Genesis Rabbah 22

¹“And the man was intimate with Eve his wife and she conceived and gave birth to Cain, and said: I have acquired a man with the Lord” (Genesis 4:1). And the man was intimate with Eve his wife” – “Remember, Lord, Your mercy and kindness, for they are eternal” (Psalms 25:6). They are not from now, but rather, they are eternal. Rabbi Yehoshua bar Neḥemya said: With them You conducted Yourself with Adam the first man, as You said to him: “As on the day that you eat of it you shall die” (Genesis 2:17). Had You not given him one of Your days, which is one thousand years, how could he have consorted to produce offspring? ²“And the man was intimate [ vehaadam yada ]” – Rabbi Huna and Rabbi Yaakov bar Avin said in the name of Rabbi Abba bar Kahana: No creature engaged in cohabitation before Adam the first man – vayeda is not written here, but rather, “ vehaadam yada Eve his wife” – he taught the means of cohabitation to all. Another matter, “[He banished the man…] and the man was intimate [ yada ] [with Eve [ ḥava ]]” (Genesis 3:23–4:1) – he realized [ yada ] from what tranquility he had been displaced, and he realized [ yada ] what Eve had done to him. Rav Aḥa said [of Eve]: The serpent was your serpent and you were Adam’s serpent [ ḥivia ]. “She conceived and gave birth to Cain” – Rabbi Elazar ben Azarya said: Three miracles occurred on that day. On that day they were created, on that day they cohabited, and on that day they produced offspring Rabbi Yehoshua ben Korḥa said: Two people went up into the bed and seven descended: Cain and his twin sister and Abel and his two twin sisters. “And said: I have acquired a man with [ et ] the Lord” – when a woman bears children, she says: I have now acquired my husband (translated in the verse as “man”) can also mean husband. into my possession. Rabbi Yishmael asked Rabbi Akiva, saying to him: Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here? He said: Had it been written: Kaniti ish Hashem it would have been difficult, , It would have implied that she had acquired the Holy One blessed be He. so instead, it stated “with God” [ et Hashem ]. is not superfluous here, and no teaching should be derived from its use. He said to him: “For it is not an empty matter for you [ mikem ]” (Deuteronomy 32:47) – if it is empty, it is because of you [ mikem ], because you do not know how to expound. Rather, et Hashem – previously, Adam was created from earth and Eve was created from Adam. But from now on, [Eve said,] offspring will come about in our image and in our likeness – a man will not [produce offspring] without woman, nor will a woman without a man, nor both of them without the Divine Presence. means: I have acquired this child through a man and through God. ³“She gave birth once again, to his brother Abel. Abel was a shepherd, and Cain was a cultivator of the ground” (Genesis 4:2). “She gave birth once again, to his brother Abel” – this supports Rabbi Yehoshua ben Korḥa, who said: Two entered the bed and seven descended. “She gave birth once again, to his brother Abel” – she gave birth once again, but did not become pregnant once again. “Abel was a shepherd, and Cain was a cultivator of the ground” – there were three people who were enthusiastic about the earth, but ultimately their efforts were of no avail. They are: Cain – “a cultivator of the land”; Noah – “Noah, man of the soil, began …” (Genesis 9:20); Uziyahu – “He had farmers and viticulturists in the mountains and on the fertile lands, as he was a lover of the soil” (II Chronicles 26:10). ⁴“It was, after some time, Cain brought an offering of the fruit of the ground to the Lord” (Genesis 4:3). “It was, after some time” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: The world was created in Tishrei. Rabbi Yehoshua said: The world was created in Nisan. The one who says the world was created in Tishrei, Abel was alive from Sukkot until Hanukkah. According to the one who said the world was created in Nisan, Abel was alive from Passover until Shavuot . Both according to this opinion and according to that opinion, Abel did not live more than fifty days. ⁵“Cain brought an offering of the fruit of the ground to the Lord” – from the refuse. This is analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field owner with the unripe fruit. “And Abel, he, too, brought from the firstborn of his flock and from their fats, and the Lord turned to Abel and to his offering” (Genesis 4:4). “And Abel, he, too, brought from the firstborn of his flock and from their fats [ umeḥelvehen ]” – Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The children of Noah sacrificed [even] peace offerings. Rabbi Yosei said: They sacrificed only burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, he, too, brought from the firstborn of his flock and from their fats” – referring to something whose fats are sacrificed? What does Rabbi Yosei do about this? He explains it: From the fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings ( shelamim ) of bulls to the Lord”? (Exodus 24:5). What does Rabbi Yosei do about this? They were whole ( shelemim ), as they did not undergo flaying and cutting. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings to God”? (Exodus 18:12). What does Rabbi Yosei do about this? It is according to the one who said: Yitro came after the giving of the Torah. Rav Huna said: Rabbi Yanai and Rabbi Ḥiyya Rabba disagreed. Rabbi Yanai said Yitro came before the giving of the Torah. Rabbi Ḥiyya Rabba said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree: The one who said that he came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings, and the one who said that he came after the giving of the Torah holds that they sacrificed [only] burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake north” (Song of Songs 4:16) – this refers to the burnt offering that was slaughtered in the north. What is meant by “awake”? Something that was dormant and is now re-awakened. “And come south” (Song of Songs 4:16) – this is the peace offering that could be slaughtered in the south. What is meant by “and come”? Something that was a new concept. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina, as it is written: “This is the law of the burnt offering: that is the burnt offering” (Leviticus 6:2) – which the descendants of Noah used to sacrifice. But when it comes to the peace offering: “This is the law of the peace offering that one will sacrifice to the Lord” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice”; from here on. ⁶“The Lord turned to Abel and to his offering” – He was contented with him [personally]. “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him. “Cain was very incensed ( vayiḥar ), and his face became downcast” – it became like fire. can also mean “he was burning.” “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast? Truly, if you do good, it will be lifted up [ se’et ]” – blessing, as it says: “Aaron raised [ vayisa ] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [ vehisiu ] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, in the sense of noseh avon – bearing iniquity. but if not, the sin of that man will be overflowing. in the sense of se’a – a large dry measure. Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [ nesui ], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression literally means raised. and his transgression does not stand above him, as it is stated: “Sin [ ḥatat ] crouches [ rovetz ] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz . – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine. Initially, it is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber who was sitting at a crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back. That is what is written: “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels, it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age. What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace, ). as it is stated: “If the inclination is near, protect yourself ( titzor ) with peace, [with peace]” (Isaiah 26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3). And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7). Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself ( titzor ) with peace.” If you do so, I will ascribe to you as though you created ( yatzarta ) two worlds. as “create” rather than “protect yourself.” “ Titzor peace” alone is not written here, but rather, “peace, peace. And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].” ⁷“Cain said to Abel his brother. It was when they were in the field. Cain rose up against Abel his brother and killed him” (Genesis 4:8). “Cain said to Abel his brother. It was when they were…” – about what were they quarreling? They said: ‘Let us divide the world between us.’ One took the land and one took the movable property. This one said: ‘The land on which you are standing is mine.’ That one said: ‘What you are wearing is mine.’ That one said: ‘Take it off.’ This one said: ‘Fly.’ As a result: “Cain rose up against Abel his brother and killed him.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Both of them took the land and both of them took the movable property. Regarding what, then, were they quarreling? Rather, this one said: ‘The Temple shall be built in my domain,’ and that one said: ‘The Temple shall be built in my domain,’ as it is stated: “It was when they were in the field,” and “field” is nothing other than the Temple, as it says: “Zion will be plowed like a field” (Micah 3:12). As a result: “Cain rose up against Abel his brother…” Yehuda bar Rabbi said: They were quarreling over [who would wed] the first Eve. 17:7, 18:4. Rabbi Aivu said: The first Eve had returned to dust. Regarding what, then, were they quarreling? Rabbi Huna said: An extra twin sister was born with Abel. This one [Cain] said: ‘I will take her, as I am the firstborn.’ That one [Abel] said: ‘I will take her, as she was born with me.’ As a result: “Cain rose up.” ⁸Rabbi Yoḥanan said: Abel was stronger than Cain, as the verse need not have stated: “rose up.” Rather, it teaches that he had been situated underneath him. He [Cain] said to him: ‘There are the two of us in the world, what will you go and say to Father?’ He [Abel] became filled with mercy for him [and released him]. Immediately, he [Cain] rose up against him and killed him. From there they say: Do not do a favor for a wicked person, and evil will not befall you. “And killed him” – with what did he kill him? Rabban Shimon ben Gamliel said: He killed him with a stick, as it is stated: “Or [have I slain] a child by my bruise?” (Genesis 4:23) – an item that causes a bruise. The Rabbis say: He killed him with a stone, as it is stated: “Have I slain a man by my wound?” (Genesis 4:23) – an item that causes wounds. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: Cain looked from where his father had slaughtered that bull in whose regard it is stated: “And may it be pleasing to the Lord like an ox and bull” (Psalms 69:32), and he killed him from there, from the place of the neck, from the place of the signs. Who buried him? Rabbi Elazar ben Pedat said: The birds of the heavens and the kosher beasts buried him, and the Holy One blessed be He rewarded them with the two blessings that one recites over them – one for slaughter and one for covering the blood. ⁹Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw their swords [and stretch their bows to topple the poor and the needy, to slaughter those who are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) – “restless and itinerant you shall be on the earth” (Genesis 4:12). “The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my brother's keeper?” (Genesis 4:9). “The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who was walking in the middle of a highway. He found a slain corpse with someone standing over him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you, and you are inquiring about him from me?’ He said to him: ‘What you have said is of no consequence.’ “He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground” (Genesis 4:10). This is analogous to one who entered a garden, picked berries, and ate them. The owner of the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing in my hand.’ He said to him: ‘But your hands are stained.’ So, Cain said to the Holy One blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him: ‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10). This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The owner of the pasture pursued him. He said to him: ‘What is in your hand?’ He said: ‘There is nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed be He said to Cain: “The voice of your brother’s blood…” Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [ dam ]” is not written here, but rather, “Your brother’s bloods [ damim ]” – his blood and the blood of his potential descendants. Rabbi Huna said: “The bloods [ demei ] of Navot” (II Kings 9:26). “The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods [ demei ] of Navot and the bloods [ demei ] of his sons” – his blood and the blood of his potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died” (II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood and the blood of his potential descendants. Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to enunciate it: This is analogous to two athletes who were standing and wrestling before the king. Had the king wished, he could have separated them, but the king did not wish to separate them. One overpowered his counterpart and killed him. He [the victim] was screaming and saying: ‘Who will demand justice for me before the king?’ So, “the voice of your brother’s blood is crying out to Me from the ground.” It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet. And it could not go down [into the ground] and remain there, as no man had ever been buried there, so his blood was cast upon the trees and upon the stones. ¹⁰“Now, you are cursed from the ground that opened its mouth to take your brother's blood from your hand” (Genesis 4:11). “Now, you are cursed” – Rabban Shimon ben Gamliel said: In three places the verse spoke tersely. “Now you are cursed”; “if the Lord will create a creation” (Numbers 16:30); “I opened my mouth to the Lord” (Judges 11:35). “When you cultivate the ground, it will not continue giving its strength to you; restless and itinerant you shall be on the earth” (Genesis 4:12). “When you cultivate the ground, it will not continue giving its strength to you” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: To you it will not give, but to others it will give. Rabbi Yosei bar Ḥanina said: Neither to you nor to others. Similarly, “Much seed you will take out to the field, [but little you will gather]” (Deuteronomy 28:38) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: One would plant one se’a and gather in one se’a . Rabbi Neḥemya said: If so, from where would he earn a livelihood? Rather, that which is fit to produce twenty units will produce sixteen, and that which is fit to produce ten will produce five. Alternatively, “When you cultivate the ground, it will not continue giving its strength to you” – its strength it will not give to you, but your strength it will give to you. All your strength it will not give you; it will give you some of your strength. ¹¹“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). “Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). You bear the upper worlds and the lower worlds, but You are unable to bear my transgression? Another matter, My iniquity is greater than Father’s. Father violated a lesser commandment and was expelled from the Garden of Eden. This [what I have done] is the severe transgression of bloodshed, all the more so that my iniquity is great. “Behold, You have banished me today from the face of the land and from Your face shall I be hidden, and I will be restless and itinerant on the earth and anyone who finds me will kill me” (Genesis 4:14). “Behold, You have banished” – yesterday You banished Father, and today you are banishing me; “Behold, You have banished me today.” Can I possibly be hidden from Your face, being restless and itinerant on the earth…? ¹²“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not smite him” (Genesis 4:15). “The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand justice for Abel’s blood. He [God] said to them: “Therefore” I am saying: “Anyone who kills Cain” will be killed. Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed. Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers, as he had no one from whom he could learn. From here on, “anyone who kills Cain” will be killed. “The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: “He caused the orb of the sun to shine for him. Rabbi Neḥemya said: Would the Holy One blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the latter sign]” (Exodus 4:8). Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him. Rav said: He rendered him a “sign” for murderers. Rabbi Ḥanin said: He rendered him a “sign” for penitents. Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the Flood came and washed him away, as it is stated: “He obliterated all existence [ haykum ] that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [ vayakam ]” (Genesis 4:8). ¹³“Cain departed [ vayetze ] from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Cain departed from the presence of the Lord” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He cast the words behind him and departed, as though deceiving the Most High. Rabbi Berekhya said in the name of Rabbi Elazar ben Rabbi Shimon: He departed as one who shows a split hoof, and as one who deceives his Creator. Rabbi Ḥama said in the name of Rabbi Ḥanina bar Rabbi Yitzḥak: He departed joyfully, just as it says: “Here he is going out [ yotze ] to meet you [and he will see you and he will rejoice in his heart]” (Exodus 4:14). Adam the first man encountered him. He said to him: ‘What became of your sentence?’ He said to him: ‘I repented and reached a settlement.’ Adam the first man began beating himself on the face, saying: ‘Such is the power of repentance, and I did not know.’ Immediately, Adam the first man stood and said: “A psalm, a song for the Shabbat day…” (Psalms 92:1). Rabbi Levi said: Adam the first man said this Psalm, but it was forgotten from his generation, and Moses came and reintroduced it in his own name: 14b and Rashi). Moreover, the first letters of the words of the verse: Mizmor shir leyom haShabbat – mem , shin , lamed , heh – can be combined to create leMoshe – to Moses. “A psalm, a song for the Shabbat is expounded in the sense of repentance [ teshuva ]. day. It is good to give thanks [ lehodot ] is expounded in the sense of confession [ vidui ]. to the Lord…” (Psalms 92:1–2).