And it came to pass at the end of days, that Cain brought from the fruit of the ground an offering to God. The scripture does not specify what “the end of days” means, nor when these days that came to an end began. It seems appropriate to explain by way of allusion that Cain and Abel were divided on what constitutes human perfection. Is this world and its successes the ultimate perfection of man with no perfection beyond it, or is there another eternal world? Apparently, Cain, being a lover of the earth, believed there was no reckoning in the grave and this world leaves nothing behind. Therefore, he chose as his portion all the desires of this world and its successes, thinking that the advantage of the earth is in everything (Ecclesiastes 5:8). Abel, however, believed there was another eternal world in which man achieves his final purpose. Therefore, he chose to be a shepherd of sheep, which facilitates solitude, as many prophets did, like Moses and David and others, and to bring offerings from them to God. Perhaps they made divisions between themselves, as found in the Midrash regarding Esau and Jacob, who made a division between themselves where Esau took as his portion all the pleasures of this world, as he said Let my Lord pass before his servant (Genesis 33:14) — meaning he should take his portion first — while Jacob chose the eternal world as his portion, his hand grasping Esau’s heel (Genesis 25:26), meaning at the end of Esau’s dominion. Similarly, Cain and Abel made this division between themselves. This is the intent of the Midrash which says that Cain took land as his portion while Abel took movable property, etc. This indicates what was in their hearts regarding the division of reward between this world and the World to Come. All the desires of this world cannot be moved or taken to carry across to the world of descent — they are like land that stays in its place. It is similar to one who goes to a fair and purchases land and houses with his money, which he cannot take home with him. He only benefits from their fruits while in the foreign land, and when he goes home, he returns empty-handed, carrying nothing from his labor of what he built and planted, leaving his wealth and walls he established for others. Similarly, one who makes this world primary only gains a handful of satisfaction acquired from full handfuls of toil and spiritual distress, using them only during his temporary stay in this world — his brief dwelling as a stranger and passing guest — and takes nothing with him to the eternal world, for there is his true home. This was Cain’s view and that of his associates who love temporal acquisitions. Abel, who considered all temporal acquisitions as vanity, for they are vain teachings, chose movable property — these are God’s commandments that a person can carry with them from their temporary place as a stranger and sojourner to the place where they are a permanent resident and citizen, for there they will make their true home.

It is already well known that all lovers of monetary acquisition never perform any mitzvah or charity from their wealth throughout their lives, with this scheme they have devised: “There is still much day left here to eat to satisfaction and to use their money.” As long as they see themselves as strong and healthy, and their strength remains as it was, they give nothing from their wealth and possessions for the service of God, thinking “Who will eat and who will benefit besides me?” However, at the end of their days, when they see themselves approaching the gates of death and realize that they cannot take everything with them in death (see Job 1:21), then a spirit of jealousy passes over them to envy their fellows who do God’s work, and they too do a tiny bit and agree to bring an offering to God — whether through sacrifice, giving to the poor, or in another way. This is what is meant by “one who lends to the poor in his time of need” — meaning the lender’s need, when time pressures him to act, as will be explained later in Parashat Vayelech (31:17), God willing. Even then, when he is close to the gates of death, he does not give for the sake of the mitzvah, but only the smallest portion of his wealth, selecting the inferior quality and sending it as an offering to God. Every despised and rejected item becomes the portion for the Divine, while every good cut is his portion, for his hands refuse to touch the choice portion, and his eye begrudges giving a proper portion as an offering to God. Therefore, it is said about Cain, who was among these types, And it came to pass at the end of days (Genesis 4:3) — meaning either at the actual end of his life or the remembrance of his end is what caused this minimal awakening, as he felt within himself that there would be an end to all his labor in this world. If he had not felt within himself that all flesh comes to an end and had not frequently remembered [the end of] his life’s days, he would never have brought any offering to God. Even then, the remembrance of the end of days only helped him to separate the inferior and worst — namely, flax seed. This is the intention of the Midrash Hane’elam which says that Cain was from the evil side, therefore it says at the end of days [miketz yamim] and not “at the end of the right” [miketz yamin]. I heard but do not understand the intention of this Midrash — what is the difference between “yamim” [days] and “yamin” [right]? Certainly, its intention is to say that Cain did not sacrifice for the true purpose hidden for the righteous at the end of the right [ketz hayamin] in the World to Come, as it is said, And you shall stand up for your lot at the end of the right (Daniel 12:13), for Cain denied the resurrection of the dead. Rather, he brought from the end of days, thinking that in any case there would be an end to all his labor and he would take nothing with him — this is what he began to do, as mentioned. This is the intention of the Midrash (Bereishit Rabbah 22:5) which gives the parable of Cain to a servant who ate the first fruits and sent the dregs to the king. Meaning, in his youth, which are the first days that have the right of the firstborn and primary status, he consumes his wealth as much as he can find strength to consume, and sends to the King, the King of the Universe, blessed be He, the dregs — meaning the end of his days, for those days about which one says “I have no desire in them” and no bodily desires — those he sends to the King to do God’s service which is foreign to him. And “dregs” is the same as “end of days” that was mentioned.

I saw in the book Tzror HaMor, and so too explained the Re’em, that the word “korban” [sacrifice] — its final letters spell “pishtan” [flax] when you spell it out: kuf, reish, bet, nun. And according to their words, this explains the midrash that says: “This is comparable to a servant who ate the first fruits and sent the leftovers to the king.” For the “first fruits” refers to the first letters of the word “korban,” meaning the thing that is fitting for a sacrifice, which is the choicest part, and the “leftovers” refers to the final letters, meaning flax. And Abel brought from the firstborn of his flock and from their fat parts — not from the perspective of remembering the end and the final days of his existence, but rather for the true purpose of bringing sustenance to his eternal home at the end of days, like one who travels to distant places and is not particular about his own eating while he is a temporary guest, but sends the choicest portion to his eternal home. Therefore, And the Lord turned to Abel and to his offering — meaning, to Abel because his intention was desirable to Him, blessed be He, and to his offering because the action too was desirable. And this matter is explained explicitly at the beginning of the sacrifices, as it is said When a person from among you brings a sacrifice to the Lord (Leviticus 1:2). When one wants to bring a sacrifice that will be accepted by God, then they should do as Abel did, who brought from the firstborn of his flock and from their fat parts — so too should they bring from the animals, from the cattle and from the flock, etc., meaning the firstborn of his flock. And that is the meaning of what it says you shall bring your sacrifice — which refers to from their fat parts — meaning the choicest portion that you would select for yourself for your own food, because without doubt you would choose for yourself all good vegetables, the shoulder and choice cuts — this is called “your sacrifice” that you bring close to yourself and desire, and that choicest portion you should offer to the Most High.

Regarding what is written “And Abel also brought.” What does also mean? I saw in the Sefer Tzror HaMor that it somewhat criticizes Abel for not being self-motivated regarding the sacrifice, as he did not bring it until after he saw Cain going and offering his sacrifice. Therefore, it says And Abel also brought — the word “also” hints that he was late with his sacrifice and brought it out of jealousy of his brother. And it’s possible that regarding one who acts out of jealousy, Solomon said Then I saw that all toil and all excellence of work comes from one man’s rivalry with another; this too is vanity (Ecclesiastes 4:4). [“Hevel,” which is Abel in Hebrew.] Meaning, this is the “also” that Abel stumbled with, as it says And Abel also brought. It seems to me to bring a kind of proof to his words from what is written And it came to pass when they were in the field, that Cain rose up against Abel his brother and killed him. It mentions “field” because there was an argument between them regarding the sacrifices, and each one found fault with his fellow’s sacrifice, as is common between two people who have a dispute. Abel accused Cain of bringing from the worst of his flax seed. And Cain accused Abel that he wasn’t self-motivated to act, but rather only after seeing Cain’s sacrifice did a spirit of jealousy pass over him and he too wanted to equal him. And Cain said to him: “Since you don’t become motivated to do good deeds on your own, but only after you see others doing them, this might work when you live among your people, but when you’re in the field where no one is around, surely you will never do any good deed there. Therefore, you don’t deserve to exist in the world, for God has no desire for fools and many vanities who act out of jealousy and not for the sake of heaven.” And with this, Cain defeated Abel in argument, therefore it says And it came to pass when they were in the field. When he responded with this decisive answer regarding the field, then Cain rose up against Abel his brother and killed him, for the field was the place of sin, and there would be his burial.

This is why they said that Adam’s sacrifice had one horn on its forehead (Chullin 60a). They meant by this that since Adam was alone in the world — meaning “one horn” — he certainly did not see this practice from any other person, but rather was inspired to perform this act on his own initiative, and therefore his sacrifice was accepted. This is why it states When a person [adam] brings an offering to God — when one will be like Adam, who was inspired to bring a sacrifice on his own accord. This is the meaning of when he brings from you — namely, that the inspiration should come from within you — this is truly an offering to God, and not motivated by jealousy of one’s fellow man. This will be further explained later in Parshat Vayikra (1:2), God willing.

At the entrance sin crouches, and its desire is toward you. From here there is support for the words of our Sages of blessed memory (Eruvin 19) who said that the wicked, even at the entrance of Gehenna, do not repent. For the entrance of Gehenna is called “the entrance of sin,” as it is an entrance and an open source for sin and impurity, and even when a person crouches at the entrance of sin — meaning the entrance of Gehenna — nevertheless, the evil inclination’s desire is still toward you and its desire does not cease.

Another explanation: According to what our Sages said (Berakhot 5), “A person should always incite his good inclination against his evil inclination, etc. If it [the evil inclination] departs, good; if not, one should remind himself of the day of death, and then it will certainly depart.” This is what it means when it says If you do well — meaning if you succeed in driving away the evil inclination, then God will lift up His countenance to You and accept your repentance. And if you do not do well, meaning if the evil inclination does not depart and its impurity remains within you, then sin crouches at the door — meaning you should remind yourself of the day of death, as if your grave’s opening is open before you, and then the sin — which is the evil inclination that causes you to sin — will crouch under its burden. And even though its desire is toward you, nevertheless you can rule over it.

Another explanation: We find that our Sages (Berakhot 61) compared the evil inclination to a fly, and they based this on the verse Dead flies make the perfumer’s oil fetid (Ecclesiastes 10:1). The reason for this comparison is that every fly’s mouth is weak and lacks the strength to pierce intact flesh. However, where a fly finds an opening in living flesh, there it will lie, and its mouth has the power to widen the breach. Similarly, the evil inclination’s power is too weak to make a breach in the “living flesh” — a righteous person of many accomplishments who has not given his evil inclination any opening at all — it cannot breach his defenses and enter to cause him to sin. However, when it finds people of its kind who breach even a small opening and create an entrance for sin and impurity, then it has the power to widen the breach and add transgression upon transgression, as our Sages said (Shabbat 104a), “One who comes to defile himself, they open for him,” and some versions read “they open doors for him” — meaning, he opens a door for the evil inclination to find a place to enter through that breach and widen it until the wound becomes incurable. The analogy for this is someone who finds a completely closed entrance — it is difficult for them to open it, but if they find an entrance slightly open, it becomes easy to widen the opening until it becomes like a gate in their soul through which everything enters easily. This is an apt metaphor for the evil inclination.

And in this way we find in the Yalkut at the end of Parashat Beshalach (17:7) that it compares Amalek to a fly: Just as a fly is drawn to a wound, so too was Amalek drawn to the blood of Israel, etc. And why specifically was he compared to a fly? Because he too could not engage with Israel as long as they were complete with God, except in Rephidim where they weakened [literally: their hands became weak] from Torah, then they opened a doorway for him and Amalek came and defiled them with homosexual relations according to our Rabbis of blessed memory (Tanchuma Ki Teitzei 9). This is what the Midrash concludes there with a parable: [It is like] a person who enclosed his vineyard and said, “Whoever breaches the fence will be bitten by the dog,” etc. It specifically mentions one who breaches the fence because this relates to the opening of the doorway that we mentioned, for through the opening many will break through. Similarly, through opening a doorway to one’s evil inclination, many accusers will enter who prevent one from following the straight path, as will be further explained below in Parashat Beshalach (17:8). And in Tractate Yoma (39b), our Rabbis of blessed memory said: “If a person defiles himself a little, they defile him much, etc.” And this is explained according to our approach. This is what it means sin crouches at the door — for the evil inclination, which is called “sin,” where it finds an open doorway to sin, there it will crouch and enter through that opening. And don’t say that its desire is only for the doorway alone, rather its desire is toward you — for all its desire is to proceed from here onward directly to you, to lead you astray from God. However, as long as it remains at the “opening of the eyes,” meaning at its initial approach to you, you can rule over it in the way I explained above regarding the verse he will crush your head. But if it has already passed beyond the doorway, meaning the small breach, and has already passed directly to you to lead your entire being astray from God, then it will be difficult for you to rule over it. Therefore, the wise person keeps his eyes in his head not to give it any place to enter at all, and this is a precious interpretation.

And Cain spoke to Abel his brother. The Torah does not specify what he said to him, and it appears to me that this “speaking” [amirah] is similar to the usage in all workers of iniquity boast themselves (Psalms 94:4), which is an expression of boasting, and similarly you have exalted God (Deuteronomy 27:17). The meaning is that Cain boasted to him saying, “The world and its fullness belong to me, and the ground upon which you stand is mine.” Immediately thereafter, he rose up against him over matters concerning the field and killed him. But above I explained that “matters of the field” was that he said to him, “When you are in the field, a place where people are not commonly found, you never initiate any action on your own, for this sacrifice that you brought — you saw it from me and then did likewise.” According to this interpretation, the meaning of And Cain spoke is that Cain boasted, saying “I am better than you because I sacrificed first, and from me the act of sacrifice extended to you.” This is why it specifically says to Abel his brother, because he was saying “I was the cause for your actions, for if you hadn’t seen me sacrifice, you wouldn’t have sacrificed anything at all.”

“And God said to Cain, ‘Where is Abel your brother?’” There is great puzzlement regarding Cain — how could he say I do not know? If he erred in thinking that God does not see and does not understand the actions of those below, then why did he bring an offering to God? It seems appropriate to say that Cain certainly understood that the Holy One, Blessed be He, was asking about the killing of his brother, and he responded I do not know, am I my brother’s guardian? Meaning to say, “I did not know there was any sin in the act of killing.” And am I my brother’s guardian is not meant as a question, but rather connects back to I did not know — for he said, “I did not know if I am obligated to protect my brother’s life from being killed by my hand.” This guardianship is in the sense of but guard his life (Job 2:6). Thus Cain argued that he did not know whether he was obligated to protect his brother’s life or not. The Holy One, Blessed be He, replied to him, “How could you not know? This commandment is among those that are self-evident!” This is what is meant by The voice of your brother’s blood cries out to Me from the ground — that reason itself compels one to fulfill this commandment even if it had not been commanded, for without it, people would swallow each other alive. And the land would become desolate without inhabitants (Isaiah 6:11). Therefore, the ground demands justice for the murdered one, because the existence of the earth depends on this — for if there were no restriction on killing one’s brother, it would be impossible for the earth to exist, as its existence would be pointless and it would be desolate without inhabitants. Therefore, the ground shall no longer yield its strength to you. The reason for this is that just as the ground is affected by and seeks judgment for murder, so too the ground itself is obligated to execute judgment on murderers, as it is written (Numbers 35:33), For blood pollutes the land, and the land cannot be cleansed of the blood that is shed in it except by the blood of the one who shed it. And one should contemplate in what way blood pollutes the land.

What appears most correct to me in explaining this is that the earth always appears as if it has opened its mouth to swallow everything, as it is said, Three things are never satisfied: the grave, the barren womb, etc. (Proverbs 30:15-16). And as it is said, Therefore the grave has enlarged itself and opened its mouth without measure, etc. (Isaiah 5:14). From all this, there is proof that the earth’s mouth is always open to swallow, and one who places something in its mouth appears to be flattering it. This can be said about murderers who spill innocent blood, for through this blood they flatter the earth by giving it something to swallow in its mouth. Correspondingly, the earth also flatters them by giving to those who are unworthy all their needs that come from the ground. These are two things: (1) all food that is eaten and other human needs that come from the earth, and (2) the dwelling place and rest available to those who live upon it. Therefore, for future generations, the earth can only be atoned through the blood of the murderer, so that they won’t say that both are flattering each other — the wicked giving something for its mouth to swallow, and the earth flattering them by providing for their needs. The earth requires atonement for the small benefit that the murderer received from the earth before he was killed, because it was not rightfully given to him. However, in this case, for the sake of populating the world, Cain was not killed. If so, how does the earth escape suspicion that they’re not mutually flattering each other, and why doesn’t it need atonement? Rather, it’s because it fulfilled its Creator’s will who said, When you work the ground, it shall no longer yield its strength to you. You shall be a wanderer and a nomad on the earth (Genesis 4:12). For once you committed this act, the earth comes with authorization and claims from you your brother’s blood, whose voice cries out to Me from the ground. It too will execute judgment against you by no longer providing you with the two benefits available to all who dwell upon it: all necessities [about which He said it shall no longer yield its strength to you] and dwelling and rest [about which He said you shall be a wanderer and nomad on the earth]. No place will want to accept you. Through this, the earth escapes the suspicion of flattery because it will not flatter you, and therefore it also doesn’t need atonement. However, to go back and kill you now is impossible because of the need to populate the world, as Adam had no other son at that time.

And God placed a sign for Cain so that whoever finds him would not strike him. The Sages disagreed about the nature of this sign and what it was. In the Midrash (Bereishit Rabbah 22:27), they said that He caused the sun’s orb to shine upon him, etc. This is difficult to understand — how would the shining of the sun prevent anyone who finds him from striking him? According to the letter of the law, the wicked will be silenced in darkness, so how could He cause the sun to shine upon him? The explanation appears to be as follows: Since it is written If a thief is found while tunneling and is struck so that he dies, there shall be no bloodguilt for him; but if the sun has risen on him, there shall be bloodguilt for him (Exodus 22:1). Similarly, Cain was a thief, for he stole from the Supreme Knowledge, as Rashi explained in this section (4:9). He was walking as if he was tunneling, for God had hidden His face from him and expelled him from the holy land — the land that the eyes of the Lord your God are always upon. He was banished to outside the Land, where dwelling there is like being without God due to His concealed face, as it is written and from Your face I will hide. At that point, he was like someone found while tunneling, for he was fleeing from place to place, and anyone who flees hides themselves in concealment. Therefore, it was obvious that whoever found him would kill him, for he had no blood liability since he was found while tunneling. Therefore, God caused the sun to shine upon him in all the places he went, indicating that he should not be judged as one found while tunneling, but rather as one upon whom the sun has risen, who has blood liability, and whoever kills him would be executed for it. This was decisive proof preventing anyone who found him from striking him. You should know and understand why the phrase whoever finds me was used — why does it depend on finding him? Obviously, those who don’t find him cannot kill him! It should have said “every creature will kill me.” Rather, this indicates that he was afraid he would be judged as one found while tunneling, for the term “finding” applies to this situation, as it is written if a thief is found while tunneling. Through the shining of the sun, whoever found him would not strike him in this state of tunneling, where he was hidden due to his fleeing from place to place. This is a precious interpretation.

And he dwelt in the land of Nod, east of Eden. We find that all who kill a person are exiled to the east, just as Adam, who caused death for all his descendants — it is written about him (3:24) And He placed at the east of the Garden of Eden. Similarly, regarding all cities of refuge, it is written (Deuteronomy 4:41) beyond the Jordan toward the sunrise. This is because anyone who kills a person hastens the setting of the victim’s sun, as it is said (Ecclesiastes 12:2) before the sun darkens, etc. Therefore, he is exiled to the opposite extreme, similar to what they said about Herod (Bava Batra 4a): “He extinguished the light of the world, so let him go and engage with the light of the world.” This is the way of all penitents — to go to the opposite extreme in the matter in which he sinned, and to perform some mitzvah that is opposite to the transgression he committed. This is the proper path for all penitents, and the wise will understand from this exile how to rectify every transgression with some mitzvah that is opposite to the transgression, for through this his wrongdoing will be corrected.

And he was building a city. It doesn’t say “and he built” but rather he was building in the present tense, to indicate that he was continuously building all his days and his building was never completed. For this is their foolish way — that anyone who loves earthly possessions like Cain and his companions is forever building and proceeding, and can never complete his building all his days, because he never has enough of what he lacks. If he has one hundred, he desires two hundred, as is well known about the nature of all those who love money. Therefore, he is forever building and going, and all his days he has no rest, but rather is restless and wandering on the earth like Cain who was restless and wandering. So too is every lover of money — restless and wandering, sitting at home little, as most of his days he chases after wealth as if he were hunting a partridge in the hills. He runs with feet like deer through the desert, mountain, and lowland, crossing ocean paths, all the days of his life — these being the nights too, as even at night his heart does not rest. For he will go to all dangerous places to attain what his soul loves; they will seek but not find, and will never reach their goal, rather all their days they are building and going — cities of poverty that endanger their soul and body, leaving for others the wealth and walls which they built and planted. And a sign for this matter: In the alphabet, the letters spelling “poor” are adjacent and follow the letters spelling “money,” indicating that all who love money are forever poor in their mindset. But that which is said The Lord builds Jerusalem (Psalms 147:2) in the present tense can be explained according to what is concluded in the Gemara (Bava Batra 75a): He saw ministering angels who were cutting precious stones and pearls, etc. He said to them, “For whom are these?” They said to him, “The Holy One, Blessed be He, will set them in the gates of Jerusalem, etc.” If so, at all times The Lord builds Jerusalem, and this is easily understood. Similarly, the language of “building” said regarding Cain hints that he was continuously building forever, as it is written A man to whom God will give wealth and possessions, etc., but God will not enable him to eat from it (Ecclesiastes 6:2). Note that “will give” is in the future tense, when it should have said “gave.” Rather, this is its interpretation: Anyone who is not satisfied with what God has granted him and is always seeking what God will give him — more wealth and possessions beyond what he already has — such a person is surely a scoundrel, a miser, and a penny-pincher, and has no control over his own possessions to eat from them, all the more so to give to others.

And Lemech took for himself two wives, etc. This entire narrative about his two wives, Adah and Zillah, serves an important purpose in the Torah: To teach and inform that when marriage is conducted properly, solely for the continuation of the species, then righteous children who observe God’s commandments will be born. However, when marriage is not for the continuation of the species but rather for beauty and to satisfy one’s desires, then alien children will be born to them — evil seed, destructive children. As we find with these two wives, Adah and Zillah: the one meant for procreation was called Adah, as Rashi explains, and it can also be interpreted as relating to pregnancy, as translated [in Genesis 4:1] as “ve’adiat” [and she became pregnant]. The one he took merely for pleasure was called Zillah, as Rashi explains, and perhaps at least they were modest in their relations, always seeking shade/privacy [“tzel”]. Therefore, it follows that from Adah, worthy children would be born. This is what is meant by And Adah bore Jabal; he was the father of those who dwell in tents and have livestock, as this was the occupation of the righteous Abel, and after him all the upright of heart like Moses, David, and many prophets and righteous ones, until through this occupation they merited connection with the Divine Presence. And his brother’s name was Jubal; he was the father of all who grasp the harp and flute, which were created to praise the Creator, blessed be He, as it is written, Praise Him with lyre and harp, etc. (Psalms 150:3). And through these instruments, the holy spirit rests upon them, as it is written, And it happened when the musician played, the hand of God came upon him (II Kings 3:15). And Zillah, whom he took for pleasure and gave her a cup of sterility herbs which did not help at all, nevertheless eventually bore strange children, as it is said, And Zillah, she too bore Tubal-Cain, who renewed Cain’s actions in his place and created instruments of destruction to damage and murder, as it is written who sharpened all implements of copper and iron which shorten man’s life. Perhaps this was measure for measure, for excessive sexual relations shorten a person’s life. Therefore, its results turned out to be like it, engaging in things that shorten lives, and his occupation came to fruition as it is said, for I have slain a man for my wound, etc. This is an appropriate allusion in the Torah from which to learn about proper marriage according to the Torah.