Makkos Daf 24 מאקוס דַף 24

After teaching that there are six hundred and thirteen mitzvos, the Gemara continues: בא דוד והעמידן על אחת עשרה – Dovid Hamelech came and established them on eleven fundamentals, because of the generational decline: (1) One who walks in perfect innocence, (2) works righteously, (3) speaks the truth from his heart, (4) has no slander on his tongue, (5) has not done evil to his fellow, (6) did not cast disgrace on his close one, (7) in whose eyes a disgraceful person is repulsive, (8) honors those who fear Hashem, (9) swears to his detriment without retracting, (10) does not lend his money with interest, (11) and does not take a bribe against the innocent. עושה אלה לא ימוט לעולם – He who does these shall never falter. Examples are given of each of these (e.g., King Yehoshafat honored יראי ה', because whenever he saw a talmid chochom, he would rise from his throne and embrace and kiss him, and say, "רבי, רבי, מרי, מרי!"). When Rabban Gamliel reached this passuk, he would weep, saying, “Only one who performs all eleven will not falter, but if he performs one, he will falter!” They responded that the passuk does not say “all these,” but “these,” meaning even one of these.

Later, Yeshayah came and established them on six fundamentals. Michah later established them on three: (1) עשות משפט – to do justice, (2) ואהבת חסד – to love kindness, (3) והצנע לכת עם אלקיך – and to walk discreetly with your G-d. This last principle is explained: זה הוצאת המת והכנסת כלה – this refers to taking out the dead to be buried, and bringing a bride to her wedding (these are alluded to in the word "לכת" – to go, a word used about these activities). If the Torah said to perform such deeds discreetly, although they are usually done publicly, דברים שדרכן לעשותן בצנעא – then matters which are normally performed discreetly (e.g., charity), על אחת כמה וכמה – all the more so should be performed discreetly!

Yeshayah later reduced it further to two principles, and חבקוק ultimately reduced it to one: וצדיק באמונתו יחיה – But the righteous person shall live through his faith.

Rabban Gamliel, Rebbe Elazar ben Azaryah, Rebbe Yehoshua, and Rebbe Akiva were once walking on the road, and heard the sound of Roman crowds one hundred and twenty mil away, והתחילו בוכין - and they started to weep, ורבי עקיבא משחק - but Rebbe Akiva was smiling. They asked him why, and he asked why they were weeping. They said, these idol-worshippers live in security and calm, while for us, Hashem’s “footstool” (the Beis Hamikdash) is destroyed, should we not weep?! Rebbe Akiva replied: לכך אני משחק – That is why I am smiling! If this is what those who transgress His will experience, לעושי רצונו על אחת כמה וכמה – how much more so for those who fulfill His will! Another time, these Tannaim were going up to Yerushalayim. When they reached הר הבית, they saw a fox leaving the קדשי הקדשים, and began to weep, but Rebbe Akiva smiled. After the same exchange, they said, a place in which a non-Kohen who enters dies, and now שועלים הלכו בו – foxes prowl over it, should we not weep?! Rebbe Akiva replied: לכך אני משחק – That is why I am smiling! A passuk links the reliability of the prophecies of אוריה הכהן and זכריה, who prophesied in different periods. As long as Uriah’s prophecy about Yerushalayim’s destruction was not fulfilled, Rebbe Akiva feared that Zecharyah’s נבואה about its rebirth would not be fulfilled. Now that Uriah’s fearsome prophecy was fulfilled, Zecharyah’s would certainly be as well. They said to him: עקיבא ניחמתנו עקיבא ניחמתנו – Akiva, you have comforted us. Akiva, you have comforted us.