Genesis 4:1-26

[alon]

This Week’s Readings:
Parashah- Genesis 4:1-26
Haftara- Jeremiah 1:1-19

D’rash:

Genesis 4:1-2 Now Adam knew Eve his wife, and she conceived and bore Cain [קין qayin- Cain sounds like the Hebrew for brought forth or acquired], saying, “I [have acquired קניתי qaniti] a man with the help of the Lord.” And again, she bore his brother הבל hevel, Abel. Now הבל hevel was a keeper of sheep, and קין qayin a worker of the ground.

So why are we not told how (or why) Abel was named? That becomes apparent just a bit later: Genesis 4:8  קין qayin spoke to הבל hevel his brother. And when they were in the field, קין qayin rose up against his brother הבל hevel and killed him.

In Hebrew, Abel, הב Hevel means “vapor” or “breath” – something that is here today and gone tomorrow. Adam and Chavah only had this הבל hevel with them for a short time.

Genesis 4:3-5 In the course of time קין qayin brought to the Lord an offering of the fruit of the ground, and הבל hevel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for הבל hevel and his offering, but for קין qayin and his offering he had no regard. So קין qayin was very angry, and his face fell. 

Righteous anger, when kept in check is ok. Even Yeshua was angry at times: Mark 3:1-5 Again he entered the synagogue, and a man was there with a withered hand. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man with the withered hand, “Come here.” And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

But whenever our anger gets the better of us, we are in trouble. It can be the precursor to murder: Matthew 5:21-22 “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment;

Genesis 4:9-10 Then the Lord said to קין qayin, “Where is הבל hevel your brother?” He said, “I do not know; am I my brother's keeper?”  And the Lord said, “What have you done? The voice of your brother's blood is crying to me from the ground.

This demonstrates a biblical principle: the ground itself can bear witness against us! It only takes two witnesses to convict (Deut 19:15), and if the earth itself can stand as witness against us, and ha’satan is the other, then we can never assume no one saw our crime! And remember, we’ll be standing in front of a judge we cannot lie to.

This also demonstrates another widespread theme and biblical principle. God is not bound by human feelings or conventions. Primogeniture, the ascension of the firstborn (or eldest surviving) son to the throne is practiced by many kingdoms throughout history. And often parents look at the firstborn as special. I as a firstborn child, and yes, I had a sense of seniority. Yet here for the first, and certainly not the last time God preferred the younger brother over the older.

Abel, because his heart was right had brought the correct sacrifice. To me this is evidence there was an Oral Torah even in the beginning. God does not punish unless He’s given instruction and we disobey.

Verse 11 and the end of verse 7 resemble the punishments God passed on Chavah and Adam: Genesis 4:7,11 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.” … And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.

Again an all-knowing God asks Cain where is his brother, just as He asked Adam and Chavah where they were after they had sinned; in effect, giving them a chance to come clean and admit what they had done. Cain’s reply was casually disrespectful. It went against the biblical and ethical concept that we are indeed, at least to a point responsible for our kin, our neighbors, and even the sojourner in our midst.

The poem of Lamech attests to the increasing evil of the human condition:
Genesis 4:23-24 Lamech said to his wives:
“Adah and Zillah, hear my voice;
    you wives of Lamech, listen to what I say:
I have killed a man for wounding me,
    a young man for striking me.
If Cain's revenge is sevenfold,
    then Lamech's is seventy-sevenfold.”

It also lends credence to one theory that the “mark of Cain” could be his countenance; the same one most killers get: Genesis 4:15b And the Lord put a mark on קין qayin, lest any who found him should attack him.

Note however that Cain was still unrepentant. He was not convicted of his sin, nor did he care he’d killed his own brother. Rather his concern was for his own punishment: Genesis 4:13-15a קין qayin said to the Lord, “My punishment is greater than I can bear [My guilt is too great to bear]. Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” Then the Lord said to him, “Not so! If anyone kills קין qayin, vengeance shall be taken on him sevenfold.”

God’s love has the last word however, as another son is born to Chavah: Genesis 4:25 And Adam knew his wife again, and she bore a son and called his name שֵׁת; Shet, Seth, for she said, “God has appointed [Seth sounds like the Hebrew for he appointed, שַׁת; shat] for me another offspring instead of Abel, for Cain killed him.”

In Jewish tradition, Seth was a very righteous man.This is suggested in the next verse: Genesis 4:26 To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord.

In our haftara, we see another biblical principle reinforced. God’s judgement may be delayed, but it is sure. He watches over His own, be it an individual such as Abel or the nation of Israel dwelling in the land He gave them: Jeremiah 1:15-16 For behold, I am calling all the tribes of the kingdoms of the north, declares the Lord, and they shall come, and every one shall set his throne at the entrance of the gates of Jerusalem, against all its walls all around and against all the cities of Judah. And I will declare my judgments against them, for all their evil in forsaking me. They have made offerings to other gods and worshiped the works of their own hands.

Cain made a minor god out of the works of his own hands. He also made himself as a god in setting himself before his younger brother, even though the Almighty clearly chose the offering of the younger over that of the older; probably because He’d told them what kind of offering to bring.

Another reason I believe there was an Oral Torah, instructions told to them by God were known by all ancient peoples Most perverted these blood offerings, but many kept this “law” as they should throughout biblical history; this promise of a Messiah who would reconcile us to God.

Mekorot: the ESV translation of the Bible (unless otherwise noted); JPS Study TNK; Dr. Schasser and Dr. Eli of the IBC; W Wiersbe; Strong’s and Vines (ref books); e-Sword X; My Dad and others

Next Week’s Readings:
Parashah- Genesis 5:1-6:8
Haftara- Isaiah 30:8-15
* Apostolic references will be given in the darashot

[jimmie]

[quote author="alon"
Genesis 4:3-5 In the course of time קין qayin brought to the Lord an offering of the fruit of the ground, and הבל hevel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for הבל hevel and his offering, but for קין qayin and his offering he had no regard. So קין qayin was very angry, and his face fell. 

quote]


This passage has perplexed me for a very long time. Just exactly what was wrong with Cain’s offering?
The church teaches that it did not involve a blood sacrifice. Meaning that God only accepts animal offerings. The below passages indicate otherwise.
Exodus 23:16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
Exodus 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
Exodus 34:26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Leviticus 2:12 As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
Leviticus 2:14 And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.
Leviticus 23:10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
Leviticus 23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.
Numbers 18:12 All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.
Numbers 28:26 Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:
Deuteronomy 26:10 And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:
2 Kings 4:42 And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
2 Chronicles 31:5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.
Nehemiah 10:35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD:

So why was God upset with Cain’s offering? Let’s reexamine the passage.

Gen 4: 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

I have highlighted what made Abel’s offering acceptable. Notice it didn’t say Cain brought the first fruits of the ground. He only brought “fruit of the ground”. Some might say that this is an argument form silences. Meaning that since is does not say it was not the first fruits of the ground it could be. Which would indeed be the case is the only evidence was verse 3. However verse four names the firstling of the flock. Thus indicating if the writer would have indicated the “first fruits of the ground” if that is what he had meant. Thus this is not a case of arguing from salience.

[alon]

Oct 7, 2021 6:12:22 GMT -8 jimmie said:

@alon said:

Genesis 4:3-5 In the course of time קין qayin brought to the Lord an offering of the fruit of the ground, and הבל hevel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for הבל hevel and his offering, but for קין qayin and his offering he had no regard. So קין qayin was very angry, and his face fell. [quote]


This passage has perplexed me for a very long time. Just exactly what was wrong with Cain’s offering?

You give a very good analogy, and raise a very real alternative to my hypothesis that God had given instructions and he disobeyed. And I don't see the two arguments as being exclusive either.

The church teaches that it did not involve a blood sacrifice. Meaning that God only accepts animal offerings. 

Many churches do teach that.  We of course know better because we actually read Torah. I was taught in the Southern Baptist church that  it was because God knew Cain's heart condition beforehand. That theory I do not see as exclusive to oyur and mine hypothesis either. All could be true  and part of the reason. I think sometimes in scripture we are not given all the detals so that we will ponder these things, as there are lessons in each.    

So why was God upset with Cain’s offering? Let’s reexamine the passage.

Gen 4: 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

I have highlighted what made Abel’s offering acceptable. Notice it didn’t say Cain brought the first fruits of the ground. He only brought “fruit of the ground”. Some might say that this is an argument form silences. Meaning that since is does not say it was not the first fruits of the ground it could be. Which would indeed be the case is the only evidence was verse 3. However verse four names the firstling of the flock. Thus indicating if the writer would have indicated the “first fruits of the ground” if that is what he had meant. Thus this is not a case of arguing from salience.

An argument from salience is a statement that can be proven true or false based on the major or most prominent point. so it would only be an argument from salience if you picked one of the three hypothesis and said that was most important, then based an argument on that. I think all three  are important to ponder.

If you meant "this is not a case of arguing from silence," I think you made a pretty fair case that it could be. 

Another thing to consider; since there were parallels to the story of Adam and Chavah, including his punishment in which the ground was cursed because of his sin, this would point again to the very human tendency of making ourselves our own "gods." He did it his way, whether that meant disobeying instructions or not bringing the firstfruits (which again had God wanted that He would have instructed Cain accordingly).      

[mosheli]

I don't know if I understand/know much myself (considering how bad my life situation and faith relationship are, and not being a rabbi) but the only reasons I can see from the verses and rest of bible are:

Cain's offering was of fruit of the ground, and the ground was cursed.
His offering was like or a type of works/effort/earn/deserve or sacrifice or law. (Compare Cain's name means like "gain/possess" (opposite of Abel's.) Compare Adam & Eve's fig leaves aprons/breeches, and the baker in Joseph story. Josephus says "not only very wicked in other respects, but was wholly intent upon getting")
Also not his best/first, (and from his wealth/plenty?)

Abel's was identifying with or is a pre-type of the sacrifice of Jesus and grace/faith (which would also imply like a sort of oral as Alon mentioned. Maybe "breath" is like the Spirit? Josephus says he was "a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue".) (Compare Abel's name means like "empty/vapour/sorrow" (opposite of Cain's.) Compare Adam & Eve's skin garments, and the cup bearer in Joseph story.)
And his was the first/fat.

The English translation of Septuagint calls Cains a "sacrifice", and Abel's a "gift". (Don't know what the original Greek is since I couldn't find a interlinear transliterated version of the Septuagint anywhere, only in Greek alphabet which is a pain for me to remember/read.)
Josephus says "but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground".

I also noticed Cain was a tiller of the ground (things), while Abel was a keeper of sheep (like relationships)?

fig leaves - skins
Cain's sacrifice - Abel's sacrifice
Baker - Cup Bearer
law - grace
works - faith
6th (old/man) - 8th (new)
sacrifice - mercy/loving-kindness
Mammon - God
Pharisee - tax collector
thief on left side - thief on right side
goat - sheep
tare - wheat
don't look at serpent on pole - look at serpent on pole