בְּרֵאשִׁית

BeReshit/Genesis

CHAPTER 4

With Commentaries

“Is it not that if you do good, you will feel good? And if you do not do good, sin is at the entrance, crouching and reaching towards you. You are its desire, and you must rule over it.”

Listen to this chapter in Hebrew

And ADAM/the man knew Khavah/Eve, his wife, and she conceived and bore Kayin, saying, “I have acquired a man from YHVH.”

1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יהוה׃

א

COMMENTARIES VERSE 1

הָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ

ADAM knew Khavah his wife.

In the Bible, to know a wife means to have intimate relations with her. It is not just meeting and getting to know her likes and dislikes. There are other terms that mean having intimacy with a woman, as in Be’Reshit/Genisis 16:2, Sarah told Abraham, “Go into my servant; it may be that I shall obtain children by her.” Also, Be’Reshit/Genisis 16:6 And he went into Hagar, and she conceived.” Also, to lie down with a woman means having sex with her, as in Leviticus 20:12. There is one more term that means to have sexual intercourse with a woman, but this one is a violation of HaShem’s law, and so is the one before. This term is “to know a man’s nakedness.” As Leviticus 20:11 says, “If a man lies with his father’s wife, he has uncovered his father’s nakedness; both of them shall surely be put to death; their blood is upon them.” When the Bible refers to a man’s nakedness, it means that someone had sex with his wife. It is essential to know these terms as they become important to understand some passages in the Bible.

וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יהוה

saying, “I have acquired a man from YHVH.”

To have intimacy with a woman is not enough to conceive a child. HaShem is needed as well. For without the נִשְׁמַת/Nish’Mat/breath/spirit that comes from HaShem, a child can not be conceived. How many times does a couple have intimacy without a successful pregnancy? I can tell you of my experience as an example. From the time that my wife and I got together, may God keep her soul. It took, I think, three or four years before we had our first child and another six before we had our second. We never had another in the years after our second child and the time that HaShem took her and His נִשְׁמַת/Nish’Mat/breath/spirit back. Now, I know that this brings up a lot of questions that I do not have the answers to. I can only give you what I know or believe to be true from this verse. And if, in my studies, I find the answer or if HaShem deems me worthy to see and understand it. I will come back and put it here. Okay, I think all pregnancies are— a gift from HaShem or a child to whom HaShem has given a part of Himself to him/her. And you may ask. Why provide a נִשְׁמַת/Nish’Mat/breath/spirit to a child of a raped woman? Why give a נִשְׁמַת/Nish’Mat/breath/spirit to a child with a mental or body defect? Why are there children born dead? I know these are all sensitive questions, and I know that there are more questions out there I did not write down. And also, I can tell you that I don’t have the answers to them. Only HaShem knows why He does the things that come to pass. But I know that nothing He decides to do is not without a purpose to an end. Maybe the pain that a mother goes through in a child that is born dead is needed for her or others around her; maybe a child of a raped woman is needed as that child, whether the child grows to be good or bad, is needed for the benefit of others. And just maybe a birth with a child with a defect is not HaShem’s fault but maybe the fault of man. Medical malpractice, maybe, or who knows? Only HaShem God knows. I can tell you that I have an autistic child, and I love him to death. If HaShem gave him to me, it is for a reason, and I accept this gift as he is and will do my best to take care of him. I can also tell you that HaShem is beyond time, and He has already seen what will happen. Perhaps knowing this makes you think that God is cruel, but why do people in history sacrifice their own lives to save the many if it was not the best thing to do? Maybe, let's say that if HaShem had not given that child to a raped woman, HaShem’s end plan for the world could not come true. Who are we to know the consequences of things to come and of things that have come to pass? This does not mean that we should accept when tragedy strikes, like the death of a loved one, even if that death is necessary for HaShem’s end plan. HaShem also suffers every time tragedy strikes a good person or a good family. Their suffering is felt by HaShem an infinite times more. And if we keep studying, we will find examples of this.

and again, she bore his brother Hevel. Now Hevel was one who pastured flocks, and Kayin was a worker/labored the ground.

2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃

ב

COMMENTARIES VERSE 2

רֹעֵה צֹאן

Pastures Flocks/A Shepherd

Rashi (1040-1105) said that because Hevel/Abel feared God’s curse against the ground, he turned to care for sheep and herds. Although Man was still forbidden to eat meat, [not until B’Reshit/Genisis 9:3 will Man be allowed to eat meat], he was allowed to use milk, butter, wool, and the skins of dead animals.

Mizrachi (c. 1455-1525 or 1526) said that Hevel’s/Abel’s work involved shearing the sheep and milking the cows.

HaK’sav V’HaKabbalah (1785-?) said that, like the Patriarchs Moses and David, Hevel/Abel chose a profession that permitted him to spend his time in solitude and contemplating spiritual matters.

R’ Hirsch (1808-1888) said Kayin/Cain chose an occupation that, though essential, can lead its practitioners to worship and enslave others to do the hard work of the fields.

In short, Hevel was doing a job that afforded him plenty of time for thinking, observation, and reflection—studying for us nowadays—a sort of a philosopher’s life. On the other hand, Kayin chose a very stressful job that gives you no time for rest or reflection, is always on the go, and hardly any time off to wind down. This is very dangerous, and that is why you need a Shabbat, a rest day; our lives nowadays are on the go, and time with family and God is scarce. We have to make an effort, though; Hevel’s and Kayin’s lives are perfect examples of the difference between a stressful life and a life with time for family and God.

After some time, Kayin brought to YHVH an offering of the fruit of the ground/land/soil,

3 וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוה׃

ג

and Hevel/Abel also brought of the firstborn of his flock and of their fat portions. YHVH had regard for Hevel/Abel and his offering,

4 וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יהוה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃

ד

COMMENTARIES VERSE 4

Where it says, “Hevel brought of the firstborn of his flock and of their fat portion,” this means that Hevel chose only from the firstborn of the flock, and of those, he then hand-picked the best within them. Hevel went out and carefully selected the best that he had for HaShem. Also, where it says that “HaShem had regard for Hevel and his offering,” this means that after Hevel/Abel presented his offering to HaShem, HaShem showed interest and was pleasantly pleased with the offering. HaShem saw how important this was to Hevel, and HaShem felt loved by him, and HaShem responded in return. HaShem reacting this way to Hevel is very important because, at this point in the Bible, we can start to see what HaShem likes. We must understand that HaShem is our Creator and that He made it possible for us to understand the difference between good and evil so that we can choose between the two. Why? Well, because He is all good and a God that dispises evil, and if we choose good, we choose to love Him of our own free will and not by force. Hevel’s actions show that he loves HaShem, and HaShem responds to Hevel’s actions in return. By all this, we find out that HaShem has feelings, and He tells us what He thinks, likes, and dislikes. To have a relationship with HaShem or any other person is to get to know that person, which is a must. Their likes and dislikes wants and needs, and everything about them. Because if we like someone, wouldn’t we like to do our best to make them happy? And if we do the things that make them happy, would not that make us happy in return? This will also make that person want to do things you like for you. It is a give-and-take. It goes both ways. God is not a mean entity up in heaven just waiting to smite you or out there waiting for your prayers in which you ask for things and not giving anything in return. By studying the Torah, among other things, we will find out who HaShem is. Find out what He likes and dislikes. And when we do, we can all choose if it is something we are willing to do for Him. Again, we have a choice.

and to Kayin and to his offering had no regard. And Kayin was very angry and it showed on his face.

5 וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃

ה

COMMENTARIES VERSE 5

It says in verse three that Kayin brought the fruit of the land as an offering to HaShem. So, it would seem that Kayin was the one who came up with the idea first. However, the Torah does not specify what manner of offering it was, but by the well-described offering of Hevel, we can conclude that it was not carefully considered; it was not the best that Kayin had or done with love. How you do things for others shows how you feel about them. This verse says that HaShem did not look favorably at Kayin’s offering. This means that HaShem does differentiate and does have preferences from what one person does or how he does it and how one behaves. In this verse, we also discover what kind of man Kayin was. Instead of seeing what he did wrong and improving himself, he let his emotions get the best of him.

and YHVH said to Kayin, “Why are you angry, and why has your face fallen?

6 וַיֹּאמֶר יהוה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃

ו

COMMENTARIES VERSE 6

Here, Hashem is pointing out that, yes, Kayin was angry, and yes, Kayin’s face showed his anger, but on top of that, HaShem wants us to understand that this is not all. HaShem wants us to be careful with emotions. Kayin’s face was not the only thing that changed; Kayin’s attitude, thoughts, and behavior also changed. Feelings can be a good thing, as feelings can make you love and take care of someone. Other feelings could have you considering doing things that you would not typically do yourself, like causing someone else or yourself harm. HaShem wants us to be careful with feelings, as they could be good or bad. An example of such emotion is love. Yes, love. Love is beautiful, but it can also be the most destructive feeling. Someone could love another so much that they stay with that person even though they are being abused. Love can turn into jealousy so strong that it can become very possessive to the point of causing harm to the one they love. Wisdom, though, is what neutralizes feelings. When you are wise, you can analyze situations, react, and make decisions wisely to your advantage before you get into trouble. And guess what? The Torah gives you wisdom.

Psalm 19:8

The law of HaShem is perfect, reviving the soul; the testimony of HaShem is forever, making wise the simple;

Is it not that, if you do good there will be elevation/exaltation/dignity/swelling/uprising/loftiness? And if you do not do good, sin is crouching/laying/stretching at the entrance/door, and its desire is towards you, and you must rule over it [must overcome it].”

7 הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשׇׁל־בּוֹ׃

ז

COMMENTARIES VERSE 7

לַפֶּתַח חַטָּאת רֹבֵץ

Sin rests at the door.

Rashi (1040-1105) Comments: At the entrance to your grave, your sin will be kept, i.e., punishment will await you in the future world unless you repent.

Sforno (1475-1549) Comments: If you succumb to your Evil Inclination, punishment, and evil will be as everpresent as if they lived in the doorway of your house.

…תְּשׁוּקָתוֹ

Its desire …

Rashi (1040-1105) Comments: The Evil Inclination desires continually to entice you, yet you can conquer it — you can prevail over it if you wish, for you can mend your ways and cast off your sin.

Ramban (1194-1270) Comments: Thus, God taught Kayin that Man can always repent and God will forgive him.

שְׂאֵת/S’Et

This word appears 14 times in the Hebrew Bible and is translated in these ways: accepted 1x/dignity 2x/swelling 6x (references to a disease as a lump on the body)/high position 1x/majesty 2x/rises 1x.

I think that HaShem is hoping that we can grasp from this verse that if we do good in our lives, there will be a growth of the נִשְׁמַת/Nish’Mat/breath/spirit within us that was put there by Him. The נִשְׁמַת/Nish’Mat/breath/spirit of HaShem within us will rise to a higher position because of our good actions. And like I said before, these good deeds and the rise of the נִשְׁמַת/Nish’Mat/breath/spirit will also make the body rise with it. Making the body younger, healthier, and long-lasting. Body and נִשְׁמַת/Nish’Mat will rise together to get closer to HaShem.

2 Kings 2:9-14

When they had crossed, Elijah said to Elisha, “Ask what I shall do for you before I am taken from you.” And Elisha said, “Please let there be a double portion of your רוּחֲ/rukha/spirit/soul in me.” And he said, “You have asked a hard thing; yet, if you see me as I am being taken from you, it shall be so for you, but if you do not see me, it shall not be so.” And as they still went on and talked, behold, chariots of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, “My father, my father! The chariots of Israel and its horsemen!” And he saw him no more. Then he took hold of his own clothes and tore them in two pieces. And he took up the cloak of Elijah that had fallen from him and went back and stood on the bank of the Jordan. Then he took the cloak of Elijah that had fallen from him and struck the water, saying, “Where is YHVH, the God of Elijah?” And when he had struck the water, the water was parted to the one side and to the other, and Elisha went over.

As you can see, the rukha/spirit/soul inside us does not stay the same. It grows and shrinks as you go through your life. The knowledge in the Torah and the actions you take determines the growth or shrinkage of your rukha/spirit/soul. In Elisha’s case, he asked for it, and it was given to him because he was deserving of it. In our case, we have to work for it by studying the Torah, learning about God, and acting according to the Law of God outlined in the Torah. Do that, and you are in God’s grace; don’t do it, and you are not. Your body will let you know.

לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה

Sin is crouching/laying/stretching at the entrance/door.

Here, HaShem uses words that simulate the serpent in the garden tempting Khavah/Eve. What does a serpent/snake do if you are not careful? It sits low to the ground, and you would not know it is there if it is not a rattlesnake, and only until it is too late and you get bitten would you know it is there. Sometimes, even if it is a rattlesnake, you might not hear it until it is too late. When your emotions are compromised, this is how sin sneaks up on you. How often have you gotten emotional, let us take anger as an example, and lashed out at someone? Only to later calm yourself down and regret your actions. We must learn to monitor our emotions because then it is very easy for us to take the wrong action or decision that we might regret later. And this is what sin is: when an evil action is taken, consciously or unconsciously, because of a sudden emotion. Thinking of an action that would be a sin is not the sin itself. Only when you decide to act sinfully does the action become a sin. When you only think of a sinful action, it is not a sin. Only when you act on these thoughts does it become a sin. Having said that, constantly thinking sinful thoughts lead to sinful action. You must have control of these thoughts.

Does sin have a desire towards you? Is sin alive?

What the Torah means by this is that the attraction for you to sin will always be something or someone your body desires is weak to. Alcohol to an alcoholic, food to a food addict, money to a person who would do anything for money and wealth, etc. We are all different, and our healthy or unhealthy body and mind wants and needs differ for everyone. We are all susceptible to the same things in life, but what you are weak to stands out to you, and these things are the ones that your attention will draw to, and you will feel more challenged to deny yourself from doing. If you are trying to live a good life, a life in which God is in it. You will be looking out for sinful actions, and since you are looking out for them. Then, it will seem that they are everywhere you turn. It will seem like something or someone is after you to make you sin.

And Kayin spoke to his brother Hevel, and it came to pass when they were in the field that Kayin rose up against his brother Hevel and killed him.

8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקׇם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃

ח

COMMENTARIES VERSE 8

וַיָּקׇם קַיִן

And Kayin rose up.

The Midrash says that Hevel was the stronger of the two, and the expression “rose up” implies that Kayin had been thrown down and lay beneath Hevel. But Kayin begged for mercy, saying: “We are the only sons in the world. What will you tell Father if you kill me?” Hevel was filled with compassion and released his hold, whereupon Kayin “rose up and killed him.”

Kayin could not let it go. He argued with his brother, and when they were out in the field where no one could see, Kayin killed his brother. We can only speculate if this was premeditated or not. One thing is known, though: Kayin was in the frame of mind to do something like this as his attitude had changed, and HaShem warned him about doing good and the nature of sin. Could HaShem have told him not to do what HaShem knew would happen? As HaShem is above time and saw the event before it happened? But remember, free will. HaShem will not stop you from making up your mind and doing as you please, whether your actions are good or evil. Also, remember that good and evil exist in this world, and we all are part of the world. If you decide to do good, you are part of the good in the world, and if you do evil, then you are part of the evil in this world. But doesn’t HaShem protect does that do good and love Him? Why did He not protect Hevel from Kayin? Yes, HaShem will protect you, but that does not mean you should abuse HaShem’s power and put yourself in harm’s way. Putting yourself at risk unnecessarily does not go well with HaShem. He will not save you if you are not smart enough to take care of yourself, and one does not go into a neighborhood that is known for violence, rape, and prone to being robbed just because you think that HaShem will protect you. Here is a verse with an example of this subject.

2 Kings 1:9-15

Then the king sent to him a captain of fifty men with his fifty. He went up to Elijah, who was sitting on the top of a hill, and said to him, “O man of God, the king says, ‘Come down.’” But Elijah answered the captain of fifty, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then fire came down from heaven and consumed him and his fifty. Again, the king sent to him another captain of fifty men with his fifty. And he answered and said to him, “O man of God, this is the king’s order, ‘Come down quickly!’” But Elijah answered them, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then the fire of God came down from heaven and consumed him and his fifty. Again, the king sent the captain of a third fifty with his fifty. And the third captain of fifty went up and came and fell on his knees before Elijah and entreated him, “O man of God, please let my life, and the life of these fifty servants of yours, be precious in your sight. Behold, fire came down from heaven and consumed the two former captains of fifty men with their fifties, but now let my life be precious in your sight.” Then the angel of HaShem said to Elijah, “Go down with him; do not be afraid of him.” So he arose and went down with him to the king.

As you can see, HaShem protected Elijah twice when fifty soldiers were confronting him. Elijah did not just go into danger just because he was a prophet of God. If anyone, a prophet of God, would be the most protected of all people. Still, Elijah knew better than to go into danger, and not until Hashem told him that it was okay to go did Elijah go to the king. We have to be smart and show HaShem that we trust Him and that we will not make Him work unnecessarily.

And YHVH said to Kayin, “Where is Hevel, your brother?” And he said, “I do not know; am I my brother’s keeper?”

9 וַיֹּאמֶר יהוה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃

ט

COMMENTARIES VERSE 9

Rashi, Radak, and Sforno all comment the same for this verse, and that is when HaShem asks Kayin where his brother is. That this question was rhetorical, for God knew fully where he was. He engaged Kayin in a gentle conversation to allow him to confess and repent, but Kayin misunderstood. He took God’s question to indicate ignorance about Hevel’s whereabouts, so he denied knowledge. The reference to Hevel as his brother alludes to Kayin's responsibility for Hevel’s welfare, but he denies that the brotherhood imposed responsibility upon him.

And He said, “What have you done? The voice/sound of your brother’s blood cries out to me from the ground.

10 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃

י

COMMENTARIES VERSE 10

First and foremost, I will admit that I missed it all these years and have not realized it until now. I have read this verse so many times before and never caught it. It just kept going over my head. HaShem hears the sound of Hevel's voice after death. Of course, He does. This does not surprise me, but if you were looking for proof in the Bible of the soul continuing after death, look no further. I have always been told, but I have never looked for Biblical proof, and here it is, and I was not even looking for it. Thank you, HaShem, for opening my eyes to this. Hevel’s soul/spirit is conscious and suffering as it just went through a traumatic experience. We are so accustomed to hearing about tragedy and death in the world that I missed the fact that Kayin killed his brother. In man's history, this would be both the first human death and the first murder by a man to another.

דְּמֵי

Commentary by Rashi; Sanhedrin: This word is translated as “the blood.” Literally, this word is “bloods.” The word is in the plural, implying that Kayin’s crime was not limited to one person; he had shed Hevel’s blood of his potential descendants. Alternatively, this teaches that he bled from many wounds. Not knowing which organs were vital to life, Kayin stabbed him all over.

B’Reshit/Genisis 9:4

But you shall not eat flesh with its life, that is, its blood.

B’Reshit/Genisis 9:5

And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man.

B’Reshit/Genisis 9:6

“Whoever sheds the blood of man, by man shall his blood be shed, for God made man in His own image.”

B’Reshit/Genisis 27:32

And Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him”— that he might rescue him out of their hand to restore him to his father.

As we can see from these verses, blood is synonymous with life. Also, we know that the word for spirit/soul/wind/breath is רוּחַ/ruakh. What we do every day of our lives, from the moment we are born to the moment that we die, is breathe in wind/air/oxygen. If we apply the word ruakh to this, it is the same as saying that every day of our lives, we are breathing in ruakh/breath/wind/spirit/soul. And the ruakh goes into our lungs and our blood. Ruakh/spirit/soul/wind/air/oxygen is distributed throughout all our bodies by the blood. The ruakh/spirit uses blood as a mode of transportation to travel through our bodies. When we sin, our Hashem-given נִשְׁמַת/Nish’Mat/breath/spirit suffers; therefore, the body suffers. Just like blood is synonymous with life, sin is synonymous with damage to the body and, ultimately, death. When the body suffers through sin, the body can not function properly, and the blood fails to deliver the ruakh throughout the body. When this happens, sickness, diseases, and growing older happen faster. By sinning constantly and not repenting/returning to God, we are killing our bodies because when we sin, we separate ourselves from God, and the נִשְׁמַת/Nish’Mat/breath/spirit inside our bodies can not live without God. The body can not live without a soul or a damaged soul.

I know that this explanation seems like it went nowhere, but now it will be clear. In this verse, when HaShem says, “Your brother’s blood cries out to me from the ground.” What happened is that Kayin mortally wounded Hevel, and Hevel’s blood went into the ground instead of staying in the body. The ruakh that was supposed to go into Hevel could not be delivered to his body. So what HaShem was hearing was Hevel’s soul crying from the ground. Kayin stopped the flow of ruakh to Hevel’s body, therefore killing the body, which led to the ultimate bodily death, which is taking the HaShem-given נִשְׁמַת/Nish’Mat/breath/spirit that He gives to all men. See, HaShem’s נִשְׁמַת/Nish’Mat/breath/spirit inside us can not stay in a dead body, and a body without HaShem’s נִשְׁמַת/Nish’Mat/breath/spirit can not survive.

And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand.

11 וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃

יא

COMMENTARIES VERSE 11

I noticed that this verse says, “And now you are cursed.” “Now you are cursed,” like he was cursed because of what he did and not because HaShem cursed him. A cause and effect. Something that happens because of the action taken. A consequence of the action taken that is expected to happen, like if you put your hand in the fire, logic says that you will get burned. You sin, you get repercussions

.

When you labor/work the ground/land, it will no longer yield its strength to you. You shall be a fugitive and a wanderer on the earth.”

12 כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃

יב

COMMENTARIES VERSE 11-12

I have always heard from many rabbis that punishment in the Torah and life must be fit for the crime. Kayin has been cursed from the earth to become a wanderer. He must live restless on earth and from being unable to farm anymore. This is all he has known until now. Kayin’s punishment is a separation between the earth and Kayin. But then I ask myself, what does the earth have to do with the death of Hevel? I would think that the killing of a man by another would be the worst. And then I thought, the earth received the blood of Hevel; this whole endeavor has been because of offerings to HaShem and acceptance. Then, it slowly came to me. Kayin offered the fruit of the land, and Hevel made an offering of the best of his flock. One may argue that Hevel’s offering was bigger and better than Kayin’s because Kaying offered vegetation, but Hevel offered life—an animal's life. If Kayin wanted to make an even bigger and better offering, he could have thought, “What could I use as an offering? What is bigger than an animal’s life?” And as I typed this, I thought, what have many civilizations done in history? As horrible as it sounds, I think Kayin offered his brother to the earth as an offering, as a sacrifice. That is why verse 11 says, “which has opened its mouth to receive your brother’s blood from your hand.” He sacrificed Hevel to the earth that he worked for all his life. And why do I say he offered it to the earth and not HaShem? Because he was cursed with separation from the thing he knew best, the earth, and he was mad not only with Hevel but with God too. So he made his own god. This is something that countless civilizations have done since the beginning of mankind’s creation, and Kayin was the first to make his own false god.

COMMENTARIES VERSE 12

לֹא־תֹסֵף תֵּת־כֹּחָהּ/Lo-Tosef Tet-Kokhah

Shall no longer yield its strength.

B’chor Shor (lived in the 12th Century) commentary; Ralbag comment: Kayin would always strive to find new areas to cultivate, for, never finding blessing, he would wander aimlessly in search of more fertile land.

Tzror HaMor (1440–1508) commentary: Kayin would know no more peace than his brother’s blood in his wandering the world.

נָע וָנָד/Na Vanad

The Hebrew for ‘ceaseless wanderer’ in this verse is na v’nad (נע ונד).

Rabbi Samson Raphael Hirsch distinguishes the word na (נע) from nad (נד). Na refers to a wanderer who can find no physical resting place on Earth, whereas a nad is a wanderer whose connection to mankind has been severed. Kayin’s punishment isolated him from the land as well as from all of mankind; he was cursed with an inability to find a homeland or a society, and subsequently, his sin was too much to bear. The privilege of living in a homeland among a society of people who share a common lineage is no small matter. The return of Jewish sovereignty to its biblical homeland in our time, after thousands of years of exile, is truly a mark of God’s hand in this world.

Kayin said to YHVH, “My punishment is greater than I can bear.

13 וַיֹּאמֶר קַיִן אֶל־יהוה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃

יג

Behold, you drive me out this day from upon the face of the ground/land and from your presence. To hide, and to coward and wander in the land/country/planet, and it will be whoever finds me will kill me.”

14 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כׇל־מֹצְאִי יַהַרְגֵנִי׃

יד

COMMENTARIES VERSE 13-14

Bargaining with Hashem, is it possible? No, the only thing that can give you forgiveness for your wrong actions is repentance. Not confession of your action. You already know what you did, and HaShem, for sure, knows what you did—but regretting your actions to the point that it pains you. That is genuine repentance. If in your heart you know that you will do it again, then you are not repentant of your actions. Now, if your sin is hard to control, like an addiction, and if you are trying to have your sin under control, and it just is too hard for you. Keep trying, try with all your power, because when you do, HaShem will see the struggle you went through and love you that much more for it.

We have discussed Kayin’s punishment of separation of himself and the earth. Also, we have previously discussed that when you sin, you walk away from HaShem and not HaShem distancing from you. In this verse is another example of sin separating you from the presence of HaShem God. HaShem is a God who loves goodness and a God who despises evil.

Prevorbs 6:16

There are six things that HaShem hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers.

Be’Reshit/Genisis 38:6

And Judah took a wife for Er his firstborn, and her name was Tamar. But Er, Judah’s firstborn, was wicked in the sight of the HaShem, and HaShem put him to death.

Yes, HaShem has feelings and preferences, and you are His creation. He created good and evil so that we can have a choice. And this means that He will act according to your actions. Then why did HaShem not kill Kayin? This question will be explained in the next verse.

Also, these verses got me thinking that maybe that is why so many nations of the world in history want to conquer and expand their borders with almost an obsessional appetite—constantly expanding even though they already have enough. It makes me wonder if they are also wandering in an insatiable and restless state.

And YHVH said to him, “Therefore whoever kills Kayin, vengeance shall be taken on him sevenfold.” And YHVH put a mark on Kayin so that none that meets him might kill him.

15 וַיֹּאמֶר לוֹ יהוה לָכֵן כׇּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יהוה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כׇּל־מֹצְאוֹ׃

טו

COMMENTARIES VERSE 15

The translation in my own Torah is a bit different (my bible is a direct Hebrew translation to English, not a translation from Hebrew to Greek to Latin and then to English), and, I guess, probably because it would be easier to explain the content of this verse that I have heard from countless rabbis and other scholars. I will also put that translation below and commentary on that version. The translation above is worded correctly.

YHVH said to him, “Therefore, whoever slays Kayin, before seven generations have passed, he will be punished.” And YHVH placed a mark upon Kayin so that none that meet him might kill him.

Commentary

Before seven generations have passed, he will be punished.

Rashi, interprets this as “an abbreviated verse with an implied clause: Whoever slays Kayin will be punished (this phrase is unstated but understood). As for Kayin himself, only after seven generations will I execute My vengeance upon him, when Lemech, one of Kayin’s descendants, will arise and slay him.” (Verse 23 of this chapter)

It is said that the Torah, with all its laws, existed since the beginning of creation but was not written down until they were given to Moses, and if so, then all the laws and punishments were set at that time. And according to Be’Reshit/Genisis 9:6 that says:

“Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.”

As we can see, according to this, Kayin's punishment has to come from man, and at this point, the only people in the world are Kayin and his parents. And as we will see in a few more verses, punishment will come from man. Actually, from a descendant of Kayin’s line.

And Kayin left from the face/presence of YHVH and settled in the land of Nod, east of Eden.

16 וַיֵּצֵא קַיִן מִלִּפְנֵי יהוה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃

טז

COMMENTARIES VERSE 16

בְּאֶרֶץ־נוֹד

In the land of Nod.

Rashi (1040-1105) commentary: The word נוֹד/Nod means wandering, so Kayin was banished to a place where exiles wander … to the east of Eden, where his father had been exiled when he was driven out of the Garden [cf. 3:24]. Notably, the eastern region always forms a place of refuge for murderers, for the cities of refuge that Moses later set aside were also to the east, “the place of sunrise”.

Deuteronomy 4:41-42

Then Moses set apart three cities in the east beyond the Jordan, that the manslayer might flee there, anyone who kills his neighbor unintentionally, without being at enmity with him in time past, may flee to one of these cities and save his life.

And Kayin knew his wife, and she conceived and bore Khanokh. And he built a city, and called the name of the city after the name of his son, Khanokh.

17 וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃

יז

COMMENTARIES VERSE 17

חֲנוֹךְ/Khanokh

This name means dedicated/disciplined.

Abarbanel (1437-1508) commentary: And Kayin knew his wife. Alone and banished from his parents, Kayin strove to have children with whom he could associate.

R’ Hirsch (1808-1888) commentary: The Torah calls him a city-builder, implying that this describes his personality. Cut off from the earth, from God, and his fellow men, Kayin was left only with his intelligence and talent, which he utilizes to build cities. Urban life, unlike rural life, cultivates sophisticated skills in its practitioners. The following verses list those skills.

I noticed something that occurs often in Tanakh. There is almost always a separation in genealogy. HaShem keeps the line pure in a family with two siblings by separating the deserving offspring from the less pure and often violent lines. The offspring that follow HaShem prevail over the others. This leads me to believe that if they were to be kept together, the HaShem-loving offspring would have been led astray by the other sinful offspring. It prompts me to think that the company you keep matters greatly. It does not have to mean that you can’t stay in touch with those ties, but that your faith in HaShem is overall essential, and you should let no one get between you and Him. You can also be led astray by a community, and we will see this later as we continue to study the Tanakh/Bible.

To Khanokh was born Irad, and Irad fathered M’Khuyael, and M’Khuyael fathered M’Tushael, and M’Tushael fathered Lamekh.

18 וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיָּיאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃

יח

COMMENTARIES VERSE 18

Ramban (1194-1270) commentary: To illustrate God’s attribute of patience, the Torah enumerates Kayins’s many descendants to show that God did not punish him until he had seen many generations of offspring.

I believe this as well, but I hold another belief on top of this. To illustrate this, I will skip ahead just a little bit. It is a firm belief that Noah's wife was the descendant of Kayin, and she will be mentioned later in this chapter. If so, why? Noah could have found a wife from his father’s house, but he married a descendant of Kayin. Did Noah know this? That she was Kayin’s descendant line? I don’t know. But I think there is a reason for this. I believe that as cruel an act as Kayin did and as evil as his descendants turned out to be. HaShem still wants to salvage some of Kayin’s descendant line because God is merciful.

Names meanings

עִירָד/Irad

I could not find its meaning; I only found that he is a descendant of Kayin.

מְחוּיָאֵל/M’Khuyael

Smitten by God.

מְתוּשָׁאֵל/M’Tushael

I could not find its meaning; again, I only found that he is a descendant of Kayin. I also found a Babylonian form of this name that means “man of God.” But not a Hebrew meaning.

לָמֶךְ/Lamekh

This is one of the names in the Bible that is very difficult to translate as the root of this word, למך is not used anywhere else in the Biblical text, and therefore, the meaning of this root/word/name is impossible to determine with any degree of accuracy. One possible interpretation is that this name is the verb מוך (mok), meaning "low," and prefixed by the letter ל, meaning "to" – "to be low." Other suggested meanings for this root/word/name are powerful, robust, and priest.

And Lemekh took two wives. The name of the one was Adah, and the name of the second was Tzilah.

19 וַיִּקַּח־לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים שֵׁם הָאַחַת עָדָה וְשֵׁם הַשֵּׁנִית צִלָּה׃

יט

COMMENTARIES VERSE 19

In this verse, I notice that just like in B’Reshit/Genisis 1:5 [see commentaries for this verse. Click here]. Where the Torah uses the cardinal number אֶחָד/Ekhad/ONE, one day, instead of the ordinal number ראשון, first day, to indicate that on that day and forever, HaShem God was and is One (as all the other days used the ordinal numbers second, third, fourth, and fifth). Here, too, the Torah uses the cardinal number אֶחָד/Ekhad/ONE to indicate the first wife and the other wife was referred to as the second wife. I think this is not a way of telling you which was the first or second wife, but to tell you that the first wife you take is the only one you should take for your wife. Just like HaShem is ONE and Adam was also one when he was first created, afterward, Havah was taken out of Adam, and they both became one again when they had children. So, too, you have to be with your wife, one. One man and two women do not create oneness. It makes something that is not Godlike. You should always strive to emulate HaShem in everything you do. One person alone is not complete. That is why we yearn for a partner; it is not good to be alone like Hashem said at the beginning of Adam creation. Only take one wife, and woman, only have one husband.

B’Reshit 2:18

HaShem ELOHIM said, “It is not good for Adam/man to be alone; I will make him a helper K’Neg’Do/כְּנֶגְדּוֹ.”

Rashi (1040-1105); Midrash commentaries: שתי נשים TWO WIVES — This was the custom of the generation that lived before the time of the Flood; they had two wives, one for child-bearing, the other for frivolous companionship and charm; the latter was given a cup of some drug to drink so that she might become barren and was dressed up like a bride and fed with the best food, whilst her fellow-wife was left without her husband’s companionship and ever mourned like a widow. Job expressly mentions this (Job 24:21). “He is a companion to (or, he feedeth) the barren that beareth not, and does not good to the widow.”

Names Meanings

עָדָה/Ada

This name means adornment.

צִלָּה/Tzila

This name means Shade.

And Adah bore Yaval; he was the father of those who dwell in tents and have livestock.

20 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃

כ

Names

יָבָל/Yaval

The name Yaval may possibly be derived from a Semitic word meaning "a ram" or a root word meaning "to bring."

His brother’s name was Yuval; he was the father of all those who play the lyre and pipe.

21 וְשֵׁם אָחִיו יוּבָל הוּא הָיָה אֲבִי כׇּל־תֹּפֵשׂ כִּנּוֹר וְעוּגָב׃

כא

COMMENTARIES VERSE 21

Radak (1160–1235) commentary: The harp and flute. Yuval was the originator of the art of music.

Name

יוּבָל/Yuval

This name means a stream, brook, or tributary.

And Tzilah also bore Tuval-Kayin; he was the sharpener of all instruments of bronze and iron. The sister of Tubal-cain was Naamah.

22 וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כׇּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃

כב

COMMENTARIES VERSE 22

He sharpened tools used in brass and ironwork, meaning that he sharpened and polished all cutting implements used in the work of brass and iron. תובל קין/Tuval-Kayin — He refined Kayin’s handicraft of killing people. The word תובל/Tuval is connected in meaning with תבלין (spices that give a refined and improved taste to food), meaning that he refined and improved the work of Kayin by providing weapons for murderers. At this time (close to the flood), the world was in chaos, so I imagine there were many wars everywhere.

Rashi (1040-1105) commentary: Naamah, Her name, which means lovely, is mentioned because she was the wife of Noah, and her deeds were lovely and pleasant.

This means that from the birth of Kayin's exile to the flood or Noah’s marriage to Naamah, it was roughly 900 to 1,000 years. We have to remember that everything lived longer before the flood, and this will be explained in later chapters as to why we do not live as long anymore.

And Lemekh said to his wives: “Adah and Tzilah, hear my voice; wives of Lemekh, give ear to my speech: For a man I have killed for wounding me, and a young man for striking me.

23 וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃

כג

COMMENTARIES VERSE 23

It is said that the man that Lemekh killed here was Kayin, son of Adam, who killed his brother Hevel, and also a young man. I do not know who this young man was. Some say it was Tuval Kayin Lemekh's own son, but I can’t confirm. It makes more sense that the young man was a companion of the first man Lemekh killed, who is said to be Kayin. And I do believe this man that Lemekh killed to be Kayin; otherwise, why mention this lonely murder out of context? When the world at this time was lost and full of murder and sin. This verse sounds like Lemekh is trying to make his two wives listen to reason; some say they want to leave him. I can think of one reason the two wives wanted to leave Lemekh, and that is because they were afraid of the punishment for murder. As his ancestor, Kayin was punished by ever wandering and a detachment from the earth and God for killing his brother Hevel. Now Lemekh has also killed, but Lemech killed two people. This verse confuses me a lot. Two different words are used for the word wound/strike. Both words are used very similarly in the Bible, and both are used eight times each. I have always heard from rabbis that when a passage in the Bible is confusing, hard to understand, or uses words that could have several meanings, we have to spend extra time on them, which may be a message of great importance.

If Kayin’s revenge is sevenfold, then Lemekh’s is seventy-sevenfold.”

24 כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃

כד

COMMENTARIES VERSE 24

It is said that where it says, “seventy-sevenfold,” the way it is written is to mean that he said “many times over.”

And Adam continued to know his wife, and she bore a son and called his name Shet, for she said, “ELOHIM has appointed for me another offspring instead of Hevel, for Kayin killed him.”

25 וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אלהים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃

כה

COMMENTARIES VERSE 25

The story goes back to shortly after Kayin was banished and left his parents and HaShem’s presence. The Bible does this a lot, and it does not tell you when it does it. Here, it is obvious, but in some other places in the Bible, it is not. So we must be careful in reading, or you might get confused. I think that it is meant to make you think and not just read without comprehension.

Once again, even though man and wife are intimate, HaShem is involved. For without the Breath of HaShem, a baby can not be conceived. And once again, a baby, from conception, is a gift from God.

שֵׁת/Shet

Name meaning: "placed" or "appointed.”

And to Shet, a son was also born, and he called his name Enosh. At that time, people began to call upon the name of YHVH.

26 וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יהוה׃

כו

COMMENTARIES VERSE 26

אֱנוֹשׁ/Enosh

The name means man, mankind, weak but social individual. From the noun אנוש ('enosh), man, from the verb אנש ('anash), to be weak and social.

This name’s meaning is hard to find. Looking around left me confused before putting everything together in what you see here. But I think the next part will put it together for us.

At that time, people began to call upon the name of HaShem.

Why would the Torah say this? Why would you have to call upon His name, the name of HaShem “Y-H-V-H”? If you remember what I said before about the way Kayin killed his brother Hevel and what HaShem told him about Hevel’s death, about the earth receiving the blood of Hevel as if it was a blood sacrifice. Also, remember that Kayin was not only banished from the earth, but he also left the face/presence of HaShem. So Kayin found himself with no way of farming and had no help from God. He was homeless and Godless. Later, we find out that Kayin built a community (city) and named it after his son, Khanokh. Putting all this together, I think Kayin made his own gods and taught his descendants to worship them. So, calling upon God by his name was necessary in this new world with many false gods. When praying using his name or not necessarily saying it, but knowing to whom these prayers are directed.

And here is where it all comes together. Enosh means man, mankind, weak but social individual. And this is what happened at that time. When mankind made false gods, they became man away from the real creator, the real God, making them weak. Introducing false gods and idol worship set this man even farther from HaShem, weakening them spiritually. Yes, they found strength in numbers, but what good does that do you? This strength is only for the lifespan of each man.

Deuteronomy 4:15

”For your own sake, therefore, be most careful—since you saw no shape when Y-H-V-H your God spoke to you at Horeb out of the fire.”

Isaiah 46:9

“Remember the former things of old; for I am God, and there is no other; I am God, and there is none like me,”

Through all these thousands of years, and from the beginning, there has and always will be only one God, whose name is everlasting eternity; his name is Y-H-V-H.

One more piece of information. When mankind started calling upon the name of HaShem and made them selfs false gods, it was when Enosh was born or around that time. And Enosh was born in the year 235 from Adam’s creation. We will see this in the next chapter.

Ramban (1194-1270) Commentary

Explained how the grievous misconception of idol worship began and developed. Very briefly, he says that it began when people felt that they should honor the heavenly bodies of God’s emissaries to the world, just as it is proper to honor the ministers of a ruler. Eventually, this trend spread and became more and more corrupted until worshipers forgot about God and assumed that all powers were vested in whatever representation they chose to worship. We all know what sort of things the people of history have worshiped, and still, people do worship now.

Rashi (1040-1105) Commentary

The generation of Enosh introduced idolatry, which was to become the blight of humanity for thousands of years. By ascribing God-like qualities to man and lifeless objects, they created an abominable situation in which to call in the Name of HaShem became profaned.