וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה׃

The man had been intimate with Eve his wife while they were still in the Garden of Eden. Since Eve gave birth after their banishment, the verse relates the entire story here. And she conceived and gave birth to Cain and said: I have acquired [ kaniti ] a man with the Lord. Eve was amazed by the first human birth, at the fact that she, together with God, created a man that until now did not exist. Eve felt that she could not create man by herself; she was instead a partner with God in giving birth to this new being. To this day, women in labor, and indeed people in general, express similar astonishment at the wonder of childbirth.

וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃

She continued to give birth to his brother, who was called Abel. In contrast to Cain, no reason is given for the choice of Abel’s name. Many explain that the name alludes to Abel’s sad demise; like hevel , vapor, nothing was left of him. His name can also be interpreted in a positive manner, as a reference to a breath of wind, as if the birth of Abel revealed something of a spiritual nature. If so, this passage touches on the foundations of human existence: The first child, Cain, sparked amazement at the birth process itself, whereas the second child, Abel, revealed the wonder of diversity, which is inherent in the human spirit. Although mankind would eventually become accustomed to these marvels, for Adam and Eve the fact that such diverse children could emerge from the same parents was truly remarkable. It is unknown how these two children differed from one another at birth, although the differences between them eventually manifested themselves in behavior: Abel was a shepherd; he would milk the sheep and shear their wool, but he did not eat their meat; and Cain was a cultivator of the ground.

וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה׃

It happened, after some time, perhaps years later. According to one opinion, this occurred forty years after the birth of Cain and Abel. Cain brought from the fruit of the ground an offering to the Lord. In contrast to various theories claiming otherwise, this episode indicates the fundamental nature of bringing an offering and that this concept was not introduced by foreign cultures. From the very beginnings of humanity, people felt the need to bring gifts to God. Later, these gift offerings would be called burnt offerings, as they were burnt in their entirety in God’s honor. These offerings were not considered a tax; they were not even obligatory. Although the Recipient of the gift has no need for it, the gift offering allows the giver to express his feelings toward Him.

וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃

And Abel, he too brought an offering to God from the firstborn of his flock and from the choicest of them; and the Lord turned toward Abel and to his offering. The verse does not explain how this acceptance expressed itself. Perhaps a fire descended from heaven upon Abel’s offering, as occurred in other instances, or perhaps it was evident that Abel’s offering was accepted because he was in high spirits or experienced some euphoric state.

וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃

But toward Cain and to his offering He did not turn. The two brothers were presumably close in age and had similar characteristics. God’s preference for one brother over the other was therefore highly upsetting for the one who was rejected. Cain was very incensed, and his face became downcast. Understood literally, this expression is an accurate and straightforward description of the behavior of a shamed, disappointed, and angry individual, who lowers his face toward the ground.

וַיֹּ֥אמֶר יְהוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃

The Lord said to Cain: Why are you incensed, and why did your face become downcast? While it is true that I chose Abel, why are you angry? Although you were not chosen, I did not harm you. Why, then, do you feel despised and ashamed? God reproved Cain for his jealousy, an emotion that easily leads to unjustified rage.

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ׃

Truly, if you do good, you will be elevated. If you improve your deeds and behave properly, you will be elevated. This phrase might be an indication that Cain did not bring his offering wholeheartedly, or that he did not select his choicest produce, as expounded by the Sages. And if you do not do good, remember that sin crouches at the entrance. Beyond the very existence of evil is the concept of sin, which is the introduction of evil into the world through the deeds of man. In this figurative representation, sin is depicted as a living creature that prowls at an entrance and seeks to enter. Behind this verse lies the perception that when a person acts properly, he thereby prevents sin from controlling him, while if he does not, even if he does not actually perform evil, sin crouches at the entrance. And its desire is for you. In contrast to the common perception of man as the one who desires to sin, the verse describes the personified sin as seeking to control man. But you may rule over it. It is within man’s potential to rule over sin. He must keep in mind that sin is ever present, and that it seeks to build itself and grow powerful by attaching itself to him. As long as man is the one in control, and he does not let it conquer him, his existence is assured.

וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃

Although Cain heard the words of God, he did not internalize them at all and held firm to his jealousy: Cain said to Abel his brother. The verse does not specify what Cain said to Abel. Perhaps he suggested that they travel somewhere together. Maybe he leveled harsh accusations against him or informed him of God’s statement. In any case, there was some conversation between Cain and Abel that amplified the friction between them: It happened when they were in the field, when they happened to be alone, that Cain arose against Abel his brother and killed him. In his overpowering rage, Cain fell upon Abel and killed him.

וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃

At the dawn of humanity, man was still capable of hearing the word of God directly: The Lord said to Cain: Where is Abel your brother? Similar to the question posed to Adam on the heels of his transgression: Where are you? God turned to Cain with a question following his sin. There were many possible responses to God’s question. Cain could have broken down in tears and admitted that he had committed a terrible crime. Instead, he feigned ignorance: He said: I do not know. It is unknown what Cain did with Abel’s body after killing him. Perhaps he threw it aside, or buried it, or maybe he simply left it untouched. It is entirely possible that Cain’s response was sincere, as this was the first human death. If so, his response bears relevance to one of mankind’s burning questions: What happens to a person after he dies? Nevertheless, the conclusion of his response indicates a denial of responsibility: Am I my brother’s keeper?

וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃

He, God, said to Cain: What have you done? Think about your actions. Do not behave like those individuals, and this includes criminals, who attempt to justify or rationalize their behavior by claiming: It happened spontaneously, or: I lost my temper. The voice of your brother’s blood cries out to Me from the ground. The murder itself calls out with the cry of unfulfilled life. The spilled blood screams out not only over the pain and the injustice but also for the loss of life itself.

וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃

Now, cursed are you from the ground that opened its mouth to take your brother’s blood from your hand. In contrast to the various midrashim that discuss how the blood of certain murder victims was not swallowed up by and continued to bubble up on the ground, Abel’s blood was accepted by the ground, as it were, and absorbed by it. The ground is therefore involved in Cain’s curse.

כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃

When you cultivate the ground, it shall not continue giving its strength to you. The ground is cursed on your account; it shall cease to be a source of life for you. Instead, restless and itinerant shall you be on the earth. You shall wander the earth and suffice with what you find during your travels. You are not banished from the ground itself, but from its produce. You no longer have any share in the life stored in the ground.

וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃

Cain said to the Lord: My punishment [ avoni ] is greater than I can bear. Although the word avon is usually interpreted as iniquity, it seems more likely that Cain was referring to his punishment rather than the deed itself. Indeed, there are many instances in which the words avon , iniquity, ḥet , transgression, and pesha , sin, are used in reference to a punishment instead of a deed. This interpretation suits the continuation of Cain’s statement:

הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כָל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃

Behold, You have banished me this day from the face of the land. The ground no longer accepts me, and I feel as though the land is burning beneath my feet. Consequently, I cannot settle anywhere. And from Your face shall I be hidden. How will I be able to present myself before You? Cain was warned that sin crouches at the entrance (4:7). Now, after allowing sin to control him to such an extent that he killed his brother, he was too ashamed to bare his face before God. I shall be restless and itinerant on the earth, and anyone who finds me will kill me. I am now exposed to all the dangers of the world. I will find no security anywhere on earth; I cannot even take shelter in Your presence, and I am unprotected from other living creatures. Cain’s statement expresses the loneliness of a murderer, who feels that the entire world despises him.

וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ׃

The Lord said to him: Therefore, anyone who kills Cain, vengeance shall be taken on him sevenfold. Although you sinned, you will not be punished with immediate death. Rather, you shall be provided with some form of protection, so that you will be able to continue living. The Lord placed a sign for Cain, so that anyone who finds him shall not smite him. This sign, whatever it was, somehow enabled Cain to bear his punishment.

וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃

Cain departed from the presence of the Lord and lived in the land of Nod, east of Eden. Some commentaries hold that this was an actual land called Nod. Others interpret the verse as meaning that Cain attempted to settle in various lands, but he was cast out of each one. Consequently, he was left to wander [ noded ] from land to land. According to this explanation, the emphasis on the fact that Cain dwelled east of Eden serves to further highlight Cain’s broken state: Cain was from the second generation following the banishment from the Garden of Eden, and now he himself had been exiled.

וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃

At this stage, the propagation of the human race was effected through marriage between siblings. Adam and Eve begot girls, who became their brothers’ wives: Cain was intimate with his wife and she conceived, and gave birth to a son called Hanokh; he, Cain, was the builder of a city. Cain was not just the cursed son; he was also the creative son. As the preceding verses will describe, this creativity was apparent in his descendants as well. And he, Cain, called the name of the city after the name of his son Hanokh. This name alludes to ḥanikha , beginning. Cain chose this name for the city because it marked the beginning of the craft of building. It may also serve as an indication that Cain became educated [ hitḥanekh ]. However, Cain’s central motive in building a city was his desire to connect to a place and establish roots within it. However, due to the curse imposed upon him, he was unable to actually live in this city. Indeed, the Torah refers to Cain’s construction of the city in the progressive tense, indicating that it was never definitely completed. Rather, throughout his wanderings to and from the land of Nod, he would return to this place to add a stone or two. In this manner, the city was slowly built.

וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיּיָאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃

The verse lists Cain’s descendants. A son called Irad was born to Hanokh; and Irad begot Mehuyael; and Mehuyael begot Metushael; and Metushael begot Lemekh. A comparison with the genealogy in the following chapter reveals that the descendants of Seth had names that were similar to those of the descendants of Cain. Apparently, in those times, many children born in the same generation were called by similar names.

וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃

The verse momentarily dwells on Lemekh on account of his unique behavior: Lemekh took for himself two wives. This is possibly the first instance of polygamy. At first each man married just one woman. This was never explicitly commanded by God, but arose from a basic intuition. Still, by taking two wives Lemekh breached the existing boundaries. This is a further expression of the ambition of Cain’s family to grow and create, although it is possible that Lemekh simply lusted after more than one woman or that he married his second wife because the first had yet to produce children. The name of one was Ada, and the name of the other Tzila.

וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃

Ada gave birth to Yaval; he was the forerunner of those who dwell in tents and raise livestock. Yaval, like his father Lemekh, introduced a new practice. Perhaps he was trying to continue Abel’s legacy; indeed, even their names are similar. Although shepherding was already introduced by Abel, he left no descendants, vanishing from the world like hevel , vapor. As a result, a culture of shepherding had yet to develop. By contrast, Cain sought to establish a stable agricultural society, and it can be assumed that his sons followed him and cultivated the ground as well. In addition, Cain sought to build a city, a permanent settlement. Here, one of Cain’s descendants returned to the practice of shepherding and developed it into a distinct culture, thus becoming the forerunner of those who dwell in tents and among livestock.

וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כָּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃

And the name of his brother was Yuval. Yuval, like many of Cain’s progeny, was a creative individual; he was the forerunner of all those who grasp the harp and pipe. He was the first musician, the inventor of the first musical instruments.

וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כָּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃

And Tzila, she too gave birth to Tuval Cain. Just as the names Yaval and Yuval are reminiscent of Abel, the name Tuval Cain combines Abel with Cain, patriarch of this family. Tuval Cain was the forger of every sharp instrument of bronze and iron; he was the first metalworker. Until Tuval Cain, people relied on the simplest materials that were readily available in nature. Tuval Cain’s revolutionary discovery was the extraction of copper and iron from the earth. Although some have criticized Tuval Cain for being responsible for introducing armaments into the world, the verse refers explicitly only to the creative act of metalworking, with no mention of weapons. And the sister of Tuval Cain was Naama.

וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃

Lemekh said to his wives. This is the first poem in the Torah. It is structured in the form of parallels between pairs of phrases, as is common in the poetry of the Bible: Ada and Tzila, hear my voice; wives of Lemekh, listen to my speech; for I have slain a man for my wound and a child for my injury. The Torah does not provide the background for Lemekh’s poem. According to one midrash, Lemekh killed Cain unwittingly, and the phrase “I have slain a man” is Lemekh’s confession. Some commentaries maintain that Lemekh’s statement is not an expression of regret but a boast, as if to say: One who wounds me or bruises me I will kill. It is possible that Lemekh was confessing to his wives that he too participated in some act of killing, not necessarily the murder of Cain, but that he acted unwittingly.

כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

Therefore, as Cain shall be avenged sevenfold, and Lemekh seventy-seven-fold. If God had pity upon Cain and assured him that he would be avenged sevenfold, then I, who killed unwittingly, deserve even greater protection than that provided to Cain (verse 15).

וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃

At first, Adam and Eve had two sons, until one killed the other. It is possible that because of this terrible tragedy of the first murder in the first family, the couple did not immediately want to reproduce. Perhaps they wondered whether they even wanted to bring another child into the world. It took some time until they recovered, after which Adam was intimate with his wife again and she gave birth to a son, and she called his name Seth [Shet]: As God has provided [ shat ] me with another offspring in place of Abel, as Cain killed him. From the continuation of the record of human history, it emerges that Seth was the foundation of mankind. All of humanity descended from him, effectively making him the father of the human race. This is why the Bible uses the expression “sons of Seth” as a synonym for sons of Adam, or people.

וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה׃ (פ)

And to Seth too a son was born; and he called his name Enosh. The name Enosh is also used as a synonym for mankind. Then commenced [ huḥal ] proclaiming the name of the Lord. There are two opposing interpretations of this statement. According to one opinion, this means that during the period of Enosh, people began to institute prayer and organized worship. Previously, Cain and Abel brought offerings out of a spontaneous religious awakening, without any temple or established structure for worship. Only in the generation of Enosh, when human society grew, did there develop an orderly forum for calling in the name of God. According to the second opinion, the term huḥal relates to the words ḥullin , non-sacred, and ḥillul , desecration. That is, in the days of Enosh people began to desecrate the name of God by introducing idol worship. Initially, idolaters believed in the oneness of God, but they thought that entities through which His power is expressed, either through impressive force, beauty, or some unique quality, were also worthy of reverence. It is only a short leap from such a belief to deifying the entities themselves. The calling of various objects and powers in the name of God, whether this occurred at once or as a gradual process of deterioration that merely began in the generation of Enosh, is at the root of idol worship.