not to trouble Esau's descendants, and thus God told the Israelites in , "You have circled this mountain (, ) long enough (, )." The Rabbis of the Gemara discussed Jacob's extreme flattery in , where Jacob compares seeing Esau's face to seeing God's face. Rabbi Judah of the Land of Israel (and some say Rabbi Simon ben Pazi) taught that one may flatter wicked people, as says that in the World To Come, "The vile person shall no longer be called generous, nor shall the churl be said to be noble," and this implies that in this world, one is may flatter them. Rabbi Shimon ben Lakish (Resh Lakish) taught that this can be proven from Jacob's flattery of Esau in . The Gemara noted that Rabbi Shimon ben Lakish thus disagreed with Rabbi Levi, who compared the interaction between Jacob and Esau to a host who invited a guest to a meal, and the guest realized that the host wanted to kill the guest. The guest told the host that the dish that the host served tasted like a dish that the guest had tasted in the king's house, so that the host might think that the king must know the guest and be afraid to kill the guest. Thus, when Jacob told Esau that his face was like a divine face, Jacob intended to let Esau know that he had seen angels, to make Esau afraid to harm him. But Rabbi Elazar said that anyone who flatters brings wrath to the world, as says, "But those with flattery in their hearts bring about wrath," and the prayer of the flatterer is not heard, as also says, "They do not cry for help when He binds them." The Gemara read the words of , "Because I have everything," to support the Sages' teaching that God gave three people in this world a taste of the World To Come]]—Abraham, Isaac, and Jacob. Of Abraham, says, "And the Lord blessed Abraham with everything." Of Isaac, says, "And I have eaten from everything." Already in their lifetimes they merited everything, that is perfection. The Gemara read these three verses also to teach that Abraham, Isaac, and Jacob were three people over whom the evil inclination had no sway, as Scripture says about them, respectively, "with everything," "from everything," and "everything," and the completeness of their blessings meant that they did not