Genesis 4 Discussion

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1 Then Adam knew Eve as his wife; and she conceived and bore Cain, and said, “I have gotten a man with the help of the LORD.”

2 And again she bore his brother Abel; and Abel was a keeper of sheep, but Cain was a tiller of the ground.

3 And it came to pass, in the course of time[a], that Cain brought an offering of the fruit of the ground to the LORD.

4 And Abel also brought of the first of his flock, and of the fattest thereof. And the LORD looked favourably upon Abel and his offering;

5 but with Cain and his offering he was not pleased. And Cain became exceedingly angry, and his face fell.

6 And the LORD said to Cain, “Why are you so angry? Why is your face downcast?”

7 “If you do well[a], will you not be accepted[b]? And if you do not do well, sin is crouching at the door; it greatly desires you, but you can master over it.”

8 And Cain said to Abel his brother …; and it came to pass, when they were in the field, Cain rose up against Abel his brother, and slew him.

9 And the LORD said to Cain, “Where is Abel thy brother?” And he said, “I don't know – am I[a] my brother’s keeper?”

10 And he said, “What have you done? the voice of the blood of your brother cries out to me from the ground.

11 Now, you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand;

12 henceforth, when you till the ground, it will no longer yield its strength to you. You will be a fugitive and a wanderer upon the earth.”

13 And Cain said to the LORD, “My punishment[a] is greater than I can bear!”

14 “For you you have driven me from the face of the ground, and from before thy face; and I shall be a fugitive and a wanderer in the earth, and whosoever finds me will kill me.”

15 and the LORD said to him, “No: Whoever slays Cain, vengeance will be taken on him sevenfold.” And the LORD set a mark upon Cain, so that anyone finding him would not kill him.

16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, east of Eden.

17 And Cain knew his wife; and she conceived, and bore Enoch; and he built a city, and called the name of the city after the name of his son, Enoch.

18 And to Enoch was born Irad: and Irad begat Mehujael; and Mehujael begat Methushael; and Methushael begat Lamech[a].

19 And Lamech took for himself two wives: the name of the one was Adah, and the name of the other Zillah.

20 And Adah bore Jabal: he was the father of all those who dwell in tents and raise livestock.

21 And his brother’s name was Jubal: he was the father of all those who play the harp and the flute.

22 And Zillah, she also bore Tubal-cain, the teacher of every craftsman of brass and iron; and the sister of Tubal-cain was Naamah.

23 And Lamech said unto his wives: “Adah and Zillah, hear my voice; You wives of Lamech, listen to my words: For I have slain a man for wounding me, And a young man for bruising me;”

24 “If Cain shall be avenged seven times, Truly Lamech seven and seventy times.”

25 And Adam knew his wife again; and she bore a son and named him Seth: “For God has given me another seed instead of Abel; because Cain slew him.”

26 And to Seth also there was born a son; and he called his name Enosh. During these times, men began to call upon the name of the LORD.

[1] This statement should put to rest any notion that Cain was not the son of Adam and Eve. Other than the outright statement that he is their son, Eve further notes that when God created them he created them by themselves, but in this act she and Adam had become agents of the LORD in the creation of the human race.

[1] From Rashi, “The threefold ‘את’ signify extension of the scope of the text, teaching that a twin sister was born with Cain, and that with Abel two were born; we see this in that “ותוסף” (and she bore more) than the previous time (Genesis Rabbah 22:3).”

[2] Cain followed in his father's footsteps, as a keeper of gardens, a farmer; and took upon himself the pain of the curse, believing that he must accept it and work through it and from this process redeem the land. Abel did not till the ground (for it was cursed); instead, he took care of animals, which showed kindness. By this process of showing kindness to animals, he would reap the benefits of the (cursed) land via the sheep, and in this manner his work would not be affected by God's curse. Although this is one oft-considered explanation of why Abel's sacrifice was accepted (either that or only 'blood' is acceptable) the real answer is in [3].

[3a] “And it came to pass, in the course of time,” Cain's offering was given in his spare time, and “of the fruit of the ground” meaning vegetables and herbs, not even delicious fruit of the tree.

[4] Abel brought immediately (compared to Cain, “brought”, not “in the course of time,”) the “first-born” and “fattest” of his flock. This contrasts with Cain's offering, which was not done with the same honor and care.

[5] Certainly Cain's offering was not comparable to Abels due to the contrast which immediately precedes it. Cain 'did not do well' in 'pleasing' God with his offering. This is referred to by 4:5 “lō šā·‘āh;” (not he did respect) and 4:4 “way·yi·ša‘” (And looked favorably) which are the same word (8159. shaah “to gaze”).

[7a] “If you do well,” means that Cain has the ability to improve his ways and God would accept him in the future.

[7b] this “accepted” is “śə-’êṯ,” (h7613), which also has the meaning of “countenance being lifted up”, and this plays into the idiom of one's face falling from the previous verse.

“An illustration for this Hebrew figure of speech can be found in the Aaronic priestly blessing: ‘The LORD lift up His face…’ – there, the Hebrew word for ‘lift up’ is ‘Yisa’ {ישא} which comes from the same root as ‘Set.'{שאת}”.“God’s Warning to Cain: A Study of Hebrew Idioms”
https://www.hebrewversity.com/gods-warning-cain-study-hebrew-idioms/

Also, according to Rashi, this “śə-’êṯ,” means forgiveness. For example, “nō-śê” in Exodus 34:7 means forgiveness, and is the same root word. Here Rashi is explaining that God's words are a warning; God is not just telling Cain there is reward or punishment for one's actions in the future; but also that if Cain turns from his anger and does what is right he will lift up Cain's face and make him feel better.

[8] this “way·yō·mer” is commonly found until now and means “And (Cain) said,” but it does not tell us what it says but leaps into the next grammatical construct. The meaning here is that it doesn't matter what Cain said because Cain was just arguing fruitlessly; some commentary suggests Abel was speechless at his brother's ranting, some commentary suggests he started an argument as a pretext to find a reason to kill Abel. In any case the discussion did not solve anything, and Cain's anger continued to bubble until he killed his brother in the field. We note this is in contradiction to 4:7 when God tells Cain he can still repair his situation if he improves his ways.

[8] In this passage, the Rabbis who penned the Septuagint make the strong statement that “This is not the Tanach”. For one may not add to or subtract from the words of the Torah; yet in this passage the Rabbis added {'Let us go into the field;'} to the Greek. Thus, by adding these words the Rabbis are telling us this work is not an authentic Torah. Secondly, that such a change ocurrs in the first passage discussing murder is well-taken; with this one change they murder the notion that this is a reliable, authentic Torah worthy of study!

“Here is this verse from Young's Literal Translation.

<wrap indent>“And Cain saith unto Abel his brother, {'Let us go into the field;'} and it cometh to pass in their being in the field, that Cain riseth up against Abel his brother, and slayeth him.”</wrap>

Young's remains true to the Hebrew, but adds, “Let us go into the field.” Where did Young's get this? From the Greek Septuagint, which reads as follows.

<wrap indent>“And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.”</wrap>

Where did the Septuagint get the “Let us go out into the plain?” We don't know.”“The Untold Story of Cain and Abel” By Jeff A. Benner
https://www.ancient-hebrew.org/studies-interpretation/untold-story-of-cain-and-abel.htm

[9a] 'I'; The LORD said to Cain, “Where is your brother Abel?” and he said, “I don’t know. Am I[a] my brother’s keeper?” This is a fascinating passage so let's delve into the Hebrew for this one.

This passage is fascinating because Cain uses the word “’ā-nō-ḵî.”. First, imagine how Cain would have said this. “I don't know, am I my brother's keeper?” the insinuation being, if not Cain, then it is God who must be Abel's keeper. This is driven home by the word “’ā-nō-ḵî.” as mentioned – this is a very uncommon form of the word 'I', which is also used by God as in, “I am the Lord your God…” (Exodus 20:2). Also see 7:4, 15:1, and others.

”“So this is what Cain said (to God): “I killed him [because] you created in me the evil inclination. But You — You are the keeper (haShomer) of all things, why did you allow me to kill him? You are the one who killed him — You who are called I (Anokhi), for if you had accepted my sacrifice as you did his, I wouldn’t have been jealous of him!” (Tanhuma Bereishit).

The rabbis understand Cain’s use of the word ‘Anokhi’ here not as first person singular, but as another name of God. “Isn’t Anokhi (God) the guardian of my brother?” he retorts in response to God’s question, thereby proving, as it were: “It is God (and not I, Cain) who had the task of watching over my brother Abel, and therefore God who failed him.””“ This is, in fact, the same sort of finger-pointing that preceded Adam and Eve being kicked out of the garden.

From Rashi; Rashi notes that this is a question, and therefore can be read similar to “You bear the worlds above and below. and is it impossible for You to bear my sin?” (Genesis Rabbah 22:11). However, Cain must bear his sin and accept his punishment.

[13a] 'guilt'; Cain is distressed by this punishment and says to God, according to the translations; “My punishment is greater than I can bear (RSV, Genesis 4:13).” Did Cain commit the sin of Adam and Eve and mishear what God said, thus allowing him opportunity to sin? The Hebrew here has strong support for 'sin', 'iniquity' and 'guilt' as possible alternate translations, and this enlightens the passage; It is not Cain over-reaching with God's word as Eve had done, but it is Cain's great remorse and guilt at what he has done that causes him to believe he will be driven from before God's presence – in the same way Adam and Eve were driven from the garden of Eden (also see 2:17, 3:10). As we see, he is wrong in that he would be killed; and this is striking because as God tells Noah later, the punishment for murder is death. He is also wrong about being driven from God's face; yet he goes out from before God's presence into the east, some commentators have said as a form of false humility (as he was told he was wrong about his punishment and God had set a mark on Cain).

[15] “Here is an instance where God shows grace and mercy. The story of Noah, the Exodus of the Israelites and many others are stories of grace and this story is no different as God grants mercy, grace and hope to Cain. Then the LORD said to him, “Not so! If any one slays Cain, vengeance shall be taken on him sevenfold.” And the LORD put a mark on Cain, lest any who came upon him should kill him. (RSV, Genesis 4:15) ””

Rashi notes the grammar here is an elliptical construction (ex. “And Cain said to Abel, …”) with a literally abbreviated statement. “Therefore whoever kills Cain,” express a threat, suggesting the consequence “it shall be done to him” and “such shall be his punishment” but it does not explicitly state what the punishment would be. So how can someone who kills Cain be punished seven times? He cannot die seven times, but, he will lose seven generations; thus the seventh generation will kill Cain.

[16] Despite the fact that Cain had added to God's punishment, he went out from the presence of the LORD; it was not a punishment, but the shame of Cain. Cain left from before God's presence and went into the land of Nod.

[18a] Adam, Cain, Enoch, Irad, Mehujael, Methushael, Lamech. Therefore Lamech was the seventh generation; Lamech killed Cain (see: [19])

[19] From Rashi, “And Lamech took for himself…” It would not have been necessary to state all this in detail except to inform us by the conclusion of the narrative that the Holy One, blessed be He, kept the promise He made when He said, שבעתים יקם קין “vengeance shall be taken of Cain after seven generations״; for Lamech arose after he had begotten children and had raised the seventh generation and killed Cain. It is to this that the statement refers “for I have slain a man for wounding me.” (v. 23).

From Rashi, “two wives” This was the custom of the generation that lived before the time of the Flood; they had two wives, one for children and the other for companionship. The one for companionship was made barren and was dressed in rich clothing and fed with the best food, while the first wife was left without her husband’s companionship to mourned like a widow. Job expressly mentions this (Job 24:21). “He is a companion to (or, he feeds) the barren that bear not, and does not good to the widow”, (see the Agada of Pereq Chelek, see also Genesis Rabbah 23:2).

[22] The early Jewish midrash Genesis Rabba (23.3) identifies this Naamah (the daughter of Lamech and sister of Tubal-cain) as the wife of Noah (see Rashi's commentary on Genesis 4:22), while some Jewish traditions associate her with singing.

The Naamah mentioned in the Bible is a Cainite, a descendant in the lineage of Cain. However, a Sethite Naamah is named as the wife of Noah, and a daughter of Enoch, Noah's grandfather, in a medieval midrash. Also, the deuterocanonical Book of Tobit (written c. 225–175 BC) does not name any of the wives aboard Noah's Ark, but it does say that Noah's wife was one of his “own kindred” (Tobit 4:12).

The [17]th-century theologian John Gill mentioned a theory which identified Naamah instead with the name of the wife of Ham, son of Noah, who he believed may have become confused with Noah's wife.

In the Book of Jubilees (160–150 BC) the names of the wives of Noah, Shem, Ham and Japheth are as follows:

• Wife of Noah – Naamah
• Wife of Shem – Sedeqetelebab
• Wife of Ham – Na'eltama'uk
• Wife of Japheth – 'Adataneses

It adds that the three sons each built a city named after their wives.

[23] Lamech killed Cain, from Rashi; “hear my voice” his wives left him because he had killed Cain and Tubal-Cain, his own son, and they were afraid of retribution. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives fled from him in fear of a punishment (“whosoever kills Cain…”) thereupon separated from him, and he wanted to reassure them he could take care of them.

From Rashi, “Hear my voice” obey me and return to me: for the man I slew — was he slain by my wounding? i.e. did I wound him with premeditation, that the wound should be called by my name (i. e. attributed to me); and the child that I slew — was it slain by my blow? (i. e. by a blow directed intentionally by me?) [Rashi here inserts the word בתמיה which he uses frequently to direct that the preceding words should be read as a question.] Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow!

[24] Rashi, “If Cain shall be avenged sevenfold…” as previously explained, it signifies “If vengeance shall be taken on Cain after seven generations”. If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of Lamech who slew inadvertently it follows that it should be suspended until many seven generations.

Also “Seventy and Seven” Lamech's wives said, “Why should we bear children only to be destroyed? Soon the Flood will come and will sweep everyone away!” Lamech then said unto them, “Did I slay a man “for my wounding” (i.e. that I should be wounded — punished)? Did “I” slay Abel who was a man in height but a child in years, that my descendants should be exterminated on account of this sin (the sin of Cain who killed Abel)? If Cain who did kill had his punishment suspended until the seventh generation, I who have not killed — does it not necessarily follow that my punishment) should be suspended for many seven generations? This, however, is an absurd argument a fortiori, for if so, the Holy One, blessed be He, could never exact his debt nor fulfil his word.

[24] forgive your brother seventy and seven (from NT) may be a reference to this.

[25] This “‘ō-wḏ” meaning “again” has the secondary meaning of “more”. Rashi ”(this word) is used here to teach that his love for her was now greater than before (Genesis Rabbah 23:4-5).“

[26] Rashi explains the hebrew word “הוּחַ֔ל” (hū-ḥal,) is the same root as “חולין” (profane matters); they called the names of men and the names of idols after the name of the Holy One, blessed be He — making them into objects of idol worship and calling them Deities (Genesis Rabbah 23:7).

[26] From Ellicott's; “It is the hopeless error of commentators to suppose that Eve, and Enos, and others, knew all that is now known, and all that the inspired narrator knew. They thus do violence to the plainest language of Holy Scripture, and involve its interpretation in utter confusion. Read without these preconceived notions, the sense is plain: that the name Jehovah had now become a title of the Deity, whereas previously no such sacredness had been attached to it. It was long afterwards, in the days of Moses, that it became the personal name of the covenant God of the Jews.”

There is support for this in “When Abram entered Canaan, he camped between Ai and Bethel. There, “he built an altar to the Lord and called on the name of the Lord” (Genesis 12:8). In other words, Abram publicly thanked God, praised His name, and sought His protection and guidance. Years later, Abraham’s son Isaac built an altar to the Lord in Beersheba and also “called on the name of the Lord” (Genesis 26:25).” Also Joel 2:32; “32 And it shall come to pass that everyone who calls on the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls.”

Calling on the name of the Lord is to be a lifelong pursuit (Psalm 116:2). God commands us to call on Him in times of trouble (Psalm 50:15). The one who “dwells in the shelter of the Most High will rest in the shadow of the Almighty” (Psalm 91:1) and has God’s promise of blessing: “‘Because he loves me,’ says the Lord, ‘I will rescue him; I will protect him, for he acknowledges my name. He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him’” (verses 14–15).

From Clarke's; “Then began men to call upon the name of the Lord - The marginal reading is, Then began men to call themselves by the name of the Lord; which words are supposed to signify that in the time of Enos the true followers of God began to distinguish themselves, and to be distinguished by others, by the appellation of sons of God; those of the other branch of Adam's family, among whom the Divine worship was not observed, being distinguished by the name, children of men. It must not be dissembled that many eminent men have contended that הוחל huchal, which we translate began, should be rendered began profanely, or then profanation began, and from this time they date the origin of idolatry. Most of the Jewish doctors were of this opinion, and Maimonides has discussed it at some length in his Treatise on Idolatry; as this piece is curious, and gives the most probable account of the origin and progress of idolatry, I shall insert it here.”

Selected commentary.

h.(1) והאדם ידע AND THE MAN KNEW already before the events related above took place — before he sinned and was driven out of the Garden of Eden. So, also, the conception and birth of Cain took place before this. Had it been written, וידע אדם it would imply that after he was driven out children were born to him (Genesis Rabbah 22:2).

h.קין — She called him so with reference to her use of the word.

h.ה‘ — ;את קניתי is like ‘עם ה “with the Lord”; she meant to say: when He created me and my husband He created us by Himself, but in the case of this one we are copartners with Him (cf. Niddah 31a).

h.את קין… את אחיו את הבל —The threefold ‘את’ signify extension of the scope of the text, teaching that a twin sister was born with Cain, and that with Abel two were born; consequently the text states ותוסף “and she bore more’’ than the previous time (Genesis Rabbah 22:3).

h.רעה צאן A FEEDER OF FLOCKS — Because the earth had been cursed he refrained from cultivating it.

h.מפרי האדמה OF THE FRUIT OF THE GROUND —of the worst fruits (Genesis Rabbah 22:5); there is an Agada which says that it was linseed (Midrash Tanchuma, Bereshit 9).

h.וישע AND HE HAD REGARD— and He turned to; similarly in the next verse “He had no respect for his offering” means, “He did not turn to it.” Similarly, (Isaiah [17]:8) ולא ישעה אל המזבחות which means “And he shall not turn towards the altars”; so also (Job 14:6) שעה מעליו “turn away from him” — disregard him.

h.וישע AND HE HAD REGARD — Fire descended from heaven and consumed his offering.

h.הלא אם תטיב IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”.

h.לפתח חטאת רובץ SIN CROUCHETH AT THE ENTRANCE — Right up to the door of your grave (until your death) your sin will be preserved.

h.ואליך תשוקתו AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin.

h.ואתה תמשול בו NEVERTHELESS THOU MAYEST RULE OVER IT — If you desire to, you can gain the victory over it (Kiddushin 30b).

h.ויאמר קין אל הבל AND CAIN SPAKE TO ABEL — He began an argument, striving and contending with him, to seek a pretext to kill him. There are Midrashic explanations of these words, but this is the plain sense of the text.

h.איה הבל אחיך WHERE IS ABEL THY BROTHER — thus entering into a friendly conversation with him: perhaps he might repent and say, “I have killed him, and sinned against You” (Genesis Rabbah [19]:11).

h.לא ידעתי I KNOW NOT — He became a deceiver of the Most High (i. e. he persuaded himself that he could deceive Him) (Numbers Rabbah 20:6).

h.השומר אחי אנכי AM I MY BROTHER’S KEEPER — This is a question. Similarly, wherever ‘ה has a חטף פתח it introduces a question.

h.דמי אחיך THY BROTHERS BLOOD — דמי is plural — bloods” — his blood and the blood of his possible descendants (Genesis Rabbah 22:9). Another explanation of why the plural is used: he inflicted upon him many wounds, because he knew not whence his soul would depart (i. e. which blow would prove fatal) (Sanhedrin 37b).

h.ארור אתה מן האדמה CURSED BE THOU FROM THE GROUND or, MORE THAN THE GROUND — More than the ground has already been cursed on account of its sin (cf. Rashi on Genesis 1:11): in this, too, it has again sinned

h.אשר פצתה את פיה לקחת את דמי אחיך IN THAT IT HATH OPENED ITS MOUTH TO TAKE THY BROTHER’S BLOOD: therefore do I impose upon it an additional curse regarding you—“it shall not henceforth yield unto thee its strength”.

h.נע ונד A VAGABOND AND A WANDERER — You shall not be permitted to dwell in one place.

h.גדול עוני מנשוא MY PUNISHMENT IS GREATER THAN I CAN BEAR (literally, my sin is greater than what can be borne) — This is a question: You bear the worlds above and below. and is it impossible for You to bear my sin? (Genesis Rabbah 22:11).

h.לכן כל הרג קין VERILY, WHOSOEVER SLAYETH CAIN — This is one of the verses where the construction is elliptical (literally, which abbreviate their statements), which give only a suggestion and do not fully explain. “Verily, whosoever slayeth Cain” express a threat, suggesting the consequence — “thus shall be done to him”, “thus and thus shall be his punishment”, without explicitly explaining what the punishment would be.

h.שבעתים יקם VENGEANCE SHALL BE TAKEN SEVENFOLD — God says, I do not wish to take vengeance on Cain now, but at the end of seven generations I will execute my vengeance upon him, that Lamech, one of his descendants, will arise and slay him. The end of this verse which states, “vengeance shall be taken in the seventh generation” — which is the vengeance taken on Cain for Abel — teaches us that the first part of the verse is a threat made in order that no creature might injure him. A similar elliptical expression is the following: (2 Samuel 5:8) “And David said, whosoever smiteth the Jebusites and getteth up to the gutter” — but it does not explicitly state what would be done to that person. Scripture, however, here speaks by a suggestion only, meaning, whosoever smiteth the Jebusites and getteth up to the gutter and approacheth the gate and conquereth it and the blind etc. … slaying also them (the blind and the lame) because they said, “there are the blind and the lame: David cannot come into the house” — he who smiteth these, I shall make him chief and captain. Here (in the Book of Samuel) it abridges the narrative, but in Chronicles (1 Chronicles 11:6) it explicitly states, “he shall become chief and captain.”

h.וישם ה' לקין אות AND THE LORD SET A SIGN FOR CAIN — He inscribed on his forehead a letter of His Divine Name (Pirkei DeRabbi Eliezer 21). Other editions of Rashi add the following: another interpretation of “Whoever will find me will slay me”: this refers to cattle and beasts, since there were then no human beings in the world of whom he might be afraid except his father and mother, and, of course, he did not fear that they would slay him. He, therefore, said, “Until now the fear of me was upon all animals — as it is written”, (Genesis 9:2) “And the fear of you shall be upon all beasts of the field” etc. — now, however, because of my sin the animals will no longer fear me and will kill me. God immediately set a sign for Cain, viz., he again made the animals be in fear of him.

h.ויצא קין AND CAIN WENT AWAY — He went away in pretended humility as though he would deceive the Most High (Genesis Rabbah 22:13).

h.בארץ נוד IN THE LAND OF NOD — In the land where all exiles wander about.

h.קדמת עדן ON THE EAST OF EDEN — Thereto his father went into exile when he was driven out from the Garden of Eden. as it is said, (3:24) “And He placed in the east of the Garden of Eden” a watch on the road that leads to the entrance of the Garden, from which one may infer that Adam was there (in the East) (Genesis Rabbah 21:9). Indeed, we find, also, that the Eastern quarter always forms a place of refuge for murderers, as it is said, (Deuteronomy 4:41) “Then Moses set aside three cities of refuge towards the place of sun-rise [that a murderer might flee thither].” Another explanation of בארץ נוד IN THE LAND OF NOD — (taking נוד in the sense of “movement”) — wherever he went the earth quaked beneath him, and people said, “Turn away from him: this is the man who killed his brother” (Midrash Tanchuma, Bereshit 9).

h.ויהי AND HE WAS— Cain was, not Enoch — בונה עיר BUILDING A CITY ויקרא שם העיר AND HE CALLED THE NAME OF THE CITY (named the city) as a memorial of his son — חנוך.

h.חנוך AND IRAD BEGET — There are passages where it says of the male הוליד, and there are places where it says ילד, because this root ילד is used in two senses: in reference to a woman giving birth to a child through the agency of a male old French naitre; English to give birth to and the act of begetting by a man old French engendrer; English engender, beget. When it says הוליד, [in the Hiphil form] it speaks of the man in his relation to the act of giving birth by the woman — this or that man caused his wife to give birth to a son or daughter; when it says ילד it refers to the act of begetting by the man himself.

h.ויקח לו למך AND LAMECH TOOK UNTO HIMSELF — It would not have been necessary to state all this in detail except to inform us by the conclusion of the narrative that the Holy One, blessed be He, kept the promise He made when He said, שבעתים יקם קין “vengeance shall be taken of Cain after seven generations״; for Lamech arose after he had begotten children and had raised the seventh generation and killed Cain. It is to this that the statement refers: כי איש הרגתי לפצעי וגו “for I have slain a man to my wounding etc.” (v. 23).

h.שתי נשים TWO WIVES — This was the custom of the generation that lived before the time of the Flood; they had two wives, one for child-bearing, the other for frivolous companionship and charm; the latter was given a cup of some drug to drink in order that she might become barren, and was dressed up like a bride and fed with the best food, whilst her fellow-wife was left without her husband’s companionship and ever mourned like a widow. Job expressly mentions this (Job 24:21). “He is a companion to (or, he feedeth) the barren that beareth not, and does not good to the widow”, as it is explained in the Agada of Pereq Chelek (see also Genesis Rabbah 23:2).

h.עדה ADAH — She was the wife intended for propagation, and she was so named because she was repulsive to him and was kept aloof from him [other versions read “from his table “] for עדה is the Aramaic word for סורה kept aloof.”

h.צלה ZILLAH — She was the one for companionship alone, and she was so named because she always abided in his shadow (צל means “shadow”). Thus is the statement of the Agada in Genesis Rabbah 23:2).

h.אבי יושב אהל ומקנה THE FATHER OF SUCH AS ABIDE IN TENTS AND OF SUCH THAT HAVE CATTLE — He was the first of those who pastured cattle, and he dwelt in tents, a month here and a month there, on account of the pasture necessary for his sheep; for when the grass was finished in one place he went away and pitched his tent in another place. There is a Midrashic statement (Genesis Rabbah 23:3) that he built temples for idol worship, (for ומקנה may be read ומקנה –– provoking jealousy), just as you say, (Ezekiel 8:3) “the image of jealousy which provoketh God to jealousy” (המקנה); similarly his brother handled the harp and guitar to make music for idol worship.

h.תובל קין TUBAL-CAIN — He refined Cain’s handicraft. The word תובל is connected in meaning with תבלין (spices which give a refined and improved taste to food); he refined and improved the work of Cain by providing weapons for murderers (Genesis Rabbah 23:3).

h.לטש כל חרש נחשת וברזל THE FORGER OF EVERY CUTTING INSTRUMENT OF BRASS AND IRON — He sharpened tools used in brass and iron work; לוטש has the some meaning as (Job 16:9) ילטוש “He sharpeneth his eye upon me.” The word חרש is not of the form פעל (a noun like אֹכֶל, אֹהֶל etc.), but of the form פועל (a participle), for it has the vowel קמץ קטן (what we term צירה) and its accent is on the last syllabic (whereas the noun form has the accent on the first syllable, and the second has a Segol, like קדש), and the meaning is that he sharpened and polished all cutting implements (כל חרש) used in work of brass and iron.

h.נעמה NAAMAH — She was Noah’s wife (Genesis Rabbah 23:3).

h.שמען קולי HEAR MY VOICE — For his wives separated from him because he had killed Cain and Tubal-Cain, his own son. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives thereupon separated from him, and he endeavoured to appease them, saying שמען קולי “Hear my voice”— obey me and return to me: for the man I slew — was he slain by my wounding? i. e. did I wound him with premeditation, that the wound should be called by my name (i. e. attributed to me); and the child that I slew — was it slain by my blow? (i. e. by a blow directed intentionally by me?) [Rashi here inserts the word בתמיה which he uses frequently to direct that the preceding words should be read as a question.] Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow!

h.פצע wound, is the stroke inflicted by a sword or arrow (old French macheure).

h.כי שבעתים יקם קין IF CAIN SHALL BE AVENGED SEVENFOLD — (according to Rashi, as previously explained, it signifies “If vengeance shall be taken on Cain after seven generations”). If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of myself who slew inadvertently does it not necessarily follow that it should be suspended for me until many seven generations?

h.שבעים ושבעה SEVENTY AND SEVEN — He uses a term that denotes many periods of seven generations. Thus did R. Tanchuma 1:1:11 explain this passage; but the Midrash Rabbah (Genesis Rabbah 23:4) does not mention that Lamech slew anyone at all, and only states that his wives had lived apart from him after they had born children, because God’s decree had been issued that Cain’s descendants should be exterminated after seven generations. They said, “Why should we bear children only to be destroyed? Soon the Flood will come and will sweep everyone away!” Lamech then said unto them, “Did ‘I’ slay a man ‘לפצע for my wounding” (i.e. that I should be wounded — punished)? Did “I” slay Abel who was a man in height but a child in years, that my descendants should be exterminated on account of this sin (the sin of Cain who killed Abel)? If Cain who did kill had his punishment suspended until the seventh generation, I who have not killed — does it not necessarily follow that my punishment) should be suspended for many seven generations? This, however, is an absurd argument a fortiori, for if so, the Holy One, blessed be He, could never exact his debt nor fulfil his word.

h.וידע אדם AND ADAM KNEW — Lamech came to Adam Harishon, complaining about his wives. He (Adam) said to them: “Is it for you to be overparticular regarding God’s decrees? You do your duty, and He will do His!” They replied to him: “First correct yourself: have you not lived apart from your wife these 130 years, ever since, through you, death was decreed as a punishment?” At once ‘וידע אדם עוד וגו “Adam knew his wife עוד ” — What signifies the word עוד? It is used here to teach that his love for her was now greater than before (Genesis Rabbah 23:4-5).

h.אז הוחל THEN IT WAS BEGUN [TO CALL etc.] — The word הוחל must be connected in meaning with חולין “profane matters “) viz, calling the names of men and the names of idols after the name of the Holy One, blessed be He — making them the objects of idolatrous worship and calling them Deities (Genesis Rabbah 23:7).