קניתי איש את ה, “I have acquired a man with the Lord.” Chavah considered herself as having become a partner with the Creator. From the beginning of creation until Genesis 2,4, where the תולדות, derivatives of the creation have first been mentioned, the name used for G-d had always been elohim. This meant that the only attribute that G-d had employed was His attribute of Justice. During the period that He made various improvements, securing the continued viability of the universe He had created, the Creator has been referred to by both the name elohim, as well as the tetragram. This means that He was employing both His attribute of Justice as well as His attribute of mercy, רחמים. This suggests that possibly by G-d using these two attributes the universe would be able to survive all challenges. Do not use the argument that from the serpent’s referring to Him only as elohim, (3,1 and repeatedly afterwards) this disproves my argument; the serpent’s words are not the Torah’s words, even though they have been quoted in the Torah. The undeniable fact is that commencing with the verse relating that Adam had had marital relations with Chavah and that a human being fathered and mothered only by other human beings appeared on earth, G-d had decided that unless He no longer appeared as the attribute of Justice regularly, the world as we know it had no future.

מקץ ימים, “a year after Kayin and Hevel had been born;” this is not the only time that the word: ימים, meaning “year,” appears in the Torah. The reason why this makes sense is that in the course of a year, all its days, the long and the short ones, have appeared once.

ויבא קין מפרי האדמה, “Kayin brought an offering to G-d from the fruit of the earth;” according to Rashi, he had chosen the most inferior of the fruit of the earth. He refers to a Midrash which says that it was flax seed. The reason why G-d rejected his offering was that he offered something which 1) was of no use to him as he had plenty of it; 2) that it was the product of the earth which G-d had cursed. His brother Hevel, as the Torah is at pains to point out, presented G-d with the choicest product he had raised, the best of his animals. Seeing that these two offerings became the cause of destruction on earth, G-d subsequently forbade the Jewish people to wear garments containing a mixture of linen and wool. (Tanchuma Bereshit, 9)

וישע, according to Rashi, this word here means the same as: ויפן, “He turned (benignly);” it appears in this sense also in Exodus 5,9, where Pharaoh warns the Jewish people not to place their hopes in false prophets (Moses). This is difficult, as in our versions of Rashi he states there that the meaning is not the same as here, as the Torah uses the prefix ב there instead of the prefix אל.

הלא אם תיטיב שאת, the word שאת is to be understood as: “gift.” In other words, G-d promises Kayin a reward if he would change his attitude. The word appears in this sense in Genesis 43,34, where Joseph offers his brothers gifts. G-d is telling Kayin that when he will offer Him another offering, based on his changed attitude, it will be gratefully received by Him. On the other hand, if he will not change his attitude, he will find that Satan will constantly try to lead him into committing further sins. The whole sentence is a condensed version of G-d’s message to Kayin. Basically, G-d warns Kayin that words are not enough to rehabilitate himself, but that actions must reflect such words. Such verses, i.e. condensed versions, occur again, for instance in Genesis 4,15, כל הורג קין, “anyone daring to kill Kayin,” etc. The second half of the verse has been intentionally omitted as the first half makes its meaning clear. Compare also Samuel II 5,8, where David implies a reward for soldiers defeating the Jebusites in possession of the city of Jerusalem. [It was a most dangerous mission, considered as “mission impossible.” Ed.]) A different exegesis: G-d warned Kayin that if he were able to suppress his plan to kill his brother due to his jealousy, He could find it in His heart to reward him for his sin (of offering a sacrifice consisting of inferior produce). The word שאת being interpreted in the same manner as נושא עון, “downgrading a sin,” (Exodus 34,7). G-d added that if Kayin would not restrain his evil urge he would be punished for this. חטאת, “a punishable sin.” We find an example of this in Samuel I 28,10. (King Shaul who wished to speak to the spirit of Samuel, reassuring the witch that she would not commit a punishable sin by calling him from beyond the grave). If you (Kayin) were to say that Hevel is at liberty to flee and thus escape (Kayin’s) wrath, G-d explains to him that seeing that Hevel is his brother and has brotherly feelings for him, he would never dream, of having to escape to save his life from a murderous brother. [Very novel interpretation of ואליך תשוקתו. Ed.] If, on the other hand, you were to argue that Hevel being physically stronger than he, he would not have to fear you, G-d says that he, Kayin, would find means of neutralising Hevel’s physical strength, i.e. ואתה תמשול בו. In the ensuing conversation between the two brothers, Kayin told him that he would play the role of the senior brother, something that Hevel was not willing to accept. As a result of this, Kayin determined to kill him, losing no time to carry out his desire.

ואליך תשוקתו, “according to Rashi the word is from the root שקק, “sin, Satan, who is constantly yearning for you.” (in the negative sense of trying to trip you up.) You might argue that if this is the case, how could G-d punish a person for falling into this trap, G-d answers that He has given man the power to withstand such temptation to commit sins, i.e. ואתה תמשול בו, “but you are able to overrule him. (Satan).”Yet another exegesis, about the phrase: ואתה תמשול בך: “you, Kayin will outrank your brother in terms of your share in your parents’ inheritance and other privileges accruing to the firstborn.” (Compare Zohar Bereshit, 36) There is a story in Bereshit Rabbah about what Kayin and Hevel were at odds about. They were discussing how to divide up the earth between them, Hevel wanting all the movable property, and Kayin claiming the soil, as is written in Genesis 4,2 that “Kayin became a farmer whereas Hevel became a shepherd.” Kayin objected to Hevel’s flocks grazing on “his” earth. Hevel claimed that all the clothes Kayin was wearing had been “stolen” from the backs of his sheep. He told Kayin to disrobe, while Kayin told Hevel to vacate his land. This led to an altercation during the course of which Hevel was killed.

מן האדמה, according to Rashi: “more than the previous curse decreed on earth as a result of Adam’s having eaten from the tree of knowledge when it was punished for failing to have produced trees with edible trunks.”An alternate exegesis: the verse is to be understood as “you, Kayin, the farmer, are to have to work an earth cursed additionally when you work it, during this year, as it will not continue to yield its fruit for you in the year to follow; seeing that this is so, from now on you will be wandering on earth without permanent homestead, noting that you are cursed,”

אשר פצתה את פיה לקחת את דמי אחיך, “because it opened its mouth, to accept, (hide) the blood of your brother, cooperating with you in hiding your foul deed.” As long as you and your descendants are living on earth; you will therefore have to find new earth to till, earth whose productivity has not been exhausted from the previous year’s harvest. [Kayin’s male descendants came to an end at the time of the deluge. If Noach’s wife was descended from Kayin, this does not contradict this interpretation, as women did not till the soil. Ed.] We have a verse in Job 15,23, which describes the wicked man as wandering in search of bread without succeeding.”

גדול עוני מנשוא, “my sin is too great to bear.” Kayin refers to the punishment decreed as a result of his sin. It is more than he thinks he can bear. Having been expelled from having a permanent home on earth is already enough, in his opinion. We find a similar reaction in Lamentations 4,6 where Jeremiah describes the punishment of the Jewish people in similar terms, i.e. ויגדל עון בת עמי מחטאת סדום, “the guilt (and punishment) of my people exceeded that of the people of Sodom;” according to Ibn Ezra, Samuel I 28,10 is also to be understood in that sense. According to another exegesis, Kayin’s exclamation is to be understood as a query? “Is my sin really too great to be forgiven? You have already expelled me from my home etc., and made it impossible for me to plant roots, as the soil will not respond to my labour; my father has been expelled from Gan Eden for his sin, but You have seen fit to let him atone for it. Why do You not give me chance also to atone for my sin?” [Adam is not even on record as admitting having sinned. Ed.]

והיה כל מוצאי, וגו, “and anyone who will encounter me (in my exile will feel free to kill me;”) I will not even be able to atone while in exile.

לכן כל הורג קין, “therefore, because Kayin has already been so humbled,”

שבעתים יוקם, according to the plain meaning of the text, the meaning is that anyone who will kill Kayin will be avenged sevenfold for having killed him.

שבעתים, an alternate word for שבעה, seven, just as ,ארבעתים in Samuel II 12,6, is an alternate word for ארבע, four. There is no point in reading anything special into this formulation as it is commonplace in Holy Scriptures. Our author proceeds to quote at least a half a dozen additional examples; [anyone interested can look this up in any concordance on the Bible. Ed.]

וישם ה' לקין אות, “G-d provided Kayin with a visible sign of identification to warn people not to kill him;” the Torah does not give details of the nature of this sign.

לבלתי הכות אותו, “not to slay him;” the need for this was because mankind had not yet been warned about the sin of murder; at any rate, the penalty of Kayin remaining an exile was not lifted, ever.

כל מוצאו, this cannot be translated as “everyone” who would come across him,” but means “anyone” who would come across him. The use of the word כל in this sense also occurs in Exodus 22,21, כל אלמנה ויתום, where it does not mean “every widow and orphan,” but “any widow or orphan.” The law legislated there is not restricted to a widow who is also an orphan, but to any widow or orphan.

ויצא קין מלפני ה, “Kayin left the Presence of Hashem;” this formula also appears in Esther 8,15, where Mordechai is described as leaving the Presence of the King. The verse informs us that on account of his exile, Kayin was given a new lease on life, and he accepted G-d’s judgment. He was eventually killed inadvertently after seven generations.

וישב בארץ נוד, “he settled in a land known thereafter as Nod”. Originally, he had been condemned to be נע ונד תהיה בארץ; our sages derive from this line that if one is condemned to be in exile, this diminishes the original sin one qualifies for by half.

אבי יושב אהל ומקנה, “the original nomad living in tents” (instead of caves) as the owner followed his herds to where grazing was available. According to a Midrash quoted by Rashi, Yovol built houses to worship idols in. [This Midrash understands the word: מקנה, not as cattle, but as mekaneh, doing something to arouse jealousy, i.e. G-d’s jealousy. Ed.] His brother would then have been the first one to use musical instruments for the purpose of worshipping idols.

ושם אחיו יובל, “his brother’s name was Yuval.” From the manner in which the Torah reports their births it is clear that they were twins. If not, his birth would have been introduced with: ותלד עוד, “she gave birth also, etc.” It is customary for shepherds to entertain themselves by playing the flute or a similar musical instrument. Most likely Naamah, Tuval Kayin’s sister, (verse 22) born by Tzilah, was also a twin, as Tzilah is not credited with having given birth twice.

וצלה גם היא ילדה, “and Tzilah, she too had given birth.” The reason why the Torah introduces this statement with the word גם “also,” is that Lemech had married her only for her physical attributes. She was not intended by him to bear children. All the birth control devices she used had proved ineffective. There are bodies that are immune to such devices (as ancient man used to delay or prevent pregnancy). [The reader can find more on the subject in the Talmud Niddah folio 30. Ed.] The reason why the Torah even mentions the vocations chosen by these people is that due to the earth having been cursed, they needed to find ways other than farming to make a living.

ויאמר למך לנשיו, “Lemech said to his wives:” from the pleading manner in which the Torah describes his address to his wives, i.e. שמען קולי,....האזנה אמרתי, “hear my voice...give ear to my speech,” it is evident that his wives were quite angry and rebellious at him at that time. Lemech exclaims (seeing that he had been blind) “did I deliberately kill someone?” [In other words, how can you blame me? Ed.]

האזנה, this word, meaning: “listen please,” has the vowel tzeyreh under the letter zayin.

כי שבעתים יוקם קין, “if even Kayin, who had deliberately murdered his brother will be avenged sevenfold if someone took the law into his own hands and killed him, after G-d had been content to merely exile him, how much more so will anyone killing me be avenged, seeing that I had not done any harm to anyone deliberately, ever!? He is threatening his wives of what would happen to them if they felt they had to avenge Kayin’s death by harming him or killing him.

שבעים ושבעה, “seventy seven times.” According to Rashi, Lemech’s wives had separated from him after he had fulfilled the commandment of being fruitful, as they knew that the descendants of the killer of Kayin had been cursed by G-d for the following seven generations, so why would they have to bring children into the word in order for them to have to endure that curse? They would all be killed by the deluge. There appears to be a contradiction here in Rashi’s commentary. If these wives refused to bear more children because by that time, more than 120years prior to the deluge, that threat had already been known, then their refusals to bear children on account of a curse resting on the seven generations following Kayin’s killer are quite irrelevant.[Seeing that the Torah does not provide us with details of the ages at which Kayin’s descendants were born relative to Adam’s expulsion from Gan Eden, the only clue we have is the tradition that Naamah, Lemech’s daughter, became the wife of Noach, who started having children about 100 years before the deluge (1656). Seeing that the people mentioned in the Torah, with the exception of Chanoch, had all lived for more than 800 years the fact that Lemech (the descendant of Kayin), not to be confused with the Lemech who was a descendant of Sheth, and Noach’s father, had every reason to expect to be still alive when the deluge would occur. After all, 777 years of the 1656 years prior to the deluge had already elapsed at the time Kayin was killed. The tradition concerning’ Naamah’s ancestry is plausible unless we were to believe that none of Kayin’s descendants survived the deluge. Ed.] Our author prefers to believe that the daughters of Lemech erred in their calculations about during which Lemech’s lifetime the deluge would commence. Their father was the sixth generation from Adam, but seeing that Kayin married presumably at a much younger age than his brother Sheth who was 130 years younger than he, this is not plausible either, as Noach’s father died before his own father Metushelach who lived to 969, until the week before the commencement of the deluge. [Noach was the tenth generation, counting from Adam. Ed.] Our author believes that Rashi believes that Lemech and his daughters must have been great fools if they believed that G-d will allow 7 generations to pass before avenging someone’s wrongful death. If that were G-d’s way, who would ever associate the penalty with the wrongdoer, seeing that seven generations had elapsed since the crime had been committed? It is clear that what Rashi wrote was not his own interpretation, but he quoted the foolish notions entertained by Lemech’s daughters. [How could G-d then have punished the generation born less than a generation before the deluge started?]

ותקרא את שמו שת, “she named him Sheth. Later on we get the impression that Adam had called this son Sheth. (5,3). The reason that there Adam, the father is credited with having named this son is only because when writing history, the Torah always traces the ancestry first and foremost to the father, it was quite in order to do so in that context.

שת, a reminder that the entire human race is descended from this man. The word is used in a similar context in the Bible in Samuel I 2,8: וישת עליהם תבל, “He has set the world upon them.” [Compare Chanah’s prayer, saying that G-d set the rocks as the foundation of the earth. Ed.] She hinted that the descendants of the senior brother all perished during the deluge.

ויקרא את שמו אנוש, “he called him Enosh.” There were four major upheavals on earth during the lifetime of Enosh. 1) Mountains and hills became bare rocks, unfit for grazing or any form of agriculture; 2) bodies of dead people began to emit foul smell as they started to decompose; 3) man’s facial features gradually became more like that of apes; 4) as a result of their losing the “image of G-d,” in which original man had been created, demons lost their fear of attacking human beings. (Compare Yalkut Shimoni, Chronicles I 1072.)

אז הוחל, “then began desecration;” the word is similar to Numbers 30,3, where it describes dishonouring one’s vow, desecrating something sacred.