מדרש אויף בראשית 3:14

(Gen. 12:1:) NOW THE LORD SAID UNTO ABRAM: GO…. {Let our masters teach} [Let our master instruct us]: What does it mean for one to take upon himself the Kingdom of Heaven (i.e., recite the Shema' while he is walking?¹yBer. 2:1 (4a); cf. Ber. 13b; Tanh., Gen. 3:1. Rav Idi and Rav Huna in the name of R. Jose bar Judah said in the name of R. Samuel:²Since R. Jose bar Judah flourished somewhat earlier than R. Samuel, the text here presents a chronological problem. Variant readings to this text represent attempts at a solution. It is forbidden for a person to take upon oneself the yoke of the Kingdom of Heaven while he is walking. Rather let him stand < still > upon his feet and give the recitation of the Shema'. Then, when he arrives at "Blessed be the name of his glorious majesty forever and ever," let him immediately begin to walk < while > reciting the We'ahavta (= Deut. 6:5) with no fear (of sinning). You find that whoever is meticulous about the commandments receives much reward. Now Abraham was meticulous about the commandments.³On Abraham keeping the Mosaic Law, see Syriac Baruch 57:1-2; cf. Jubilees 23:10; Damascus Document (CD) 3:2; Qid. 4:14; Yoma 28b; Ned. 32a (bar.); Gen. R. 49:2; 95:3; also below, 3:14. R. Aha said in the name of R. Alexandri and R. Samuel bar Nahmani in the name of R. Jonathan: They even kept eruvim of cooked foods in Abraham's house,⁴Yoma 28b; Gen. R. 49:2; 64:4; M. Pss. 1:13. as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE [AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS]. But is there not a single Torah? < The plural usage here > simply < indicates > that he was meticulous with all commandments which are in < oral and written > Torah.⁵See below, 3:14; 11:12. The Holy One said: You are meticulous with my commandments; so should you dwell with those who serve idols? Go out from among them. {Thus it is stated} [Where is it shown? Where they read on the matter] (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAM: GO.

"And the snake." He thought at that moment and said, I will go and I will kill Adam, and I will marry Eve, and I will be king over all the living creatures and I will walk around with an erect stature and eat of all the dainties of the world. The Holy One said to him, Because you said, I will go and I will kill Adam and I will marry Eve, therefore, "I will place enmity between you and the woman."(Genesis 3:15) You said, I will be king over all the living creatures, therefore, "more cursed shall you be than all beasts." (Genesis 3:14) You said, I will walk around with an erect stature, therefore, "on your belly you shall crawl." (Genesis 3:14) You said, I shall eat of the dainties of the world, therefore, "and dirt shall you eat all the days of your life." (Genesis 3:14)

Our Rabbis were taught a Sota cast her eyes upon things which did not belong to her; the consequence was, that which she desired she did not get, and even that which she did have was taken from her. For, whoever casts his eye to desire things which do not belong to him the result will be that not only will he not obtain his desire, but even that which belongs to him will also be taken from him. (Ib. b) And so also do we find in the case of the first serpent which cast an eye upon a thing that did not belong to it and the consequence was that what he desired he did not get, and even what he did have was also taken from it. At that time the Holy One, praised be He, said to the serpent: "I contemplated making it a king over all the beasts and animals, but now [when he desires things which do not belong to him] (Ib. 3, 14) Be thou cursed above all the cattle, and above other beast of the field. I had ordered you to go straight-forward, but now, since you want [to reign even over man] (Ib., ib., ib.) Upon thy belly shalt thou go; I thought that his food would be human food, but now (Ib) and dust shall thou eat. The serpent said: "I shall kill Adam and then marry Eve." Therefore (Ib) I will put enmity between thee and the woman and between thy seed and her seed. So also do we find in the case of Cain (Ib. 4, 3-15); in the case of Korah, (Nem. 16, 1-35) in the case of Bilam (Ib. 22); in the case of Doeg (I Sam. 16, 18); in the case of Achitofel (II Sam. 17, 1-24), and with Gechazi (II Kings 5, 20-27), with Abshalom (II Sam. Chaps. 15 to 18) with Adoniyah (I Kings 1, 13-26), with Usyachu (II Kings 26, 15-22) and with Hamon, who cast eyes with the purpose of obtaining things which did not belong to them and the consequence was that what they desired was not given to them and even that which they did have in their own hands was taken away from them.