Midrash su Levitico 18:3

Rabbi Avun said: Just as this lily, when a hot wind passes over it, it is shriveled [and] when dew emerges, it blossoms; so too, as long as the shadow of Esau exists, [Israel] appears shriveled in this world. When the shadow of Esau has passed, Israel blossoms and develops. That is what is written: “I will be like dew to Israel, it will blossom like a lily” (Hosea 14:6). Just as this lily continues to exist due to its fragrance,³¹It has value even when it shrivels up as long as it retains its fragrance (see Matnot Kehuna; Etz Yosef). so Israel continues to exist due to mitzvot and good deeds. Just as this lily is only for its fragrance, so too, the righteous were created only for the redemption of Israel. Just as this lily is placed on the table of kings from beginning to end,³²Of the meal. so too Israel, they are in this world and they are in the World to Come. Just as this lily is conspicuous among the grasses, so Israel is conspicuous among the nations of the world, as it is stated: “All who see them will recognize them” (Isaiah 61:9). Just as this lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption.
Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go say to Israel: My children, when you were in Egypt, you were like a lily among the thorns. Now that you are entering the land of Canaan, be like a lily among the thorns, pay attention that you will not emulate the practices of these or the actions of those.’ That is what is written: “You shall not emulate the practices of the land of Egypt in which you lived, and you shall not emulate the practices of the land of Canaan where I am bringing you …” (Leviticus 18:3).

3) Whence is it derived that there was no people whose acts were more detestable than those of the Egyptians? From (Vayikra 18:3) "As the deed of the land of Egypt … you shall not do." And whence is it derived that those of the last generation were the worst of all? From "As the deed of the land of Egypt where you dwelt you shall not do." Whence is it derived that (the deeds of the people of) the place where Israel dwelt were the worst of all? From "where you dwelt you shall not do." And whence is it derived that the dwelling of Israel (there) prompted them to all of these deeds? From "where you dwelt you shall not do."

4) And whence is it derived that there was no people whose acts were more detestable than those of the Canaanites? From (Vayikra 18:3) "And as the deed of the land of Canaan you shall not do." And whence is it derived that those of the last generation were the worst of all? From "to which I bring you." And whence is it derived that the coming of Israel (there) prompted them to all of these deeds? From "to which I bring you you shall not do."

(Fol. 82, b) Our Rabbis were taught: During the civil war of the Maccabees, Hurkanoth was within and Aristobulos was without the city wall, and every day those within lowered dinars in a basket, from the top of the wall to those outside, in return for which the latter sent them up cattle for the daily sacrifices. Among the outsiders was an old man who was learned in Greek science, and he said to them: "So long as your enemies continue to perform the holy service [of the sacrifices] you will not subdue them." On the next day, when the basket of dinars was lowered, they sent them up a swine. When the swine reached the centre of the wall he fastened his feet in the wall, and Palestine trembled for a distance of four hundred square parsas. At that time it was declared that cursed be he who raised swine and cursed be he who taught his son Greek science. Concerning this time we are taught that the omar was brought from the gardens of Zriphin and the two loaves from the valley of Ein Socher. (Fol. 83) But is then the study of Greek science prohibited — are we not taught in the following Baraitha that Rabbi said: "In Palestine there is no use for the Syriac language, which is not clear, when there are the Hebrew language and the Greek language;" and R. Jose said: "In Babylon there is no use for the Aramean language, for there are the Hebrew language and the Persian language?" [Hence the Greek language is permitted] . I will tell thee: The Greek language is one thing and Greek science is another. But is, then, the study of Greek science prohibited? Has not R. Juda said in the name of Samuel, who quoted R. Simon b. Gamaliel: "Concerning the passage (Lam. 3, 51) My eye affected my soul because of all the daughters of my city. There were a thousand young men in my father's house, five hundred of whom studied Scripture and five hundred Greek science, and of all of them only two remained: I myself here and my nephew in Assia." [Hence even Greek science was permitted]? R. Gamaliel's house was an exception, because of their association with the government, as we are taught in a Baraitha: He who cuts his hair in Roman fashion, imitates the ways of the Amorites, [which are prohibited. Lev. 18, 3]. Abtulmus b. Reuben, however, was allowed to wear his hair in Roman fashion, because he associated with the government people. The house of R. Gamaliel was also permitted to study Greek science for the same reason."

8) (Vayikra 18:3) "and in their statutes you shall not walk": What did Scripture leave unsaid (that this need be stated)? Is it not already written (Devarim 18:10) "There shall not be found among you one who passes his son or daughter through fire … (Devarim 18:11) and a chover chaver, etc."? What, then, is the intent of "and in their statutes you shall not walk"? In their customs — those things that are established for them — such as theatres, circuses, and sports. R. Meir says: These are "the ways of the Emorites," which the sages enumerated. R. Yehudah b. Betheira says: that you not preen yourself (to attract women), and not cultivate locks, and not wear the hair komi (a gentile fashion). And lest you say: "They have statutes and we have no statutes" — It is, therefore, written (Vayikra 18:9) "My judgments shall you do and My statutes you shall heed to walk in them; I am the L–rd your G d." — But there is still "hope" for the yetzer hara to reflect and say "But theirs are more beautiful than ours!" — It is, therefore, written (Devarim 4:6) "And you shall heed and you shall do. For this is your wisdom and your understanding."

— But perhaps it is being contrasted with its most demeaning feature; it is, therefore, written (Vayikra 18:3) "in which you dwelt" — the place in which you dwelt, of which it is written (Ibid. 47:6) "In the best (part) of the land settle your father, etc." But perhaps it is being contrasted only with the time of its demeaning (i.e., its being smitten with the plagues). It is, therefore, written "from which you went out." When you were there, it was blessed because of you, but not now that you are not upon it.