in public. And he despiseth the gain of oppressions, refers to R. Ismael b. Elisha. That shaketh his hands from holding of bribes, refers to R. Ishmael b. Jose. That stoppeth his ears from hearing of blood, refers to R. Elazar b. Simon. And shutteth his eyes from looking on evil, as R. Chiya b. Aba explained this to refer to one "who does not look upon women washing near the bank of the river." When Michah [the prophet] came he reduced them to three (6, 8) It hath been told thee, o man, what is good; and what the Lord doth require of thee: (only) to do justly, and to love mercy, and to walk humbly with thy God. To do justly, refers to the law; love mercy, refers to loving kindness; and walk humbly, providing for the marriage of poor maidens and the burial of the dead. Is this not an a fortiori conclusion! If concerning matters which are not to be performed in secrecy, the Torah says to walk humbly, how much more so should this be applied to matters which are accustomed to be done in secrecy! Isaiah finally reduced them to two, as it is said (56, 1) Thus saith the Lord, Keep ye justice, and do righteousness. Amos then came and reduced them to one, as it is said (Amos 5, 4) For thus saith the Lord unto the house of Israel: Seek ye Me, and live. R. Nachman b. Isaac raised the following objection: Perhaps he means by Seek ye Me, to perform the entire Torah? We must therefore say that it was Habakkuk [the prophet] who came and reduced them to one (2, 4) But the righteous shall live by his faith.

R. Acha b. Chanina lectured, what is the meaning of the passage (Ib. 6) Upon the mountains he eateth not? i.e., He does not live upon the reward of his ancestral merits: his eyes he lifteth not up to idols; i.e., he never walked overbearingly: and the wife of his neighbor he defileth not; i.e., he never tried to compete in the pecial trade of his neighbor; unto a woman on her separation he Cometh not near; i.e., he never tried to derive any benefit from the treasure of charity — and to this it is written: He is righteous, he shall surely live. Rabban Gamaliel,when he came to the passage above, used to weep, saying: "Only he who fulfilled all of these is considered righeous. but not he who has done only one." R. Akiba then said to him: "According to your theory, the passage (Lev. 18, 24) Do not defile yourself with all of these things, also means with all of them, but one of them is allowed? Hence it means to say with any of them. The same is to be explained here: If one does one of the things mentioned above, he is righteous."