violates a positive command. Rabbi Levi said that such a person violates both a positive and a negative command, as Genesis says: "Neither shall your name any more be called Abram" — that is a negative command — and also says: "But your name shall be called Abraham" — that is a positive command. The Midrash asked by analogy, if one calls Israel "Jacob" does one infringe a positive command? The Midrash answered that one does not, for it was taught that it was not intended that the name of Jacob should disappear, but that "Israel" should be his principal name and "Jacob" be his secondary name. Rabbi Zechariah interpreted it in Rabbi Aha's name as follows: In any event (in the words of ), "Your name is Jacob," except that, "But Israel [too] shall be your name." Thus Jacob would be his principal name and "Israel" was added to it. Reading the words of , "but Israel shall be your name," the Tanna Devei Eliyahu taught that one should read not "Israel," but , "the man who saw God"; for all his actions were concentrated before him. Resh Lakish taught that the words "I am God Almighty" (, ) in mean, "I am He Who said to the world: 'Enough!'" (, ). Resh Lakish taught that when God created the sea, it went on expanding, until God rebuked it and caused it to dry up, as says, "He rebukes the sea and makes it dry, and dries up all the rivers." A Midrash taught that of four who made vows, two vowed and profited, and two vowed and lost. The Israelites vowed and profited in , and Hannah vowed and profited in . Jephthah vowed and lost in , and Jacob vowed in and lost (some say in the loss of Rachel in and some say in the disgrace of Dinah in , for Jacob's vow in was superfluous, as Jacob had already received God's promise, and therefore Jacob lost because of it). The Rabbis of the Talmud disputed whether Reuben sinned in . Rabbi Samuel bar Nahman said in Rabbi Jonathan's name that whoever maintains that Reuben sinned errs, for says, "Now the sons of Jacob were twelve," teaching that they were all equal in righteousness. Rabbi Jonathan interpreted the beginning of , "and he lay with Bilhah his father's concubine," to teach that Reuben moved his father's