Bereshit Rabbah 22

וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וגו' (בראשית ד, א), (תהלים כה, ו): זְכֹר רַחֲמֶיךָ ה' וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה, לָא מִן דְּכַדּוּן, אֶלָּא כִּי מֵעוֹלָם הֵמָּה, אָמַר רַבִּי יְהוֹשֻׁע בַּר נְחֶמְיָה שֶׁבָּם נִהַגְתָּ עִם אָדָם הָרִאשׁוֹן, שֶׁכָּךְ אָמַרְתָּ לוֹ (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, וְאִלּוּלֵי שֶׁנָּתַתָּ לוֹ יוֹם אֶחָד מִשֶּׁלָּךְ שֶׁהוּא אֶלֶף שָׁנָה, הֵיאַךְ נִזְקָק לְהַעֲמִיד תּוֹלָדוֹת.

“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?

וְהָאָדָם יָדַע וגו', רַבִּי הוּנָא וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, לֹא שִׁמְשָׁה בְּרִיָּה קֹדֶם לְאָדָם הָרִאשׁוֹן, וַיֵּדַע אֵין כְּתִיב כָּאן, אֶלָּא וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ, הוֹדִיעַ דֶּרֶךְ אֶרֶץ לַכֹּל. דָּבָר אַחֵר, וְהָאָדָם יָדַע, יָדַע מֵאֵיזוֹ שַׁלְוָה נִשְׁלָה, יָדַע מָה עָבְדַת לֵיהּ חַוָּה. אָמַר רַב אַחָא חִיוְיָא חִיוְיִךְ וְאַתְּ חִיוְיָא דְאָדָם. וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו, וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה.

“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 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, so instead, it stated “with God” [et Hashem]. 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.

וַתֹּסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל (בראשית ד, ב), הֲדָא מְסַיְּעָא לְרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה דְּאָמַר עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה. וַתּוֹסֶף לָלֶדֶת, תּוֹסֶפֶת לַלֵּדָה וְלֹא תוֹסֶפֶת לָעִבּוּר. וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִּן הָיָה עֹבֵד אֲדָמָה, שְׁלשָׁה הֵן שֶׁהָיוּ לְהוּטִים אַחַר הָאֲדָמָה, וְלֹא נִמְצָא בָם תּוֹעֶלֶת, וְאֵלּוּ הֵן: קַיִן, עוֹבֵד אֲדָמָה, נֹחַ (בראשית ט, כ): וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה. עֻזִּיָּהוּ (דברי הימים ב כו, י): אִכָּרִים וְכֹרְמִים בֶּהָרִים וּבַכַּרְמֶל כִּי אֹהֵב אֲדָמָה הָיָה.

“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).

וַיְהִי מִקֵּץ יָמִים (בראשית ד, ג), רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. רַבִּי אֱלִיעֶזֶר אָמַר בְּתִשְׁרֵי נִבְרָא הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ אָמַר בְּנִיסָן נִבְרָא הָעוֹלָם. מַאן דְּאָמַר בְּתִשְׁרֵי נִבְרָא הָעוֹלָם עָשָׂה הֶבֶל קַיָּם מִן הַחַג וְעַד הַחֲנֻכָּה. מַאן דְּאָמַר בְּנִיסָן נִבְרָא הָעוֹלָם עָשָׂה הֶבֶל קַיָּים מִן הַפֶּסַח וְעַד הָעֲצֶרֶת. בֵּין לְדִבְרֵי אֵלּוּ בֵּין לְדִבְרֵי אֵלּוּ הַכֹּל מוֹדִים שֶׁלֹא עָשָׂה הֶבֶל בָּעוֹלָם יוֹתֵר מֵחֲמִשִּׁים יוֹם.

“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.

וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַה' (בראשית ד, ג), מִן הַפְּסוֹלֶת, לְאָרִיס רַע שֶׁהָיָה אוֹכֵל אֶת הַבַּכּוּרוֹת, וּמְכַבֵּד לְבַעַל הַשָּׂדֶה אֶת הַסְּיָיפוֹת. (בראשית ד, ד): וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכֹוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵיהֶן, רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי אֶלְעָזָר אָמַר הִקְרִיבוּ בְּנֵי נֹחַ שְׁלָמִים. וְרַבִּי יוֹסֵי אָמַר עוֹלוֹת הִקְרִיבוּ. אֲתֵיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בַּר חֲנִינָא וְהָכְתִיב: וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵיהֶן, דָּבָר שֶׁחֶלְבּוֹ קָרֵב, מַה עָבַד לֵיהּ לְרַבִּי יוֹסֵי, עָבִיד לֵיהּ מִן שַׁמְנֵיהוֹן. אֲתֵיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי וְהָא כְתִיב (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַה' פָּרִים, מַה עָבִיד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, שְׁלֵמִים בְּלֹא הֶפְשֵׁט וְנִתּוּחַ. אֶתֵיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי וְהָא כְתִיב (שמות יח, יב): וַיִּקַּח יִתְרוֹ חֹתֵן משֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים, מָה עֲבַד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, כְּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ. אָמַר רַב הוּנָא אִיתְפַּלְגוּן רַבִּי יַנַּאי וְרַבִּי חִיָּא רַבָּה, רַבִּי יַנַּאי אָמַר קֹדֶם מַתַּן תּוֹרָה בָּא יִתְרוֹ, וְרַבִּי חִיָּא רַבָּה אָמַר אַחַר מַתַּן תּוֹרָה בָּא. אָמַר רַבִּי חֲנִינָא וְלֹא פְּלִיגֵי מַאן דְּאָמַר קֹדֶם מַתַּן תּוֹרָה בָּא, הִקְרִיבוּ בְּנֵי נֹחַ שְׁלָמִים, וּמַאן דְּאָמַר אַחַר מַתַּן תּוֹרָה בָּא, עוֹלוֹת הִקְרִיבוּ. וְהָא מְסַיְּעָא לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא (שיר השירים ד, טז): עוּרִי צָפוֹן, זוֹ הָעוֹלָה שֶׁהָיְתָה נִשְׁחֶטֶת בַּצָּפוֹן, מַהוּ עוּרִי, דָּבָר שֶׁהָיָה יָשֵׁן וּמִתְעוֹרֵר. (שיר השירים ד, טז): וּבוֹאִי תֵימָן, אֵלּוּ שְׁלָמִים שֶׁהָיוּ נִשְׁחָטִים בַּדָּרוֹם. וּמַהוּ וּבוֹאִי, דָּבָר שֶׁל חִדּוּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי קְרָא מְסַיְּעָא לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא, דִּכְתִיב (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִיא הָעֹלָה, שֶׁהָיוּ בְּנֵי נֹחַ מַקְרִיבִים, כַּד אָתֵי לִשְׁלָמִים (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, אֲשֶׁר הִקְרִיבוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יַקְרִיבוּ, מִכָּאן וּלְהַבָּא.

“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.

וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ (בראשית ד, ד), נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה, לֹא נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו, נַעֲשׂוּ כָּאוּר. (בראשית ד, ו): וַיֹּאמֶר ה' אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ, (בראשית ד, ז): הֲלוֹא אִם תֵּיטִיב שְׂאֵת, בְּרָכָה, כְּמָה דְּאַתְּ אָמַר (ויקרא ט, כב): וַיִּשָּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרְכֵם. וְאִם לֹא תֵיטִיב שְׂאֵת, קְלָלָה, דִּכְתִיב (ויקרא כב, טז): וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה. דָּבָר אַחֵר, אִם תֵּיטִיב אֲנִי מוֹחֵל לְךָ עַל עֲוֹנוֹתֶיךָ, וְאִם לָאו חֶטְאוֹ שֶׁל אוֹתוֹ הָאִישׁ גָּדוּשׁ וּמְגֻדָּשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַמֵּי אָמַר (תהלים לב, ט): לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה, אַשְׁרָיו לְאָדָם שֶׁהוּא גָּבוֹהַּ מִפִּשְׁעוֹ וְלֹא פִּשְׁעוֹ גָּבוֹהַּ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית ד, ז): לַפֶּתַח חַטָּאת רֹבֵץ, חַטָּאת רוֹבֶצֶת אֵין כְּתִיב כָּאן, אֶלָּא חַטָּאת רֹבֵץ, בַּתְּחִלָּה הוּא תַּשׁ כִּנְקֵבָה, אַחַר כָּךְ הוּא מִתְגַּבֵּר כְּזָכָר. אָמַר רַבִּי עֲקִיבָא בַּתְּחִלָּה דּוֹמֶה לְחוּט שֶׁל עַכָּבִישׁ, וּלְבַסּוֹף נַעֲשָׂה כַּקֶּלַע הַזּוֹ שֶׁל סְפִינָה, הֲדָא הוּא דִכְתִיב (ישעיה ה, יח): הוֹי משְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. אָמַר רַבִּי יִצְחָק בַּתְּחִלָּה הוּא נַעֲשָׂה אוֹרֵחַ, וְאַחַר כָּךְ הוּא נַעֲשָׂה בַּעַל הַבַּיִת, הֲדָא הוּא דִכְתִיב (שמואל ב יב, ד): וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא לוֹ, הֲרֵי אוֹרֵחַ, וַיִּקַּח אֶת כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו, הֲרֵי בַּעַל הַבַּיִת. אָמַר רַבִּי תַּנְחוּם בַּר מֶרְיוֹן אִית כַּלְבִּין בְּרוֹמִי דְּיָדְעִין לְמִשְׁתַּדְּלָא, אָזֵיל וְיָתֵיב קַמֵּי פְּלָטֵירָא, וַעֲבֵיד גַּרְמֵיהּ מִתְנַמְנֵם וּמָרֵי פְּלָטֵירָא מִתְנַמְנֵם, וְהוּא שָׁמוּט עִגּוּלָא אַאַרְעָא עַד דְּהַוְיָא מְצַמֵּית לוֹן הוּא מִשְׂתַּכֵּר עִגּוּלָא וּמְהַלֵּךְ בֵּיהּ. אָמַר רַבִּי אַבָּא הַיֵּצֶר הַזֶּה דּוֹמֶה לְלִסְטִים שָׁפוּף שֶׁהָיָה יוֹשֵׁב בְּפָרָשַׁת דְּרָכִים, כָּל מַאן דְעָבַר הֲוָה אָמַר הַב מַה דְּעַלָּךְ, עָבַר פִּקֵּחַ אֶחָד וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת לִגְזֹל לוֹ כְּלוּם, הִתְחִיל מְכַתְּתוֹ. כָּךְ כַּמָּה דּוֹרוֹת אִבֵּד יֵצֶר הָרָע, דּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, וְדוֹר הַמַּבּוּל, כֵּיוָן שֶׁעָמַד אַבְרָהָם אָבִינוּ וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת, הִתְחִיל מְכַתְּתוֹ, הֲדָא הוּא דִּכְתִיב (תהלים פט, כד): וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף. אָמַר רַבִּי אָמֵי אֵין יֵצֶר הָרָע מְהַלֵּךְ לִצְדָדִים אֶלָּא בְּאֶמְצַע פְּלַטְיָא, וּבְשָׁעָה שֶׁהוּא רוֹאֶה אָדָם מְמַשְׁמֵשׁ בְּעֵינָיו, מְתַקֵּן בְּשַׂעֲרוֹ, מִתְלָא בַּעֲקֵבוֹ, הוּא אוֹמֵר הָדֵין דִּידִי, מַאי טַעְמֵיהּ (משלי כו, יב): רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לַכְּסִיל מִמֶּנוּ. אָמַר רַבִּי אָבִין כָּל מִי שֶׁמְפַנֵּק אֶת יִצְרוֹ בְּנַעֲרוּתוֹ, סוֹפוֹ לִהְיוֹת מָנוֹן עָלָיו בְּזִקְנוּתוֹ, מַאי טַעְמָא (משלי כט, כא): מְפַנֵּק מִנֹעַר עַבְדּוֹ וְאַחֲרִיתוֹ יִהְיֶה מָנוֹן. רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, דָּחֵהוּ בְּדִבְרֵי תוֹרָה, אִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שָׁלוֹם אֵין כְּתִיב כָּאן אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ, תַּלְמוּד לוֹמַר (ישעיה כו, ג): כִּי בְךָ בָּטוּחַ, וּכְבָר הִכְתַּבְתִּי לְךָ בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ. רַבִּי סִימוֹן אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, שַׂמְּחֵהוּ בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת שְׁנֵי הָעוֹלָמוֹת. תִּצֹּר שָׁלוֹם אֵין כְּתִיב כָּאן, אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ כְּבָר הִכְתַּבְתִּי בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וגו'.

“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. “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, but if not, the sin of that man will be overflowing. 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 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. 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. “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].”

וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם וגו' (בראשית ד, ח), עַל מָה הָיוּ מִדַּיְּנִים, אָמְרוּ בּוֹאוּ וְנַחֲלֹק אֶת הָעוֹלָם, אֶחָד נָטַל הַקַּרְקָעוֹת וְאֶחָד נָטַל אֶת הַמִּטַּלְטְלִין, דֵּין אָמַר אַרְעָא דְּאַתְּ קָאֵם עֲלָהּ דִּידִי, וְדֵין אָמַר מַה דְּאַתְּ לָבֵישׁ דִּידִי, דֵּין אָמַר חֲלֹץ, וְדֵין אָמַר פְּרַח, מִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵּהוּ, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר שְׁנֵיהֶם נָטְלוּ אֶת הַקַּרְקָעוֹת, וּשְׁנֵיהֶן נָטְלוּ אֶת הַמִּטַּלְטַלִין, וְעַל מָה הָיוּ מִדַּיְּנִין, אֶלָּא זֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה וְזֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה, שֶׁנֶּאֱמַר: וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה, וְאֵין שָׂדֶה אֶלָּא בֵּית הַמִּקְדָּשׁ, הֵיךְ מַה דְּאַתְּ אָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵחָרֵשׁ, וּמִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וגו'. יְהוּדָה בַּר אָמֵי אָמַר עַל חַוָּה הָרִאשׁוֹנָה הָיוּ מִדַּיְּנִין, אָמַר רַבִּי אַיְבוּ חַוָּה הָרִאשׁוֹנָה חָזְרָה לַעֲפָרָהּ וְעַל מָה הָיוּ מִדַּיְּנִין, אָמַר רַבִּי הוּנָא תְּאוֹמָה יְתֵרָה נוֹלְדָה עִם הֶבֶל, זֶה אוֹמֵר אֲנִי נוֹטְלָהּ שֶׁאֲנִי בְּכוֹר, וְזֶה אוֹמֵר אֲנִי נוֹטְלָהּ שֶׁנּוֹלְדָה עִמִּי, וּמִתּוֹךְ כָּךְ וַיָּקָם קַיִן.

“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. 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.”

אָמַר רַבִּי יוֹחָנָן הֶבֶל הָיָה גִּבּוֹר מִקַּיִן, שֶׁאֵין תַּלְמוּד לוֹמַר וַיָּקָם, אֶלָּא מְלַמֵּד שֶׁהָיָה נָתוּן תַּחְתָּיו, אָמַר לוֹ שְׁנֵינוּ בָּעוֹלָם מָה אַתְּ הוֹלֵךְ וְאוֹמֵר לְאַבָּא, נִתְמַלֵּא עָלָיו רַחֲמִים, מִיַּד עָמַד עָלָיו וַהֲרָגוֹ, מִן תַּמָּן אִינוּן אָמְרִין טַב לְבִישׁ לָא תַעֲבֵד וּבִישׁ לָא יִמְטֵי לָךְ. וַיַּהַרְגֵּהוּ, בַּמֶּה הֲרָגוֹ, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר בְּקָנֶה הֲרָגוֹ, שֶׁנֶּאֱמַר (בראשית ד, כג): וְיֶלֶד לְחַבֻּרָתִי, דָּבָר שֶׁעוֹשֶׂה חַבּוּרָה. וְרַבָּנָן אָמְרֵי בְּאֶבֶן הֲרָגוֹ, שֶׁנֶאֱמַר (בראשית ד, כג): כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, דָּבָר שֶׁהוּא עוֹשֶׂה פְּצָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בַּר חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר נִתְבּוֹנֵן קַיִן מְהֵיכָן שָׁחַט אָבִיו אוֹתוֹ הַפָּר, שֶׁנֶּאֱמַר בּוֹ (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר, וּמִשָּׁם הֲרָגוֹ, מִמְּקוֹם הַצַּוָּאר מְקוֹם הַסִּימָנִין. וּמִי קְבָרוֹ, אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת עוֹפוֹת הַשָּׁמַיִם וְחַיּוֹת טְהוֹרוֹת קְבָרוּהוּ, וְנָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרָן שְׁתֵּי בְּרָכוֹת שֶׁמְבָרְכִים עֲלֵיהֶן, אַחַת לִשְׁחִיטָה וְאַחַת לְכִסּוּי הַדָּם.

Rabbi 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.

רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב (תהלים לז, יד): חֶרֶב פָּתְחוּ רְשָׁעִים וגו', חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם, זֶה קַיִן. (תהלים לז, יד): לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ זֶה הֶבֶל. (תהלים לז, טו): חַרְבָּם תָּבוֹא בְלִבָּם וגו', (בראשית ד, יב): נָע וְנָד תִּהְיֶה בָּאָרֶץ. (בראשית ד, ט): וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וגו', מָשָׁל לְאִיפַּרְכוֹס שֶׁהָיָה מְהַלֵּךְ בְּאֶמְצַע פְּלַטְיָא, מָצָא הָרוּג וְאֶחָד עוֹמֵד עַל גַּבָּיו, אָמַר לוֹ מִי הֲרָגוֹ, וַאֲמַר לֵיהּ אֲנָא בָּעֵי לֵיהּ גַּבָּךְ, וְאַתְּ בָּעֵי לֵיהּ גַּבִּי, אֲמַר לֵיהּ לֹא אָמַרְתָּ כְּלוּם, מָשָׁל לְאֶחָד שֶׁנִּכְנַס לְגִנָּה וְלִקֵּט תּוּתִין וְאָכַל, וְהָיָה בַּעַל הַגִּנָּה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי יָדֶיךָ מְלֻכְלָכוֹת. כָּךְ אָמַר לוֹ קַיִן לְהַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, ט): הֲשֹׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא רָשָׁע (בראשית ד, י): קוֹל דְּמֵי אָחִיךָ צֹעֲקִים וגו', מָשָׁל לְאֶחָד שֶׁנִכְנַס לְמִרְעֶה וְחָטַף גְּדִי אֶחָד וְהִפְשִׁילוֹ לַאֲחוֹרָיו, וְהָיָה בַּעַל הַמִּרְעֶה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי הוּא מַפְעֶה אַחֲרֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיִן: קוֹל דְּמֵי אָחִיךָ וגו'. רַבִּי יוּדָן וְרַבִּי הוּנָא וְרַבָּנָן. רַבִּי יוּדָן אוֹמֵר דַּם אָחִיךָ אֵין כְּתִיב כָּאן אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבִּי הוּנָא אָמַר (מלכים ב ט, כו): אֶת דְּמֵי נָבוֹת, דַּם נָבוֹת וְדַם בָּנָיו אֵין כְּתִיב כָּאן, אֶלָּא אֶת דְּמֵי נָבוֹת וְאֶת דְּמֵי בָנָיו, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבָּנָן אָמְרִין (דברי הימים ב כד, כה): וַיָּמָת בְּדַם יְהוֹיָדָע, אֵין כְּתִיב כָּאן, אֶלָּא בִּדְמֵי יְהוֹיָדָע, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָשֶׁה הַדָּבָר לְאָמְרוֹ וְאִי אֶפְשָׁר לַפֶּה לְפָרְשׁוֹ, לִשְׁנֵי אַתְּלִיטִין שֶׁהָיוּ עוֹמְדִין וּמִתְגּוֹשְׁשִׁים לִפְנֵי הַמֶּלֶךְ, אִלּוּ רָצָה הַמֶּלֶךְ פֵּרְשָׁן, וְלֹא רָצָה הַמֶּלֶךְ לְפָרְשָׁן, נִתְחַזֵּק אֶחָד עַל חֲבֵרוֹ וַהֲרָגוֹ, וְהָיָה מְצַוֵּחַ וְאָמַר מַאן יִבְעֵי דִּינִי קֳדָם מַלְכָּא, כָּךְ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, לַעֲלוֹת לְמַעְלָה לֹא הָיְתָה יְכוֹלָה שֶׁעֲדַיִן לֹא עָלְתָה לְשָׁם נְשָׁמָה, וּלְמַטָּה לֹא הָיְתָה יְכוֹלָה לַעֲמֹד שֶׁעֲדַיִן לֹא נִקְבַּר שָׁם אָדָם, וְהָיָה דָּמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים.

Rabbi 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.

וְעַתָּה אָרוּר אַתָּה (בראשית ד, יא), אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּשְׁלשָׁה מְקוֹמוֹת דִּבְּרוּ הַכְּתוּבִים בִּלְשׁוֹן מוּעָט, וְעַתָּה אָרוּר אַתָּה, (במדבר טז, ל): וְאִם בְּרִיאָה יִבְרָא ה', (שופטים יא, לה): וְאָנֹכִי פָּצִיתִי פִי לַה': (בראשית ד, יב): כִּי תַעֲבֹד אֶת הָאֲדָמָה לֹא תוֹסֵף תֵּת כֹּחָהּ, רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא. רַבִּי אֶלְעָזָר אָמַר לְךָ אֵינָהּ נוֹתֶנֶת לְאַחֵר נוֹתֶנֶת. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר לֹא לְךָ וְלֹא לְאַחֵר, וְדִכְוָתָהּ (דברים כח, לח): זֶרַע רַב תּוֹצִיא הַשָּׂדֶה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר זוֹרֵעַ סְאָה וּמַכְנִיס סְאָה, אָמַר רַבִּי נְחֶמְיָה אִם כֵּן פַּרְנָסָה מִנַּיִן, אֶלָּא הָרְאוּיָה לַעֲשׂוֹת עֶשְׂרִים עוֹשָׂה שִׁשָּׁה עָשָׂר, וְהָרְאוּיָה לַעֲשׂוֹת עֶשֶׂר עוֹשָׂה חָמֵשׁ. דָּבָר אַחֵר, כִּי תַעֲבֹד אֶת הָאֲדָמָה לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ, כֹּחָהּ אֵינָהּ נוֹתֶנֶת לְךָ כֹּחֲךָ נוֹתֶנֶת לְךָ, כָּל כֹּחֲךָ אֵינָהּ נוֹתֶנֶת לְךָ, נוֹתֶנֶת הִיא לְךָ מִקְצַת כֹּחֲךָ.

“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.

וַיֹּאמֶר קַיִן אֶל ה' גָּדוֹל עֲוֹנִי מִנְּשׂא (בראשית ד, יג), לָעֶלְיוֹנִים וְתַחְתּוֹנִים אַתָּה סוֹבֵל, וּלְפִשְׁעִי אֵין אַתָּה סוֹבֵל. דָּבָר אַחֵר, גָּדוֹל עֲוֹנִי מִשֶּׁל אַבָּא, אַבָּא עַל מִצְוָה קַלָּה עָבַר וְנִטְרַד מִתּוֹךְ גַּן עֵדֶן, זוֹ שֶׁהִיא עֲבֵרָה חֲמוּרָה שְׁפִיכַת דָּמִים עַל אַחַת כַּמָּה וְכַמָּה גָּדוֹל עֲוֹנִי. (בראשית ד, יד): הֵן גֵּרַשְׁתָּ, אֶתְמוֹל גֵּרַשְׁתָּ אֶת אַבָּא, וְעַכְשָׁיו אַתְּ מְגָרְשֵׁנִי, הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם, שֶׁמָּא מִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וְנָד בָּאָרֶץ וגו'.

“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…?

וַיֹאמֶר לוֹ ה' לָכֵן כָּל הֹרֵג קַיִן (בראשית ד, טו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר נִתְכַּנְסוּ בְּהֵמָה חַיָּה וָעוֹף לִתְבֹּעַ דָּמוֹ שֶׁל הֶבֶל, אָמַר לָהֶן לָכֶן אֲנִי אוֹמֵר כָּל הוֹרֵג קַיִן יֵהָרֵג. אָמַר רַבִּי לֵוִי בָּא נָחָשׁ הַקַּדְמוֹנִי לִתְבֹּעַ דִּינוֹ שֶׁל הֶבֶל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָכֵן אֲנִי אוֹמֵר כָּל הוֹרֵג קַיִן יֵהָרֵג. רַבִּי נְחֶמְיָה אָמַר לֹא כְּדִינָן שֶׁל רוֹצְחָנִין דִּינוֹ שֶׁל קַיִן, קַיִן הָרַג וְלֹא הָיָה לוֹ מִמִּי לִלְמֹד, מִכָּאן וָאֵילָךְ כָּל הוֹרֵג קַיִן יֵהָרֵג. (בראשית ד, טו): וַיָּשֶׂם ה' לְקַיִן אוֹת, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אָמַר הִזְרִיחַ לוֹ גַּלְגַּל חַמָּה, אָמַר רַבִּי נְחֶמְיָה לְאוֹתוֹ רָשָׁע הָיָה מַזְרִיחַ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא גַּלְגַּל חַמָּה, אֶלָּא מְלַמֵּד שֶׁהִזְרִיחַ לוֹ הַצָּרַעַת, הֵיךְ מָה דְאַתְּ אָמַר (שמות ד, ח): וְהָיָה אִם לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת וגו'. רַב אָמַר כֶּלֶב מָסַר לוֹ. אַבָּא יוֹסֵי בֶּן קֵסָרִי אָמַר קֶרֶן הִצְמִיחַ לוֹ. רַב אָמַר עֲשָׂאוֹ אוֹת לְרוֹצְחָנִים. רַבִּי חָנִין אָמַר עֲשָאוֹ אוֹת לְבַעֲלֵי תְּשׁוּבָה. רַבִּי לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר תְּלָאוֹ בְּרִפְיוֹן וּבָא מַבּוּל וּשְׁטָפוֹ, שֶׁנֶּאֱמַר (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה, כְּמָה דְאַתְּ אָמַר וַיָּקָם קַיִן וגו'.

“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).

וַיֵּצֵא קַיִן מִלִּפְנֵי ה' (בראשית ד, טז), מֵהֵיכָן יָצָא, רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְבוּ אָמַר הִפְשִׁיל דְּבָרִים לַאֲחוֹרָיו וְיָצָא, כְּגוֹנֵב דַּעַת הָעֶלְיוֹנָה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אָמַר, יָצָא כְּמַפְרִיס וְכִמְרַמֶּה בְּבוֹרְאוֹ. רַבִּי חָמָא בְּשֵׁם רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק אָמַר, יָצָא שָׂמֵחַ, הֵיךְ מָה דְאַתְּ אָמַר (שמות ד, יד): הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וגו', פָּגַע בּוֹ אָדָם הָרִאשׁוֹן אָמַר לוֹ מַה נַּעֲשָׂה בְּדִינְךָ, אָמַר לוֹ עָשִׂיתִי תְּשׁוּבָה וְנִתְפַּשַּׁרְתִּי. הִתְחִיל אָדָם הָרִאשׁוֹן מְטַפֵּחַ עַל פָּנָיו, אָמַר, כָּךְ הִיא כֹּחָהּ שֶׁל תְּשׁוּבָה וַאֲנִי לֹא הָיִיתִי יוֹדֵעַ, מִיָּד עָמַד אָדָם הָרִאשׁוֹן וְאָמַר (תהלים צב, א): מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת וגו'. אָמַר רַבִּי לֵוִי הַמִּזְמוֹר הַזֶּה אָדָם הָרִאשׁוֹן אֲמָרוֹ וְנִשְׁתַּכַּח מִדּוֹרוֹ וּבָא משֶׁה וְחִדְּשׁוֹ עַל שְׁמוֹ, מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת טוֹב לְהוֹדוֹת לַה' וגו'.

“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: “A psalm, a song for the Shabbat day. It is good to give thanks [lehodot] to the Lord…” (Psalms 92:1–2).