God would "put the plague of leprosy in a house of the land of your possession." Rabbi Hiyya asked: Was it then a piece of good news that plagues were to come upon them? Rabbi Simeon ben Yohai answered that when the Canaanites heard that the Israelites were approaching, they hid their valuables in their houses. But God promised the Israelites' forbearers that God would bring the Israelites into a land full of good things, including, in the words of , "houses full of all good things." So God brought plagues upon a house of one of the Israelites so that when he would pull it down, he would find a treasure. Noting that commands, "The Lord your God you shall fear and you shall serve," and commands, "You shall fear your father and mother," the Rabbis taught in a Baraita that Scripture likens the fear of parents to the fear of God. As (20:12 in NJSP) commands, "Honor your father and your mother," and directs, "Honor the Lord with your substance," Scripture likens the honor due to parents to that due to God. And as commands, "He that curses his father or his mother shall surely be put to death," and commands, "Whoever curses his God shall bear his sin," Scripture likens cursing parents to cursing God. But the Baraita conceded that with respect to striking (which addresses with regard to parents), that it is certainly impossible (with respect to God). The Baraita concluded that these comparisons between parents and God are only logical, since the three (God, the mother, and the father) are partners in creation of the child. For the Rabbis taught in a Baraita that there are three partners in the creation of a person — God, the father, and the mother. When one honors one's father and mother, God considers it as if God had dwelt among them and they had honored God. And a Tanna taught before Rav Nachman that when one vexes one's father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God. The Mekhilta of Rabbi Ishmael taught that there are four types of children (as evinced by the four times — in ; ; ; and — that Scripture reports telling a child) — the wise, the simple, the wicked, and the type who does not know how