וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן וְגוֹ'. יֵשׁ מִקֵּץ שָׁנָה וְיֵשׁ מִקֵּץ שְׁנָתַיִם, וְיֵשׁ יָמִים, וְיֵשׁ אַרְבָּעִים שָׁנָה. אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּנֵי אַרְבָּעִים שָׁנָה הָיוּ קַיִן וָהֶבֶל. וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה, מַהוּ? מִן מוֹתַר מַאֲכָלוֹ. וְרַבָּנָן אָמְרֵי, זֶרַע פִּשְׁתָּן הָיָה, וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן לְפִיכָךְ נֶאֱסַר צֶמֶר וּפִשְׁתִּים, שֶׁנֶּאֱמַר: לֹא תִלְבַּשׁ שַׁעַטְנֵז וְגוֹ' (דברים כב, יא). וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ דִין שֶׁיִּתְעָרֵב מִנְחַת הַחוֹטֵא עִם מִנְחַת הַזַּכַּאי לְפִיכָךְ נֶאֱסַר. And in process of time it came to pass that Cain brought of the fruit of the ground (Gen. 4:3). The process of time (lit. “end of days”) may imply either the end of a year, the end of two years, after a certain number of days, or after forty years. Our sages, of blessed memory, said that Cain and Abel were forty years old when Cain brought of the fruit of the ground. What did he bring as his offering? He brought only the leftovers of his meal. However, the rabbis maintained that Cain brought flaxseed, while Abel brought firstlings of his flock and of the fat thereof (ibid., v. 4). That is why it is ordained that wool and flax must not be mixed, as it is said: Thou shalt nor wear mingled stuff, wool and linen together (Deut. 22:11).31The source of the law of shatnez, prohibiting the wearing of wool and linen together. The Holy One, blessed be He, declared: It is not fitting that a sinner’s offering and the sacrifice of a virtuous man should be coupled. Hence it is forbidden to combine them in a garment.
וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו, מָה אָמַר לוֹ? נְחַלֵּק הָעוֹלָם וַאֲנִי בְּכוֹר וְאֶטֹּל פִּי שְׁנָיִם. אָמַר לוֹ הֶבֶל, אֶפְשָׁר. אָמַר לוֹ קַיִן, אִם כֵּן אֲנִי נוֹטֵל יָתֵר חֵלֶק עַל חֶלְקִי מְקוֹם שֶׁנִּתְקַבֵּל בּוֹ קָרְבָּנֶךָ. אָמַר לוֹ הֶבֶל, לֹא תִטֹּל. וְעַל דָּבָר זֶה נָפְלָה קְטָטָה בֵינֵיהֶם, שֶׁנֶּאֱמַר: וַיְהִי בִהְיוֹתָם בַּשָּׂדֶה. וּלְהַלָּן כְּתִיב: צִיּוֹן שָׂדֶה תֵחָרֵשׁ (ירמיה כו, יח). And Cain spoke unto Abel, his brother (Gen. 4:8). What did he say to him? He said: “Let us divide the world between us, but since I am the eldest, I shall take twice as much.” Abel replied: “Perhaps.” “If we do this,” Cain continued, “I want my share to include the place at which your sacrifice was accepted.” Abel replied: “That, you cannot have.” Thereupon, they began to quarrel, as it is said: And it came to pass while they were in the field that Cain arose (ibid.), and it says elsewhere: Zion shall be plowed as a field (Jer. 26:18).32There are many explanations of the reason for the struggle. See Bereshit Rabbah 22:7, Pirkei de-Rabbi Eliezer 21, Aggadat Shir ha-Shirim 31:17, Ginzberg, Legends of the Jews 1:108. As a consequence of Cain’s action Zion will be destroyed.
וְיֵשׁ אוֹמְרִים: שֶׁאָמַר קַיִן לְהֶבֶל, נְחַלֵּק הָעוֹלָם. אָמַר לוֹ: הֵן. נָטַל הֶבֶל צֹאנוֹ, וְקַיִן אֲדָמָה לַעֲבֹד, וְהִתְנוּ בֵינֵיהֶם שֶׁלֹּא יְהֵא לָזֶה עַל זֶה כְּלוּם. כְּשֶׁנָּטַל הֶבֶל אֶת צֹאנוֹ, הִתְחִיל לִרְעוֹת אֶת הַצֹּאן, וְקַיִן רוֹדֵף אַחֲרָיו מֵהַר לְבִקְעָה וּמִבִּקְעָה לְהַר עַד שֶׁנִּתְאָחֲזוּ זֶה בָזֶה, וְנָצַח הֶבֶל אֶל קַיִן וְנָפַל תַּחְתָּיו. וּכְשֶׁרָאָה קַיִן כָּךְ, הִתְחִיל צֹוֵחַ הֶבֶל אָחִי אַל תַּעֲשֶׂה בִי רָעָה. וְרִחֵם עָלָיו וְהִנִּיחוֹ, וְעָמַד וַהֲרָגוֹ, שֶׁנֶּאֱמַר: וַיָּקָם קַיִן, מִכְּלָל שֶׁנָּפַל. Others contend that Cain told Abel: “Let us divide the world between us,” and Abel replied: “Certainly.” Whereupon Abel took the flocks as his share, and Cain took the land to till. They agreed that neither should take anything belonging to the other. However, after accepting the flock as his share, Abel grazed the flock upon Cain’s land. Cain pursued Abel over hill and vale, until they began wrestling with one another. At first Abel overpowered Cain and threw him to the earth. When Cain realized that he was being defeated, he pleaded: “Abel, my brother, do not harm me.” Because he was a merciful person, Abel released him. As soon as Cain arose he slew Abel, as it is said: Cain arose. The words Cain arose clearly indicate that he must have been hurled to the ground previously.
כֵּיוָן שֶׁהֲרָגוֹ אָמַר אֶבְרַח מִפְּנֵי אָבִי וְאִמִּי, שֶׁאֵין מְבַקְשִׁין אוֹתוֹ אֶלָּא מִמֶּנִּי, שֶׁאֵין אֶחָד בָּעוֹלָם אֶלָּא אֲנִי וָהוּא. מִיָּד נִגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ: מִפְּנֵי אֲבוֹתֶיךָ אַתָּה יָכוֹל לִבְרֹחַ, מִפָּנַי אֵין אַתָּה יָכוֹל לִבְרֹחַ, שֶׁנֶּאֱמַר: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ (ירמיה כג, כד). אָמַר לוֹ: אֵי הֶבֶל אָחִיךָ. אָמַר לוֹ: וַי לוֹ שֶׁרִחֵם עָלֶיךָ וְלֹא הֲרָגְךָ כְּשֶׁנָּפַלְתָּ תַחְתָּיו, וְאַתָּה עָמַדְתָּ וְהָרַגְתָּ אוֹתוֹ. After killing Abel, he said to himself: “I must flee from my mother and father, for they will ask me where he is, since there are only the two of us.” The Holy One, blessed be He, appeared before him immediately, saying: “You can flee from your parents but not from Me, as it is said: Can any man hide himself in secret places that I shall not see him? saith the Lord. Do I not fill heaven and earth? (Jer. 23:24).” The Holy One asked: Where is Abel, your brother? (Gen. 4:9), and then He continued: “Woe unto him who was merciful to you and refrained from killing you when you were beneath him. When he permitted you to rise, you killed him!”
וְהֵיאַךְ הֲרָגוֹ? עָשָׂה לוֹ פְּצִיעוֹת פְּצִיעוֹת, חַבּוּרוֹת חַבּוּרוֹת בָּאֶבֶן בְּיָדָיו וּבְרַגְלָיו, שֶׁלֹּא הָיָה יוֹדֵעַ מֵהֵיכָן נִשְׁמָתוֹ יוֹצֵאת עַד שֶׁהִגִּיעַ לְצַוָּארוֹ. כֵּיוָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵי הֶבֶל אָחִיךָ? אָמַר לוֹ: לֹא יָדַעְתִּי, הֲשׁוֹמֵר אָחִי אָנֹכִי? אַתָּה הוּא שׁוֹמֵר כָּל הַבְּרִיּוֹת וְאַתָּה מְבַקְּשׁוֹ מִיָּדִי? מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְגַנָּב שֶׁגָּנַב כֵּלִים בַּלַּיְלָה וְלֹא נִתְפַּשׂ. לַבֹּקֶר תְּפָשׂוֹ הַשּׁוֹעֵר. אָמַר לוֹ: לָמָּה גָּנַבְתָּ אֶת הַכֵּלִים? אָמַר לוֹ: אֲנִי גַנָּב וְלֹא הִנַּחְתִּי אֻמָּנוּתִי. אֲבָל אַתָּה אֻמָּנוּתְךָ בַּשַּׁעַר לִשְׁמֹר, לָמָּה הִנַּחְתָּ אֻמָּנוּתְךָ וְעַכְשָׁו אַתָּה אוֹמֵר לִי כָּךְ? וְאַף קַיִן כָּךְ אָמַר, אֲנִי הָרַגְתִּי אוֹתוֹ, בָּרָאתָ בִּי יֵצֶר הָרָע, אַתָּה שׁוֹמֵר אֶת הַכֹּל, וְלִי הִנַּחְתָּ אוֹתוֹ לְהָרְגוֹ, אַף אַתָּה שֶׁהֲרַגְתּוֹ שֶּׁנִּקְרֵאתָ אָנֹכִי, שֶׁאִלּוּ קִבַּלְתָּ קָרְבָּנִי כְּמוֹתוֹ, לֹא הָיִיתִי מִתְקַנֵּא בוֹ. מִיָּד הֱשִׁיבוֹ, מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים. מִכָּאן אַתָּה לָמֵד, שֶׁעָשָׂה בוֹ פְּצִיעוֹת פְּצִיעוֹת, וְחַבּוּרוֹת חַבּוּרוֹת. How did he kill him? He inflicted numerous bruises upon his body with a stone. He smote him over his entire body, from his hands and feet to his throat, for he had no way of knowing from where his soul would depart. When the Holy One, blessed be He, asked him: Where is Abel, your brother? he replied: “I know not; am I my brother’s keeper? (Gen. 4:9). You are the guardian of all, yet You seek him from me!” This may be compared to a thief who steals during the night but is not apprehended while committing the crime. When the watchman seizes him the next morning and asks: “Why did you steal those utensils?”, the thief replies: “I am a thief and I did not neglect my profession. Your job is to keep watch at the gate. Why did you neglect your duties? Now you question me?” So Cain retorted: “True, I slew him, but You created the evil inclination within me. Since You are the guardian of all, why did You permit me to slay him? You who are called the I33I am the Lord your God (Exod. 20:2). killed him, for if You had accepted my sacrifice as You accepted his, I would not have been envious of him.” The Holy One, blessed be He, replied immediately: What have you done? The voice of thy brother’s blood crieth unto Me (ibid., v. 10). This verse indicates that he inflected numerous wounds upon Abel.
צוֹעֲקִים אֵלַי, צוֹעֲקִים עָלַי. מָשָׁל לִשְׁנַיִם שֶׁעָשׂוּ מְרִיבָה, הָרַג אֶחָד מֵהֶן אֶת חֲבֵרוֹ. הָיָה בָהֶן שְׁלִישִׁי וְלֹא הִפְרִישׁ בֵּינֵהֶם, עַל מִי הַכֹּל מְשִׂיחִין, לֹא עַל הַשְּׁלִישִׁי? לְכָךְ כְּתִיב צוֹעֲקִים אֵלַי, צוֹעֲקִים עָלַי. The words Crieth unto Me (elai), however, may be interpreted as “Crieth against Me (‘alai).”34God shares the blame for not intervening. See Gen.R. 22:9. For example, if two men are fighting together and one of them is killed while a third person stands by and does not attempt to separate them, against whom does everyone complain? Do they not complain against the third person? Hence Crieth unto Me actually means Crieth against Me.
אָמַר לוֹ קַיִן, רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא יָדַעְתִּי וְלֹא רָאִיתִי הָרוּג מִיָּמַי, וְכִי הָיִיתִי יוֹדֵעַ שֶׁאֲנִי מַכֵּהוּ בָאֶבֶן וְהוּא מֵת! הֱשִׁיבוֹ מִיָּד, אָרוּר אַתָּה מִן הָאֲדָמָה וְגוֹ', כִּי תַעֲבֹד אֶת הָאֲדָמָה לֹא תוֹסֵף תֵּת כֹּחָהּ לָךְ. Cain said to Him: “Master of the Universe, never before have I encountered death, nor have I beheld a dead person; how could I possibly know that if I pummeled him with a stone he would die?” The Holy One, blessed be He, answered immediately: Cursed art thou from the ground … when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth (ibid., v. 12).
אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, יֵשׁ לְפָנֶיךָ דִּילָטוֹרִין שֶׁמַּלְשִׁינִין אֶת הָאָדָם לְפָנֶיךָ? אָבִי וְאִמִּי הֲרֵי הֵן בָּאָרֶץ וְאֵינָן יוֹדְעִין שֶׁאֲנִי הֲרַגְתִּיו. וְאַתָּה בַשָּׁמַיִם מִנַּיִן אַתָּה יוֹדֵעַ? אָמַר לוֹ שׁוֹטֶה, כָּל הָעוֹלָם כֻּלּוֹ אֲנִי סוֹבֵל, שֶׁנֶּאֱמַר: אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט (ישעיה מו, ד). אָמַר לוֹ: כָּל הָעוֹלָם כֻּלּוֹ אַתָּה סוֹבֵל וַעֲוֹנִי אֵינְךָ יָכוֹל לִסְבֹּל. גָּדוֹל עֲוֹנִי מִנְּשׂוֹא. אָמַר לוֹ: הוֹאִיל וְהוֹדֵיתָ וְעָשִׂיתָ תְּשׁוּבָה, צֵא וּגְלֵה מִן הַמָּקוֹם הַזֶּה, שֶׁנֶּאֱמַר: וַיֵּצֵא קַיִן מִלִּפְנֵי ה' וַיֵּשֵׁב בְּאֶרֶץ נוֹד. כְּשֶׁיָּצָא כָּל מָקוֹם שֶׁהָיָה הוֹלֵךְ, הָיְתָה הָאָרֶץ מִזְדַּעְזַעַת מִתַּחְתָּיו וְהָיוּ חַיּוֹת וּבְהֵמוֹת מִזְדַּעְזְעוֹת וְאוֹמְרוֹת מַהוּ זֶה. אוֹמְרוֹת זוֹ לָזוֹ, קַיִן הָרַג אֶת הֶבֶל אָחִיו, וְגָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו נָע וָנָד תִּהְיֶה. וְהֵן אוֹמְרוֹת, נֵלֵךְ אֶצְלוֹ וְנֹאכְלֶנּוּ, וְהָיוּ מִתְכַּנְּסוֹת וּבָאוֹת אֶצְלוֹ. בְּאוֹתָהּ שָׁעָה זָלְגוּ עֵינָיו דְּמָעוֹת וְאָמַר, אָנָּה אֵלֵךְ מֵרוּחֶךָ וְאָנָה מִפָּנֶיךָ אֶבְרָח, אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, אֶשֹּׂא כַנְפֵי שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם, גַּם שָׁם יָדְךָ תַנְחֵנִי וְתֹאחֲזֵנִי יְמִינֶךָ (תהלים קלט, ז-י). Thereupon Cain cried out: “O Lord of the universe, do You have informers who denounce men to You? My father and mother are the only living human beings on earth, and they do not know that I slew him; how do You, who abidest in heaven, know?” The Holy One, blessed be He, answered: “Fool! I bear the entire world as it is said: I have made and I will bear; yea, I will carry and will deliver (Isa. 46:4).” Forthwith, Cain cried out: “You bear the entire world, yet my sin You are unable to bear. My sin is greater than I can bear (Gen. 4:13).” “Since you have confessed and repented,” said the Holy One, blessed be He, “go into exile from this place.” Thus it is said: And Cain went out from the presence of the Lord and dwelled in the land of Nod (ibid., v. 16). Wherever he wandered, the earth would quake beneath his feet; the animals and the beasts would tremble in fright, and would inquire of each other: “What is this?” And they would whisper: “He is Cain, who murdered his brother, Abel. The Holy One, blessed be He, has decreed concerning him: A fugitive and a wanderer you shall be.” Then they would say to each other: “Let us devour him.” They would gather together to attack, but as they approached, tears would well up in his eyes and he would cry out: Whither shall I go from Thy spirit, or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the netherworld, behold, Thou art there. If I take the wings of morning and dwell in the uttermost part of the sea, even there would Thy hand lead me and Thy right hand hold me (Ps. 139:7–10).