AND THE MAN. When Adam realized that he would not live forever he saw the need of perpetuating the human race. Eve concurred and therefore exclaimed, upon giving birth to a child, I have gotten a man with the help of the Lord.¹ Eve used the Tetragrammaton, and not the term Elohim, because the Lord’s spirit now rested upon the earth via the human race even as it does on the heavenly bodies.² The term good³ (term or word) to milleh (filled). This would give: God filled the whole with good. refers to creation as a whole. We thus read, And God saw everything that He had made, and, behold, it was very good (Gen. 1:31). Evil is found only in a part of creation.⁴, Part III, Chap. 10, and I.E.’s introduction to Ecclesiastes. In the latter I.E. maintains that the little evil found in the world is overshadowed by the preponderance of good in creation.

footnotes: ¹ God wanted the human race to go on. By producing a child Eve was doing God’s will, hence her remark (Krinsky). ² Man is the only being on earth upon whom the Tetragrammaton rests. See I.E.’s comments on Gen. 1:26 and 2:12. The continuity of the human species insured that God’s spirit would rest upon the earth. ³ I.E.’s comment “the term good” is difficult. According to Krinsky, I.E. refers to Gen. 3:22, “To know good and evil.” Meijler emends millat ⁴ According to Netter, Krinsky, Cherez and Weiser, I.E.’s point is to tell us that good refers only to the species; i.e., the species is eternal; however, the individual must die. Cf. Maimonides, Guide for the Perplexed

AND IN PROCESS OF TIME. That Cain tilled the soil, he brought an offering to the place that he had set aside for his devotions. I disagree with those who say that he brought an offering to his father.⁵ There is support for the notion that Cain did not bring his offering from the first of the fruits of the ground in Scripture’s stating that And Abel, he also brought of the firstlings of his flock and of the fat thereof.⁶

footnotes: ⁵ Adam had the status of a high priest, and bringing him a gift was equivalent to bringing an offering to God (Krinsky). ⁶ Scripture does not mention the same with regard to Cain. Cf. Rashi’s comment on this verse.

AND THE LORD HAD RESPECT. Va-yisha (and he had respect) follows the paradigm of va-yichar (and he was wroth) in And Cain was very wroth (va-yichar).⁷ of the root is dropped and the first root letter is vocalized with a pattach because it precedes a root letter (Filwarg). See notes to 3:22. Va-yisha means, and he accepted. She’u in Look away (she’u) from me (Is. 22:4) is close in meaning to it. They brought offerings in keeping with the secret meaning of the sacrificial ritual.⁸ It is possible that a fire came down from heaven and consumed Abel’s sacrifice but not Cain’s.I believe that yamim (time) (v. 3) means a full year. Scripture similarly states, for a full year (yamim) shall he have the right of redemption (Lev. 25:29). A year is called yamim (days) because it indicates that the full cycle of days, both long and short, has been completed. From year to year (mi-yamim yamimah) (Ex. 13:10) is similar. The meaning of shenatayim yamim (two full years) (Gen. 41:1) is two complete years from day to day. Had Scripture read shenatayim (two years), then it would possibly not have meant two full years from day to day.⁹ Similarly ad chodesh yamim (but a whole month) (Num. 11:20) refers to a complete cycle of the moon. I therefore maintain that when the prophet Daniel prophesied a thousand, two hundred and ninety days (yamim) (Dan. 12:11), he meant days and not years. I say this because the days (yamim) are enumerated.¹⁰ stands by itself, it means a complete year (all the days). When numbers are given it refers to days. Otherwise one could not know whether sheloshah yamim means three years or three days (Filwarg).

footnotes: ⁷ They are both shortened forms of the verb. The final heh ⁸ Cf. I.E.’s comment on Lev. 1:1. Weiser explains that I.E. believed that sacrifices were offered to gain some benefit. Cf. I.E. on Ex. 12:7. ⁹ It could have meant close to two years, two years being a round number. ¹⁰ When the word yamim

SHALL IT NOT. Many commentators explain se’et (be lifted up) to mean thy sins will be forgiven.¹¹ means forgiveness as in noseh avon (forgiving iniquity) (Ex. 34:7). Cf. Onkelos and Kimchi. However, it appears to me that se’et means thy face will be lifted up. For it is previously written, and his countenance fell (v. 5). And his countenance fell indicates shame, as in how then should I hold up my face (esah panai) (II Sam. 2:22).¹² The meaning of our verse is: if you will do good, then you will lift up your face. Surely then shalt thou lift up thy face (tissa fanekha) without spot (Job 11:15) is similar.

footnotes: ¹¹ Se’et ¹² Which shows that one who is ashamed cannot hold his face up.

SIN COUCHETH. Some say that chattat (sin) is used here in place of avon (iniquity).¹³ (chattat rovetz). The problem is that sin is a feminine noun and rovetz is a masculine verb. The phrase should read chattat rovetzet, hence the comment that chattat has been substituted for avon. They mean the same thing (Krinsky). The printed texts have chet. However, the Bible has chattat, Vat. Ebr. 38 has chattat, and we have followed suit. There are also those who explain this clause to mean that thy iniquity (sin) will couch over thy grave at the day of judgment. They further explain the pronominal suffix of teshukato (its desire) as referring to Abel. Its meaning is, why are you wroth that I accepted Abel’s sacrifice since he is obligated to obey thee (ve-elekha teshukato), and thou art a ruler over him?¹⁴ as meaning obedience. See his comment on Gen. 3:16. Cain was a “ruler” over Abel because he was the older brother. One cannot explain and unto thee is its desire as referring to iniquity since iniquity is not a person. Others say that the pronominal suffix of teshukato (its desire) refers to the impulse (yetzer) even though this impulse (yetzer) is not mentioned in this verse. These commentators explain sin coucheth at the door as meaning that your sin lies in wait at the door of your house and is always with you. Others interpret door (petach) as referring to the door of the mouth, as in Keep the doors (pitche) of thy mouth (Micah 7:5).¹⁵ However, in my opinion the word chattat (sin) in sin coucheth at the door is in the construct, and it is the impulse of man’s heart that “coucheth” with him.¹⁶ is in the construct with yetzer (impulse). However, the word yetzer is not in the text and has to be supplied by the reader. In other words, chattat is short for chattat ha-yetzer. This eliminates the problem of a feminine noun (chattat) having a masculine verb (rovetz). The clause should thus be understood: the sin of the impulse of your heart coucheth at the door; that is, it is always with you.

footnotes: ¹³ Scripture writes, Sin coucheth ¹⁴ I.E. explains teshukah ¹⁵ Man can sin even with his mouth (Filwarg). ¹⁶ Chattat

AND UNTO THEE IS ITS DESIRE. If you will it, then your impulse (yetzer) will obey you.¹⁷ (desire) as obedience (see note 14). Hence its desire means its obedience, the “it” referring to yetzer (impulse). Additionally, you have the power to rule over it.

footnotes: ¹⁷ I.E. explains teshukah

AND CAIN SPOKE. It appears to me that Cain related to Abel the full account of the rebuke with which God had reproached him. Those born on a dark day ask, how did Cain kill Abel since no swords were yet in existence? This is a foolish question. He could have choked him or killed him with a stone or a piece of wood inasmuch as there were thousands of stones and chunks of wood around.

[WHERE.] Ay(where) means the same as ayeh. The word ayfo (where) is a combination of two words.¹⁸) and here (poh), i.e., in what place.

footnotes: ¹⁸ Where (ayeh

CRIETH UNTO ME. Crieth unto Me is not connected to voice of (kol).¹⁹. Kol (voice) is singular, tzo’akim (crieth out) is a plural; thus tzo’akim cannot refer to kol. It is thus connected to blood of, which is a plural (Krinsky). Similarly in Hark, my beloved (kol dodi)! behold, he cometh, (Cant. 2:8), he cometh is connected to my beloved,²⁰). Cometh is connected to my beloved because it is the beloved who leaps and skips, not the voice; the voice neither leaps nor skips (Krinsky). Hinneh zeh ba can be translated as, behold, he cometh, or behold it cometh. as I have pointed out in my commentary on Canticles. The meaning of our verse is: I have heard the cry of your brother’s blood that was poured out upon the ground. However, Onkelos interprets thy brother’s blood as referring to the potential descendants of Abel.²¹ (blood of). Cf. Rashi.

footnotes: ¹⁹ It is connected to thy brother’s blood ²⁰ Rather than to voice of (kol ²¹ Hence the plural deme

AND NOW CURSED ART THOU FROM THE GROUND. Cain, a tiller of the soil, suffered a loss with regard to the ground.²² He sowed and planted but the earth no longer yielded fruits or harvest. Cain was forced to wander far from the dwelling place of his father, Adam, who lived close to the Garden of Eden. He was never to find rest in one place but was constantly to be on the move.

footnotes: ²² I.E. interprets curse to mean a diminution of the good. See his comment on 3:14.

[AND A WANDERER.] Some explain nad (wanderer) to mean a mourner, as in to bemoan (la-nud) him (Job 2:11). However, my opinion is that nad is a synonym for na (fugitive). Nedod (wander) in Lo, then would I wander (nedod) far off (Ps. 55:8) is analogous.

[MY PUNISHMENT²³ (my sin). IS GREATER THAN I CAN BEAR.] All the commentaries explain this to mean that Cain confessed his sin. They say that the meaning of neso (bear) is forgiveness, as in forgiving iniquity (noseh avon) (Ex. 34:7).²⁴ literally and render our clause as: my iniquity (avon) is beyond (gadol) forgiveness (mi-neso). However, I disagree. In Hebrew reward is called ekev (heel), and the harsh punishment which comes as a result of iniquity is occasionally referred to as “sin.” Similarly we find, for the iniquity (avon) of the Amorite is not yet full²⁵ (Gen. 15:16); there shall no punishment (avon) happen to thee (I Sam. 28:10); For the iniquity (avon) of the daughter of my people is greater than the sin of Sodom (Lamentations 4:6).²⁶ (iniquity) should be rendered punishment. The verse thus means: the punishment of my people is severer than the punishment of Sodom (Krinsky). The meaning of our verse thus is: my punishment (avon) is greater than I can bear (mi-neso). The next verse substantiates this interpretation.²⁷

footnotes: ²³ Literally, avoni ²⁴ These commentators translate avon ²⁵ The time of their punishment has not arrived. ²⁶ According to I.E. avon ²⁷ Cain in verse 14 complains of his unfortunate plight. This shows that verse 13 is to be similarly interpreted.

Patzetah (v.11) is to be rendered opened. Yiftzeh (doth open) in But Job doth open (yiftzeh) his mouth in vanity (Job 35:16) is similar.

[AND FROM THY FACE SHALL I BE HID.] All the world is full of God’s glory. Nevertheless, there are places more receptive to God’s power, and His might is seen there.

SEVENFOLD. Until seven generations, for shivatayim (sevenfold) does not mean fourteen,²⁸ as seven multiplied by two. They consider it a dual form like shenatayim, (two years) which is shanah (a year) multiplied by two. nor does it mean three hundred and forty-three.²⁹ as seven multiplied by seven, multiplied by seven. Proof that shivatayim means sevenfold is that the prophet states, And the light of the sun shall be sevenfold (shivatayim) and then explains his words, viz., as the light of the seven days (Is. 30:26).³⁰ means seven days or seven times as much.

footnotes: ²⁸ Some render shivatayim ²⁹ Some render shivatayim ³⁰ Thus shivatayim

[VENGEANCE SHALL BE TAKEN ON HIM.] The meaning of yukkam (vengeance shall be taken on him) is that vengeance shall be exacted from him. He shall not be punished (yukkam) (Ex. 21:21) is similar.³¹ The meaning of our verse is that God held back his anger and waited seven generations before punishing Cain.³² Don’t ask, how could Cain’s life span extend for seven generations? Behold, his brother Seth lived many years with Noah.³³ It is also possible that Cain’s descendants are called Cain after their patriarch in the same way that Jews are called Israel.³⁴ Some say that the sign the Lord set for Cain was a horn. Others say God removed fear from Cain’s heart and gave him courage to face the world. It appears to me that God gave Cain a sign that no harm would befall him.³⁵ Cain finally believed God because of the sign.³⁶ Scripture, however, does not tell us what the sign was.

footnotes: ³¹ Literally, vengeance shall not be taken on him. ³² The verse is to be understood as follows: Cain shall be punished after seven generations. ³³ Noah was the tenth generation from Adam. Thus Seth lived for more than seven generations. ³⁴ The meaning of the verse being: Cain’s descendants would bear his guilt. ³⁵ As he did to Gideon. Cf. Jud. 6. ³⁶ As Gideon did.

IN THE LAND OF NOD. The land of Nod is so called because it was in that land that Cain was a wanderer and a fugitive.³⁷

footnotes: ³⁷ See verse 12.

ON THE EAST SIDE OF EDEN. East of Eden and north of the garden.³⁸

footnotes: ³⁸ Ibn Ezra held that the inhabited world developed north of Eden. See Chap. II, note 37.

[ENOCH.] The city was called after Enoch, the son of Cain. Similarly the city of Samaria was called after Shemer (I Kings 16:24) and Egypt (mitzraim) was named for Mitzraim, son of Ham.³⁹

footnotes: ³⁹ Cf. Gen. 10:6. This is not explicitly stated in Scripture. I.E. assumes that it was so (Weiser).

Lamech was the seventh generation from Adam and the sixth from Cain.⁴⁰

footnotes: ⁴⁰ Hence it was from Lamech’s children that vengeance would be exacted for Abel’s murder.

[ADAH AND…ZILLAH.] Do not pay attention to Saadiah Gaon’s interpretation of Biblical names. Even if we knew Hebrew perfectly, how would we be able to ascertain the events which they commemorate? If the Bible did not state why Moses was named Moses, or Issaschar, Issaschar, would we be able to surmise the meaning of these names?⁴¹

footnotes: ⁴¹ A literal translation of a Biblical name does not reveal its meaning.

[THE FATHER OF SUCH AS DWELL IN TENTS.] The meaning of avi (father of) is first. The same is true of the word av (father)⁴²) is first, i.e., is born before his son. and the word (aviv) (spring).⁴³ (spring). When the word for father is in the construct it always has a yod suffixed to it. The same is true with the word for brother.⁴⁴ suffixed to them, hence I.E.’s comment that father of is avi, brother of is achi.

footnotes: ⁴² The father (av ⁴³ The first fruits appear in aviv ⁴⁴ Singulars in the construct usually do not have a yod

THE HARP AND PIPE. Harp and pipe (kinnor ve-ugav) are types of musical instruments. The ability to play these instruments requires great wisdom.⁴⁵

footnotes: ⁴⁵ The ancients considered music not only a skill but a wisdom, or what we would call an art.

THE FORGER. Lotesh (the forger) means the sharpener. Li-litosh in to sharpen (li-litosh) every man his plowshare (I Sam. 13:20) is similar.

[AND LAMECH SAID…] Note, this ⁴⁶ is thus a pluperfect (Krinsky). should have appeared earlier. I have already noted two similar examples of this in my earlier comments.⁴⁷ Three additional examples are: that the man took a golden ring (Gen. 24:22);⁴⁸ (Gen. 24:23). Now, would the servant give a golden ring to the girl before asking her who she was? Therefore Gen. 24:23 must be rendered: And he already said, Whose daughter art thou (Krinsky). And the Lord said unto Moses, say unto the children of Israel: Ye are a stiff-necked people (Ex. 33:5);⁴⁹ (v. 4). However, the evil tidings are reported in verse 5. Thus verse 5 should precede verse 4. Hence the meaning of And when the people heard (v. 4) is: and when the people had heard; i.e., when they heard the following, namely what is reported in the next verse (Meijler). and And I besought the Lord at that time (Deut. 3:23).⁵⁰, etc. Moses besought God before he commanded Joshua not to fear the kings of Canaan. Hence Deut. 3:23 is to be rendered as And I had besought the Lord. Ibid. I. E.’s commentary. As to our verse, it is to be interpreted as our sages did. The rabbis tell us that Adah and Zillah were afraid to bear children because they feared that their offspring, who were the seventh generation from Cain, would die or be killed as punishment for Cain’s sin. Therefore Lamech said to them, “I am in truth the seventh generation⁵¹ and if a man would wound me or a child bruise me, then I would kill them.” I have slain is used in place of I will slay.⁵² is a perfect. Similar examples are: I will give (natati)⁵³ the price of the field (Gen. 23:13), and which I took out⁵⁴) means I will take. of the hand of the Amorite (Gen. 48:22). There are many similar instances.⁵⁵

footnotes: ⁴⁶ Verses 23 and 24. The reason is that I.E. understands verses 23 and 24 to be an attempt by Lamech to induce his wives to cohabit with him. However, verses 20 through 22 tell us that they in fact did so. Hence verses 23 and 24 must describe what happened before verses 20-22. Its meaning is that Lamech had already said to Adah and Zillah. Va-yomer ⁴⁷ See I.E.’s comment on Gen. 1:9. ⁴⁸ This is followed by: and said: Whose daughter art thou ⁴⁹ This is preceded by: And when the people heard these evil tidings ⁵⁰ Cf. I.E.’s comment on Deut. 3:23. What is reported in this verse took place before Deut. 3:21, viz., And I commanded Joshua ⁵¹ From Cain. However, in truth Lamech lied to them. He was the sixth and not the seventh generation from Cain (Filwarg). ⁵² Haragti ⁵³ Literally, I gave. ⁵⁴ According to I.E., I took (lakachti ⁵⁵ The point is that the Bible occasionally uses a perfect in place of an imperfect.

Lamech said to his wives, If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold because Cain deliberately murdered and he, Lamech, did not.⁵⁶ In other words, Lamech told his wives that the decree upon Cain was annulled. However, the fact of the matter is that Lamech’s children and all his seed perished in the deluge. Thus Cain’s name was wiped out because he murdered his brother.

footnotes: ⁵⁶ If Cain, who committed willful murder, had his punishment deferred for seven generations, I who did not kill anyone shall not be punished for a very long time (Krinsky). Hence you have nothing to fear from having children with me.

[INSTEAD OF ABEL.] That is, in place of Abel.

[BEGAN TO CALL.] Huchal (began) belongs to those verbs whose second and third root letters are identical.⁵⁷. If the chet were not a guttural, it would receive a dagesh. Huchal comes from the same root as techil’ah (first). The meaning of the clause then began (huchal) men to call upon the name of the Lord is: then men first started praying. If huchal were derived from chillul (profane),⁵⁸ is an expression of profaneness.” then the name of the Lord would follow profane.⁵⁹ means to profane, the verse reads as follows: then was it profaned to call the name of God. An impossible sentence. If huchal means profaned, the verse should read: then was God’s name profaned.

footnotes: ⁵⁷ Its root is chet, lamed, lamed ⁵⁸ Cf. Rashi: “Huchal ⁵⁹ If huchal