LEV149 Resh Lakish said: That which is written: "This shall be the law of the leper [Heb., "MZoRA"] -- this shall be the law of the slanderer [Heb., "MoZi shem RA" -- slander being punishable by leprosy] (Erchin 15b).

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LEV151 R. Yehoshua b. Levi said: Why was a leper singled out for the bringing of birds for his cleansing? He committed an act of prattling [i.e., slander]; the Torah, therefore, said: Let him bring a sacrifice of "prattlers" [i.e. "chirpers"] (Erchin 16b)

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LEV169 It was taught: Why is their death mentioned in conjunction with Yom Kippur? To teach that just as Yom Kippur atones for the Jews, so the death of the righteous atones for the Jews (Yerushalmi Yoma 1:1)

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LEV183 R. Elazar b. Azaryah expounded: "of all of your sins; before the Lord you shall be clean" -- from here it is derived that transgressions between man and God Yom Kippur atones for, but transgressions between man and his neighbor Yom Kippur does not atone for until he conciliates his neighbor (Yoma 85b).

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LEV204 If: "as the deeds [of the land of Egypt]," I might think that they should not build houses or plant things, as they do; it is, therefore, written: "and in their statutes you shall not walk" - I have proscribed to you only those statutes which were instituted for them and for their forefathers and for the fathers of their forefathers (Torath Cohanim).

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LEV208 It was taught: R. Meir was wont to say: Whence is it derived that even a gentile who occupies himself with Torah is like the high-priest? From: "which a man shall do." It is not written: "priests, Levites, or Israelites," but: "a man." This teaches us that even a gentile who occupies himself with Torah is like the high-priest (Bava Kamma 38a).

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LEV215 It was taught: R. Yochanan said in the name of R. Shimon b. Yehotzadak: It was put to a count and confirmed in the upper chamber of the house of Nitzah in Lod: In respect to all the transgressions in the Torah, except idolatry, illicit relations, and the spilling of blood, if one is told: Transgress or you will be killed, he is to transgress and not be killed. [Why so? "and he shall live in them" -- and not die through them] (Sanhedrin 74a)

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LEV216 It was taught: Whence is it derived that the preservation of life overrides the Sabbath? R. Yehudah said in the name of Shmuel: From: "And you shall heed My statutes and My judgments, which a man shall do, and he shall live in them" -- and not die through them (Yoma 85b)

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LEV220 Rava said (Exodus 20:5): "You shall not bow down to them, and you shall not serve them" -- All types of worship [voluntary and involuntary] were herein subsumed; and when the Torah specified: "and he shall live in them," but not die through them, involuntary worship [on pain of death] was excluded [from the command not to bow down, etc.]. But then it was written (Leviticus 22:32): "And do not desecrate My holy Name"-- even involuntarily! How is this to be understood? Here, in private; here, in public (i.e., in private, he does not incur the death penalty for not sanctifying the Name by giving his life; in public (i.e., where there are ten Jews looking on), he does incur the death penalty] (Avodah Zarah 54a)

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LEV231 From here the sages derived: Let a man not be alone with women in an inn -- even with his sister and with his daughter. And let him not walk and talk with a woman in the marketplace -- even with his wife -- because of what people might say (Avoth d'R. Nathan 2).

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