Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Genesis 4/רמב"ן על בראשית ד׳

אוַתַּהַר וַתֵּלֶד אֶת קַיִן עִנְיָנוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ קַיִן כִּי אָמְרָה קָנִיתִי אִישׁ אֶת ה'. וְכֵן וַתֵּלֶד אֶת חֲנוֹךְ (בראשית ד':י"ז), וְרַבִּים בַּפָּרָשָׁה וּבִמְקוֹמוֹת אֲחֵרִים. אֶת ה' – עִם ה', כְּשֶׁבָּרָא אוֹתִי וְאֶת אִישִׁי הוּא לְבַדּוֹ בְּרָאָנוּ, אֲבָל בָּזֶה אָנוּ שֻׁתָּפִין עִמּוֹ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ד':א'). וְהַנָּכוֹן לִי שֶׁאָמְרָה הַבֵּן הַזֶּה יִהְיֶה לִי קִנְיָן לַה', כִּי כַּאֲשֶׁר נָמוּת יִהְיֶה בִּמְקוֹמֵנוּ לַעֲבֹד אֶת בּוֹרְאוֹ. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית ד':א') שֶׁאָמַר "קֳדָם ה'", וְכָמֹהוּ (ונראה) "וְהָרְאָה אֶת הַכֹּהֵן" (ויקרא יג מט) לַכֹּהֵן, "וַיִּגַּשׁ דָּוִד אֶת הָעָם" (שמואל א ל כא) אֶל הָעָם, אוֹ יִהְיֶה "אֶת ה'" כְּמוֹ "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים" (בראשית ה':כ"ב), "אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ" (בראשית ו':ט'), וְקָרְאָה הָאֶחָד בְּשֵׁם קִנְיָן וְהַשֵּׁנִי הֶבֶל, כִּי קִנְיַן הָאָדָם לַהֶבֶל דָּמָה. וְלֹא רָצְתָה לְפָרֵשׁ זֶה עַל כֵּן לֹא נִכְתַּב טַעַם בַּשֵּׁם הַשֵּׁנִי. וְהַסּוֹד הַמְקֻבָּל בְּעִנְיַן הֶבֶל גָּדוֹל מְאֹד:

1AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch,⁴¹⁵ and many similar verses in this chapter and in other places.“Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi.The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest),⁴¹⁶ meaning to the priest; And David came near ‘eth ha’am’ (the people),⁴¹⁷ meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d);⁴¹⁸ Noah walked ‘eth ha’elokim’ (with G-d).⁴¹⁹, 6:9. The sense here in the verse before us would thus be: I have acquired a man to walk with G-d.Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound.⁴²⁰

אוַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַה' וְהֶבֶל הֵבִיא גַם הוּא הֵבִינוּ הָאֲנָשִׁים הָאֵלֶּה סוֹד גָּדוֹל מֵהַקָּרְבָּנוֹת וְהַמְּנָחוֹת, וְכֵן נֹחַ, וְרַבּוֹתֵינוּ אָמְרוּ (ע"ז ח) שֶׁגַּם אָדָם הָרִאשׁוֹן הִקְרִיב שׁוֹר פָּר. וְזֶה יַחְסֹם פִּי הַמַּבְהִילִים בְּטַעַם הַקָּרְבָּנוֹת. וְעוֹד אֶרְמֹז בּוֹ עִקָּר גָּדוֹל בִּרְצוֹן הקב"ה (עיין ויקרא א ט):

1AND CAIN BROUGHT OF THE FRUIT OF THE GROUND AN OFFERING UNTO THE ETERNAL. 4. AND ABEL, HE ALSO BROUGHT. These men [Cain and Abel] understood the great secret of the sacrifices and the meal-offerings. So also did Noah, [who likewise offered sacrifices].⁴²¹ Our Rabbis have said that the first man also sacrificed a bullock.⁴²² This should close the mouth of those who speak foolishness⁴²³ concerning the reason of the sacrifices. I will yet intimate a great principle concerning this matter with the will of the Holy One, blessed be He.⁴²⁴

אהֲלֹא אִם תֵּיטִיב שְׂאֵת עַל דַּעַת הַמְּפָרְשִׁים (אונקלוס רש"י ורד"ק) שְׂאֵת עֲוֹנְךָ. וְעַל דַּעַת רַבִּי אַבְרָהָם (אבן עזרא על בראשית ד':ז') שְׂאֵת פָּנֶיךָ כְּנֶגֶד "לָמָּה נָפְלוּ פָנֶיךָ", כִּי הַמִּתְבַּיֵּשׁ כּוֹבֵשׁ פָּנִים לְמַטָּה, וְכֵן "וְאוֹר פָּנַי לֹא יַפִּילוּן" (איוב כט כד), וְהַמְּכַבְּדוֹ כְּאִלּוּ נוֹשֵׂא פָּנָיו לְמַעְלָה, וְזֶה טַעַם "אוּלַי יִשָּׂא פָנָי" (בראשית ל"ב:כ"א), "לֹא תִשָּׂא פְנֵי דָל" (ויקרא יט טו). וְעַל דַּעְתִּי אִם תֵּיטִיב יִהְיֶה לְךָ יֶתֶר שְׂאֵת עַל אָחִיךָ כִּי אַתָּה הַבְּכוֹר, וְזֶה טַעַם "לָמָּה חָרָה לָךְ", כִּי בְּבָשְׁתּוֹ מֵאָחִיו נָפְלוּ פָנָיו, וּבְקִנְאָתוֹ מִמֶּנּוּ הֲרָגוֹ. וְהִנֵּה אָמַר לוֹ לָמָּה חָרָה לָךְ עַל אָחִיךָ וְלָמָּה נָפְלוּ פָנֶיךָ מִמֶּנּוּ, הֲלֹא אִם תֵּיטִיב יִהְיֶה לְךָ יֶתֶר שְׂאֵת עַל אָחִיךָ, וְאִם לֹא תֵיטִיב לֹא עִמּוֹ בִּלְבַד תְּבוֹאֲךָ רָעָה כִּי לְפֶתַח בֵּיתְךָ חַטָּאתְךָ רוֹבֵץ לְהַכְשִׁילְךָ בְּכָל דְּרָכֶיךָ:

1IS IT NOT THUS, IF THOU MENDEST ‘SE’EITH’. In the opinion of the commentators,⁴²⁵ this means there is a “lifting” or forgiveness of your sin. And in the opinion of Rabbi Abraham ibn Ezra it means a “lifting” of your face in contrast to [the question G-d asked of Cain]: Why is thy face fallen?⁴²⁶ For he who is ashamed presses his face downward. Similarly, it is said, And the light of my countenance they cast not down,⁴²⁷ whereas one who honors him is as if he raises his face upward. This is the sense of the verses: Perhaps he will lift my face;⁴²⁸ Do not lift the face of the poor.⁴²⁹In my opinion the verse means: “If you will mend your ways you will have your rightful superiority in se’eith (dignity) over your brother since you are the firstborn.” And this is the meaning of [G-d’s question to him]: Why art thou wroth?⁴²⁶ For by virtue of his feeling ashamed before his brother, his face fell, and because of his jealousy of him he killed him, and now the Eternal told him: Why art thou wroth regarding your brother, and why is thy face fallen on account of him? Is it not thus! If thou mendest, you will have superiority in dignity over your brother, and if thou dost not mend, evil will come upon you not only because of him [your brother], for at the door of your house your sin lurks causing you to stumble in all your endeavors.

בוְאֵלֶיךָ תְּשׁוּקָתוֹ שֶׁהוּא יִשְׁתּוֹקֵק לִהְיוֹת דָּבֵק בָּךְ כָּל הַיָּמִים, אֲבָל אַתָּה תִּמְשֹׁל בּוֹ אִם תַּחְפֹּץ, כִּי תֵּיטִיב דְּרָכֶיךָ וּתְסִירֶנּוּ מֵעָלֶיךָ. הוֹרָהוּ עַל הַתְּשׁוּבָה שֶׁהִיא נְתוּנָה בְּיָדוֹ לָשׁוּב בְּכָל עֵת שֶׁיִּרְצֶה וְיִסְלַח לוֹ:

2AND UNTO THEE IS ITS LONGING, for your sin longs to cleave to you at all times. Nevertheless thou mayest rule over it if you so desire, for you may mend your ways and remove it from upon you. Thus He taught him [Cain] concerning repentance, that it lies within his power to return anytime he desires and He will forgive him.

אוְטַעַם וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו שֶׁנִּכְנַס עִמּוֹ בְּדִבְרֵי רִיב וּמַצָּה לְהִתְגּוֹלֵל עָלָיו וּלְהָרְגוֹ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ד':ח'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית ד':ח') כִּי הַקָּרוֹב אֵלָיו שֶׁאָמַר לוֹ כָּל הַתּוֹכָחוֹת שֶׁהוֹכִיחוֹ הַשֵּׁם. וְעַל דַּעְתִּי שֶׁהוּא דָּבֵק עִם "וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה", כִּי אָמַר לוֹ נֵצֵא הַשָּׂדֶה, וְהָרַג אוֹתוֹ שָׁם בַּסֵּתֶר. וְיִתָּכֵן שֶׁנִּתְכַּוֵּן בַּהֲרִיגָה שֶׁיִּבָּנֶה הָעוֹלָם מִמֶּנּוּ, כִּי חָשַׁב שֶׁלֹּא יִהְיֶה לְאָבִיו זֶרַע אַחֵר. עוֹד גַּם פָּחַד שֶׁלֹּא יִהְיֶה עִקַּר בִּנְיָנוֹ שֶׁל עוֹלָם מֵאָחִיו שֶׁנִּתְקַבְּלָה מִנְחָתוֹ:

1AND CAIN SPOKE TO ABEL HIS BROTHER. He began a conversation of argument and contention with him in order to seek a pretext against him and so kill him. This is the language of Rashi. Rabbi Abraham ibn Ezra said that the interpretation that appears most likely to him is that Cain related to Abel all the chastisements with which G-d had reprimanded him [and Cain accused Abel of having brought them upon him].But in my opinion it is connected with the following words of Scripture: and it came to pass, when they were in the field, meaning that Cain said to Abel, “Let us go forth into the field,” and there he secretly killed him.It is possible that his intention in killing Abel was that the world be built up from himself for he thought that his father would not have any more children. He also feared that the main building up of the world might be from his brother, [which seemed likely since it was he] whose offering had been favorably accepted.

אאָרוּר אָתָּה מִן הָאֲדָמָה יוֹתֵר מִמָּה שֶׁנִּתְקַלְּלָה הִיא כְּבָר בַּעֲוֹנָהּ, וְגַם בָּזוֹ הוֹסִיפָה לַחֲטֹא אֲשֶׁר פָּצְתָה אֶת פִּיהָ, וְהִנְנִי מוֹסִיף לָהּ קְלָלָה, לֹא תֹסֵף תֵּת כֹּחָהּ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ד':י"א). וְאֵינֶנּוּ נָכוֹן, כִּי בְּכָאן לֹא אֵרֵר הָאֲדָמָה בַּעֲבוּרוֹ כַּאֲשֶׁר בְּאָבִיו, אֲבָל אָמַר שֶׁיִּהְיֶה הוּא אָרוּר מִמֶּנָּה, וּפֵרֵשׁ הַקְּלָלָה שֶׁלֹּא תֹסֵף תֵּת כֹּחָהּ אֵלָיו וְשֶׁיִּהְיֶה נָע וָנָד בָּהּ. וְאָמַר כִּי תַעֲבֹד אֶת הָאֲדָמָה, כִּי בְּכָל אֲשֶׁר תִּטְרַח בָּהּ לַעֲבֹד אוֹתָהּ כָּרָאוּי, בַּחֲרִישָׁה וְעִדּוּר וּבְכָל עֲבוֹדָה בַּשָּׂדֶה, וְתִזְרַע אוֹתָהּ כַּהֹגֶן, לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ, אֲבָל תִּזְרַע הַרְבֵּה וְתָבִיא מְעָט. וְזוֹ הִיא הָאֲרִירָה, כְּטַעַם "וְאָרוֹתִי אֶת בִּרְכוֹתֵיכֶם" (מלאכי ב ב). וְאָמַר כֵּן כְּנֶגֶד אֻמָּנוּתוֹ, כִּי הוּא הָיָה עוֹבֵד אֲדָמָה, וְהִנֵּה אֵרֵר מַעֲשָׂיו. וְזֶה טַעַם "לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ", שֶׁלֹּא תִּתֵּן עוֹד כֹּחָהּ לְךָ כַּאֲשֶׁר הָיְתָה עוֹשָׂה עַד הֵנָּה בִּהְיוֹתְךָ עוֹבֵד אוֹתָהּ, וְכָךְ פֵּרֵשׁ רַבִּי אַבְרָהָם. וְיִתָּכֵן שֶׁאֵרְרוֹ מִן הָאֲדָמָה שֶׁלֹּא תִּתֵּן הִיא מֵעַצְמָהּ כֹּחָהּ אֵלָיו, תְּאֵנָה וְגֶפֶן לֹא יִתְּנוּ חֵילָם בַּאֲחֻזָּתוֹ, וְעֵץ הַשָּׂדֶה לֹא יִתֵּן אֵלָיו פִּרְיוֹ, וְחָזַר וְאָמַר גַּם כֵּן כִּי תַעֲבֹד אוֹתָהּ לַחֲרֹשׁ וְלִזְרֹעַ לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ כַּאֲשֶׁר בַּתְּחִלָּה, וְהִנֵּה הֵן שְׁתֵּי קְלָלוֹת בְּאֻמָּנוּתוֹ, וְהַשְּׁלִישִׁית שֶׁיִּהְיֶה נָע וְנָד בָּהּ, וְהַטַּעַם שֶׁלֹּא יָנוּחַ לִבּוֹ וְלֹא יִשְׁקֹט לַעֲמֹד בְּמָקוֹם אֶחָד מִמֶּנָּה, אֲבָל יִהְיֶה גּוֹלֶה לְעוֹלָם, כִּי עֹנֶשׁ הָרוֹצְחִים גָּלוּת. וְטַעַם "אֲשֶׁר פָּצְתָה אֶת פִּיהָ" לֵאמֹר, אַתָּה הָרַגְתָּ אֶת אָחִיךָ וְכִסִּיתָ אֶת דָּמוֹ בַּאֲדָמָה, וַאֲנִי אֶגְזֹר עָלֶיהָ שֶׁתְּגַלֶּה אֶת דָּמֶיהָ וְלֹא תְכַסֶּה עוֹד עַל הֲרוּגֶיהָ, כִּי תֵּעָנֵשׁ בָּהּ וּבְכָל אֲשֶׁר תְּכַסֶּה בָּהּ, כְּגוֹן הַזְּרִיעָה וְהַנְּטִיעָה. וְזֶה עֹנֶשׁ כָּל שְׁפִיכוּת דָּם בָּאָרֶץ, כְּעִנְיָן שֶׁכָּתוּב (במדבר לה לג) "כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ", וַחֲנֻפַּת הָאָרֶץ מְאֵרָה בְּפֵרוֹתֶיהָ, כְּעִנְיָן "מִהְיוֹתָם בָּא אֶל עֲרֵמַת עֶשְׂרִים וְהָיְתָה עֲשָׂרָה בָּא אֶל הַיֶּקֶב לַחְשֹׂף חֲמִשִּׁים פּוּרָה וְהָיְתָה עֶשְׂרִים" (חגי ב טז):

1CURSED ART THOU FROM THE GROUND — more than it has already been cursed on account of its sin. In this, too, it has further sinned in that it hath opened its mouth to take thy brother’s blood. Therefore, I impose upon it an additional curse: it shall not continue to give unto thee her strength.⁴³⁰ Thus the words of Rashi.But this is not correct since here He did not curse the ground because of him as He did in the case of his father, rather He said that he be cursed through the ground. The explanation of the curse is that the earth shall not continue to give him its strength, and that he be a fugitive and a wanderer in it,⁴³⁰ and He further stated, “When thou tillest the ground⁴³⁰ with all your efforts to cultivate it properly by plowing and hoeing, and in all manner of service in the field⁴³¹ and by properly sowing it, it shall not continue to give unto thee her strength.⁴³⁰ Instead, you will sow much and harvest little.” This then was the curse, in the same sense as in the verse: And I will curse your blessings.⁴³² Thus He uttered the curse in connection with his occupation for he was a tiller of the ground,⁴³³ and so He cursed his work. This then is the sense of the expression, it shall not continue to give unto thee her strength,⁴³⁰ meaning, “It will no longer yield to you its full produce as it had done till now when you cultivated it.” And so did Rabbi Abraham ibn Ezra explain it.It is possible that He also cursed him though the ground in that it should no longer yield its strength to him of its own accord; the fig-tree and the vine would not yield their strength⁴³⁴ in his estate, and the trees of the field would not yield him their fruit.⁴³⁵ Then He added, “Even when you work the ground by plowing and sowing, it will not continue to give you its strength as before.” Thus there were two curses relating to his occupation, and a third one — that he be a fugitive and a wanderer in the world. This means that his heart will not be at rest, and he will lack the tranquility to remain in one place on the earth; he will wander forever for the punishment of murderers is exile.The expression in that it hath opened its mouth to take thy brother’s blood means: “You have killed your brother and covered his blood with the earth, and I will decree upon it that it uncover its blood, and she shall no more cover her slain⁴³⁶ for it will be punished together with all that is covered up in it, such as seed and plant.” This is the punishment for all blood-letting on the earth, even as it is written, For blood, it polluteth the land.⁴³⁷ The pollution of the land consists of a curse upon its produce, as it is written: When one came to a heap of twenty measures, there were but ten; when one came to the wine vat to draw out fifty press-measures, there were but twenty.⁴³⁸

אגָּדוֹל עֲוֹנִי מִנְּשׂוֹא בִּתְמִיָּה, אַתָּה טוֹעֵן עֶלְיוֹנִים וְתַחְתּוֹנִים, וַעֲוֹנִי אִי אֶפְשָׁר לִטְעֹן, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ד':י"ג) מִבְּרֵאשִׁית רַבָּה (בראשית רבה כ"ב:י"א). וְהַנָּכוֹן בַּפְּשָׁט שֶׁהוּא וִדּוּי, אָמַר אֱמֶת כִּי עֲוֹנִי גָּדוֹל מִלִּסְלֹחַ, וְצַדִּיק אַתָּה ה' וְיָשָׁר מִשְׁפָּטֶיךָ, אַף עַל פִּי שֶׁעָנַשְׁתָּ אוֹתִי הַרְבֵּה מְאֹד וְהִנֵּה גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה, כִּי בִּהְיוֹתִי נָע וָנָד וְלֹא אוּכַל לַעֲמֹד בְּמָקוֹם אֶחָד, הִנֵּה אָנֹכִי מְגֹרָשׁ מִן הָאֲדָמָה וְאֵין מָקוֹם לִמְנוּחָתִי, וּמִפָּנֶיךָ אֶסָּתֵר כִּי לֹא אוּכַל לַעֲמֹד לְפָנֶיךָ לְהִתְפַּלֵּל אוֹ לְהַקְרִיב קָרְבָּן וּמִנְחָה, כִּי בֹּשְׁתִּי וְגַם נִכְלַמְתִּי כִּי נָשָׂאתִי חֶרְפַּת נְעוּרָי, אֲבָל מָה אֶעֱשֶׂה כִּי כָל מוֹצְאִי יַהַרְגֵנִי, וְאַתָּה בְּחַסְדְּךָ הָרַבִּים לֹא חִיַּבְתָּ אוֹתִי מִיתָה. וְהָעִנְיָן שֶׁאָמַר לְפָנָיו הִנֵּה חֶטְאִי גָּדוֹל וְהִרְבֵּיתָ עָלַי עֹנֶשׁ, אֲבָל שָׁמְרֵנִי שֶׁלֹּא אֵעָנֵשׁ יוֹתֵר מִמָּה שֶׁחִיַּבְתָּ אוֹתִי, כִּי בַּעֲבוּר שֶׁאֶהְיֶה נָע וָנָד וְלֹא אֶבְנֶה לִי בַּיִת וּגְדֵרוֹת בְּשׁוּם מָקוֹם, יַהַרְגוּנִי הַחַיּוֹת, כִּי סָר צִלְּךָ מֵעָלַי. הוֹדָה כִּי הָאָדָם אֵינֶנּוּ נִשְׂגָּב וְנִמְלָט בְּכֹחוֹ, רַק בִּשְׁמִירַת עֶלְיוֹן עָלָיו:

1MY SIN IS GREATER THAN I CAN BEAR. This is in the form of a question: “You bear the worlds above and below, and is it impossible for You to bear my sin?” Thus the words of Rashi quoting Bereshith Rabbah.⁴³⁹The correct plain interpretation is that it is a confession. Cain said: “It is true that my sin is too great to be forgiven, and Thou art righteous, O Eternal, and upright are Thy judgments⁴⁴⁰ even though You have punished me exceedingly. And now behold, Thou hast driven me out this day from the face of the land⁴⁴¹ for in being a fugitive and a wanderer unable to stay in one place, behold, I am driven from the land and there is no place where I can find rest. And from Thy face shall I be hid⁴⁴¹ whereas I will not be able to stand before You to pray or bring a sacrifice and meal-offering for I was ashamed, yea, even confounded, because I did bear the reproach of my youth.⁴⁴² But what shall I do? Whosoever findeth me shall slay me,⁴⁴¹ and You in Your manifold loving-kindness did not decree death upon me.” The sense of this is that Cain said before G-d: “Behold, my sin is great, and You have punished me exceedingly, but guard me that I should not be punished more than You have decreed upon me for by being a fugitive and wanderer and unable to build myself a house and fences at any place, the beasts will kill me for your shadow has departed from me.”⁴⁴³ Thus Cain confessed that man is impotent to save himself by his own strength but only by the watchfulness of the Supreme One upon him.

אוַיָּשֶׂם ה' לְקַיִן אוֹת וְלֹא אָמַר "וַיִּתֵּן" לוֹ הַשֵּׁם אוֹת אוֹ "וַיַּעַשׂ", יוֹרֶה שֶׁשָּׂם לוֹ הָאוֹת קָבוּעַ שֶׁיִּהְיֶה עִמּוֹ תָּמִיד, אוּלַי כְּשֶׁהָיָה נוֹסֵעַ מִמָּקוֹם לְמָקוֹם הָיָה לוֹ אוֹת מֵאֵת הַשֵּׁם מוֹרֶה לוֹ הַדֶּרֶךְ אֲשֶׁר יֵלֵךְ בָּהּ, וּבָזֶה יֵדַע שֶׁלֹּא יִקְרָאֶנּוּ אָסוֹן בַּדֶּרֶךְ הַהוּא. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה כ"ב:י"ב) אָמְרוּ כְּעִנְיָן זֶה, רַבִּי אַבָּא אָמַר כֶּלֶב מָסַר לוֹ, כִּי מִפְּנֵי שֶׁהָיָה פַּחְדּוֹ מִן הַחַיּוֹת מָסַר לוֹ אַחַת מֵהֶן שֶׁתֵּלֵךְ לְפָנָיו, וּלְמָקוֹם שֶׁיִּפְנֶה הַכֶּלֶב לָלֶכֶת יֵדַע כִּי שָׁם צִוָּה לוֹ הַשֵּׁם וְלֹא יֵהָרֵג בָּהּ. הִזְכִּירוּ בּוֹ הַחֲכָמִים אוֹת נִבְזֶה כָּרָאוּי לוֹ, אֲבָל הַכַּוָּנָה שֶׁהָיָה עִמּוֹ הָאוֹת תָּמִיד לְהוֹרוֹת לְפָנָיו הַדֶּרֶךְ שֶׁיֵּלֵךְ בָּהּ, כִּי כֵן לְשׁוֹן "וַיָּשֶׂם":

1Now because Scripture says, And the Eternal appointed a sign for Cain,⁴⁴⁴ and it does not say, “and G-d gave him a sign,” or “made him a sign,” it indicates that He appointed for him a steady sign which would always be with him. Perhaps it indicates that as he wandered from place to place he had a sign from G-d indicating the way in which he should walk, and by that he knew that no misfortune would overtake him on that road.In Bereshith Rabbah⁴⁴⁵ the Rabbis similarly stated, “Rabbi Aba said: ‘He gave him a dog.’” Since he feared the beasts, He gave him one of them to walk before him, and wherever the dog turned to go, Cain knew that G-d commanded him to go there and that he would not be killed by any living creature. Now the Sages singled out a contemptible sign [a dog] as was befitting him, but the intent is that there was with him a perpetual sign showing him the way to go for such is indicated in the word vayasem (and He appointed).

אוְטַעַם וַיֵּצֵא קַיִן מִלִּפְנֵי ה' כִּי עוֹד לֹא עָמַד לְפָנָיו לְעוֹלָם, כַּטַּעַם שֶׁאָמַר "וּמִפָּנֶיךָ אֶסָּתֵר". וְטַעַם "וַיֵּשֶׁב בְּאֶרֶץ נוֹד", שֶׁלֹּא הָלַךְ בְּכָל הָעוֹלָם, אֲבָל בְּאוֹתָהּ הָאָרֶץ יָשַׁב נוֹדֵד תָּמִיד, לֹא יָנוּחַ בְּמָקוֹם מִמֶּנָּה כְּלָל, וְנִקְרֵאת "אֶרֶץ נוֹד" עַל שְׁמוֹ לְעוֹלָם:

1AND CAIN WENT OUT FROM THE PRESENCE OF THE ETERNAL. The sense thereof is that he never stood before Him any more, as he meant when he said, and from Thy face shall I be hid,⁴⁴¹ [as explained above].And he dwelt in the land of Nod. The sense thereof is that Cain did not traverse the entire world, but he dwelt in that land, perpetually wandering therein and not resting at all in any one place thereof, and so it was forever called “the land of Nod (wandering)” after him.

אוְטַעַם וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ כִּי מִתְּחִלָּה הָיָה חוֹשֵׁב לִהְיוֹת עֲרִירִי בַּעֲוֹנוֹ, וְאַחֲרֵי שֶׁנּוֹלַד לוֹ זֶרַע הֵחֵל לִבְנוֹת עִיר לִהְיוֹת בְּנוֹ יוֹשֵׁב בָּהּ, וּבַעֲבוּר כִּי הוּא אָרוּר וּמַעֲשָׂיו לֹא יַצְלִיחוּ קְרָאוֹ "חֲנוֹךְ", לְהַגִּיד כִּי לֹא בְּנָאָהּ לְעַצְמוֹ כִּי הוּא אֵין לוֹ עִיר וּמוֹשָׁב בָּאָרֶץ כִּי נָע וָנָד הוּא, אֲבָל יִהְיֶה הַבִּנְיָן לַחֲנוֹךְ, וּכְאִלּוּ חֲנוֹךְ בְּנָאָה לְנַפְשׁוֹ. וּמִפְּנֵי שֶׁלֹּא אָמַר "וַיִּבֶן עִיר" כַּאֲשֶׁר יֹאמַר "וַיִּבֶן אֶת נִינְוֵה" (בראשית י':י"א) "וַיִּבְנוּ בְנֵי גָד אֶת דִּיבֹן" (במדבר לב לד), יוֹרֶה כִּי הָיָה כָּל יָמָיו בּוֹנֶה הָעִיר, כִּי מַעֲשָׂיו אֲרוּרִים, יִבְנֶה מְעַט בְּטֹרַח וְעָמָל, וְיָנוּעַ וְיָנוּד מִן הַמָּקוֹם הַהוּא, וְיַחְזֹר שָׁם וְיִבְנֶה מְעַט, וְלֹא יַצְלִיחַ אֶת דְּרָכָיו. וְנִכְתְּבוּ תּוֹלְדוֹת קַיִן וּמַעֲשָׂיו לְהוֹדִיעַ כִּי הַשֵּׁם אֶרֶךְ אַפַּיִם, וְהֶאֱרִיךְ לוֹ כִּי הוֹלִיד בָּנִים וּבְנֵי בָנִים, וְהִזְכִּיר כִּי פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים וְנִכְרַת זַרְעוֹ. וְרַבּוֹתֵינוּ אָמְרוּ (שמות רבה לא יז) שֶׁחָיָה שָׁנִים רַבּוֹת וּמֵת בַּמַּבּוּל, וְלֹא הוֹרִיד שֵׂיבָתוֹ בְּשָׁלוֹם שְׁאוֹל, רַק רָאָה בְּהִכָּרֵת הוּא וְכָל זַרְעוֹ אִתּוֹ. וְהַקָּרוֹב כִּי לֹא הָיוּ תּוֹלְדוֹתָיו רַק שִׁשָּׁה דּוֹרוֹת עַד הַמַּבּוּל, וְהָיוּ בְּתוֹלְדוֹת שֵׁת שְׁנֵי דּוֹרוֹת יוֹתֵר, אוֹ שֶׁלֹּא הָיָה צָרִיךְ לְסַפֵּר בָּהֶם וְסִפֵּר בְּאֵלֶּה, לְהוֹדִיעַ מִי הָיוּ הַמַּתְחִילִים בְּבִנְיַן הֶעָרִים וּבְמִרְעֶה הַצֹּאן וְחָכְמַת הַנִּגּוּן וּמְלֶאכֶת הַמַּתָּכוֹת, וְכָתַב תּוֹכַחַת לֶמֶךְ עִם נָשָׁיו לְהַגִּיד כִּי הוֹלִיד הוּא אַךְ בָּנָיו נִכְרְתוּ טֶרֶם הוֹלִידָם:

1AND HE BUILDED A CITY, AND CALLED THE NAME OF THE CITY AFTER THE NAME OF HIS SON ENOCH. For at first Cain thought that he would be childless on account of his sin, but after a child was born to him he began to build a city for his son to dwell therein. But because he himself was cursed and his works would not prosper, he called the city “Enoch,” thus proclaiming that he did not build it for himself since he has no city or dwelling place in the land because he was a fugitive and wanderer; rather, the building would be for Enoch, and it is as if Enoch had built it for himself.Now since it does not say vayiven ir (and he built a city) — [but rather, vayehi boneh ir, which literally means “and he was building a city,”] as it says elsewhere, vayiven (and he builded) Nineveh;⁴⁴⁶ And the children of Gad built Dibon⁴⁴⁷ — it indicates that he was building the city all his days because his works were cursed. Thus he would build a little with effort and toil, and then move and wander off from that place and return there and build a little more, but he would not prosper in his ways.The descendants of Cain and his works were recorded in Scripture in order to make known that G-d is long-suffering and that He prolonged the time of his punishment,⁴⁴⁸ for he begot children and children’s children, and then it relates how He visited the iniquity of the fathers upon the children,⁴⁴⁹, Verse 7. and his descendants perished. Our Rabbis say⁴⁵⁰ that Cain lived many years and that he died in the flood. Thus his hoary head did not go down to the grave in peace,⁴⁵¹ rather he saw his destruction and all his seed with him.⁴⁵²It would appear that Cain’s descendants consisted of only six generations⁴⁵³ until the flood, while among the descendants of Seth [the third son of Adam] there were an additional two generations before the flood.⁴⁵⁴ [It may be that Cain’s descendants consisted of more than six generations before the flood, but Scripture] had no need to relate anything concerning them. It recorded only the names of those who began the building of cities, the grazing of sheep, the art of music, and the skill of working with metals. Scripture also recorded Lamech’s chastisement of his wives in order to tell us that he did beget children but his sons perished before they begot offspring.

אלֹטֵשׁ כָּל חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל שִׁעוּרוֹ הוּא הָיָה לוֹטֵשׁ וְחוֹרֵשׁ כָּל נְחֹשֶׁת וּבַרְזֶל. יֹאמַר כִּי הוּא הָיָה מְחַדֵּד וְחוֹרֵשׁ כָּל מְלֶאכֶת נְחֹשֶׁת וּבַרְזֶל, וְכָמֹהוּ "כָּל תִּשָּׂא עָוֹן וְקַח טוֹב" (הושע יד ג). וְעַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית ד':כ"ב) דָּבֵק בַּכְּתוּבִים הָרִאשׁוֹנִים, הוּא הָיָה אֲבִי לֹטֵשׁ כָּל חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל:

1FORGER OF EVERY CUTTING INSTRUMENT OF BRASS AND IRON. He was a forger and cutter of all brass and iron.⁴⁵⁵ Scripture thus states that he was a forger and cutter in all works of brass and iron. A similar [usage in transposing a word is found in the verse]: Forgive all iniquity, and accept that which is good.⁴⁵⁶ In the opinion of Onkelos, however, this is connected with the first verses, meaning he was the father of every forger and cutter in brass and iron.

בוַאֲחוֹת תּוּבַל קַיִן נַעֲמָה כְּאוֹמֵר וְנוֹלְדָה לוֹ אָחוֹת וּשְׁמָהּ נַעֲמָה. וְכֵן "וַאֲחוֹת לוֹטָן תִּמְנָע" (בראשית ל"ו:כ"ב) "וְאֵת מִרְיָם אֲחוֹתָם" (במדבר כו נט), "וְשֵׁם אֲחוֹתוֹ מַעֲכָה" (דהי"א ז טו). וּבִבְרֵאשִׁית רַבָּה (בראשית רבה כ"ג:ג') יֵשׁ אוֹמְרִים אִשְׁתּוֹ שֶׁל נֹחַ הָיְתָה, וְלָמָּה הָיוּ קוֹרִין אוֹתָהּ נַעֲמָה שֶׁהָיוּ מַעֲשֶׂיהָ נָאִים וּנְעִימִים. נִתְכַּוְּנוּ לוֹמַר שֶׁהָיָה לָהּ שֵׁם בַּדּוֹרוֹת הָהֵם כִּי הָיְתָה צַדֶּקֶת וְהוֹלִידָה צַדִּיקִים, וְלָכֵן יַזְכִּירֶנָּה הַכָּתוּב, וְאִם כֵּן נִשְׁאַר לְקַיִן זֵכֶר מְעַט בָּעוֹלָם. וְאִם נֹאמַר שֶׁאֵינָהּ הָאִשָּׁה שֶׁהוֹלִיד נֹחַ מִמֶּנָּה שְׁלֹשֶׁת בָּנָיו, אִם כֵּן אֵין בָּזֶה טַעַם לְהַזְכִּירָהּ. וּמִדְרָשׁ אַחֵר לְרַבּוֹתֵינוּ שֶׁהִיא הָאִשָּׁה הַיָּפָה הִיא מְאֹד שֶׁמִּמֶּנָּה תָּעוּ בְּנֵי הָאֱלֹהִים, וְהִיא הַנִּרְמֶזֶת בְּפָסוּק "וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם" (בראשית ו':ב'), כְּמוֹ שֶׁמֻּזְכָּר בְּפִרְקֵי רַבִּי אֱלִיעֶזֶר (כב). וַאֲחֵרִים אָמְרוּ (זהר חדש א יט ב) כִּי הִיא הָיְתָה אֵשֶׁת שִׁמְדוֹן אֵם אַשְׁמְדַאי, וּמִמֶּנָּה נוֹלְדוּ הַשֵּׁדִים, כִּי כֵן יִמָּצֵא שְׁמָהּ בְּכִתְבֵי שִׁמּוּשֵׁי הַשֵּׁדִים. וְהַכָּתוּב יִרְמֹז וִיקַצֵּר בְּתַעֲלוּמוֹת כָּאֵלֶּה:

2AND THE SISTER OF TUBAL-CAIN WAS NAAMAH. This is as if Scripture would say: “and a sister was born to him and her name was Naamah.” A similar sense is found in the verses: And Lotan’s sister was Timnah;⁴⁵⁷ And Miriam their sister;⁴⁵⁸ His sister’s name was Maacah.⁴⁵⁹In Bereshith Rabbah⁴⁶⁰ there are some Rabbis who say that Naamah was Noah’s wife. “And why did they call her Naamah [which means lovely]? Because her deeds were lovely and pleasant.” By this the Rabbis meant to say that she was famous in those generations because she was a righteous woman and she gave birth to righteous children. This was why Scripture mentioned her. If so, a small remembrance of Cain was left in the world. However, if we say that she was not the woman from whom Noah begot his three sons, there is no reason for Scripture mentioning her. However, our Rabbis have another Midrash⁴⁶¹ concerning her which states that she was the very beautiful woman in whom the bnei ha’elohim⁴⁶² erred. This is hinted in the verse, And the ‘bnei ha’elohim’ saw the daughters of men,⁴⁶³, Verse 2. as mentioned in Pirkei d’Rabbi Eliezer.⁴⁶¹ But other sources⁴⁶⁴ have it that Naamah was the wife of Shamdon, the mother of Ashmedai,⁴⁶⁵ and it is from her that the demons were born for her name is indeed found in the writings of “the use of the demons.” Scripture hints and deals briefly with such hidden matters.

אוַיֹּאמֶר לֶמֶךְ לְנָשָׁיו סָמְכוּ הַמְּפָרְשִׁים (רש"י והראב"ע) בְּעִנְיַן הַכָּתוּב הַזֶּה עַל דַּעַת אוּנְקְלוֹס, שֶׁפֵּרֵשׁ "לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם" (בראשית ד':ט"ו), כִּי לְשִׁבְעָה דּוֹרוֹת יֻקַּם מִמֶּנּוּ וְלֹא עַתָּה, כִּי הַשֵּׁם הֶאֱרִיךְ אַפּוֹ מִמֶּנּוּ. וְהִנֵּה נְשֵׁי לֶמֶךְ פָּחֲדוּ לְהוֹלִיד בָּנִים בַּעֲבוּר שֶׁיִּהְיוּ שְׁבִיעִיִּים לְקַיִן, וְהוּא נִחֵם אֶת נָשָׁיו שֶׁהַשֵּׁם יַאֲרִיךְ לוֹ עוֹד שִׁבְעִים וְשִׁבְעָה, כִּי יִתְפַּלֵּל לְפָנָיו כִּי הוּא אֶרֶךְ אַפַּיִם וִירַחֵם עָלָיו, אוֹ שֶׁהָיָה קַל וָחֹמֶר שֶׁל שְׁטוּת כְּפִי הַמִּדְרָשׁ שֶׁהִזְכִּיר רַשִׁ"י (רש"י על בראשית ד':כ"ד). וְאִם כֵּן יֹאמַר לָכֵן כָּל הֹרֵג קַיִן לְשִׁבְעָתַיִם יֻקַּם מִמֶּנּוּ וְלֹא בְּיָמָיו, וְזֶהוּ תַּרְגּוּמוֹ שֶׁל אוּנְקְלוֹס "כָּל דְּיִקְטֹל קַיִן לְשִׁבְעָה דָּרִין יִתְפָּרַע מִנֵּהּ", וְאִם כֵּן הָיָה רָאוּי שֶׁיִּהְיֶה "וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו" מֻקְדָּם. וּלְפִי דַּעְתִּי אֵין טַעַם "שִׁבְעָתַיִם" לְשִׁבְעָה דּוֹרוֹת, כִּי לֹא תֵּאָמֵר הַמִּלָּה הַזֹּאת עַל הַשִּׁבְעָה הַנִּפְרָדִים רַק עַל הִכָּפֵל דָּבָר אֶחָד שִׁבְעָה פְּעָמִים, כְּמוֹ "מְזֻקָּק שִׁבְעָתָיִם" (תהלים יב ז), "יְשַׁלֵּם שִׁבְעָתָיִם" (משלי ו לא), "וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם" (ישעיהו ל כו), כָּפוּל וּמְכֻפָּל שִׁבְעָה חֲלָקִים. אֲבָל פֵּרוּשׁ "כָּל הוֹרֵג קַיִן" כִּפְשׁוּטוֹ, שֶׁאָמַר הַשֵּׁם לָכֵן כָּל אֲשֶׁר יַהֲרֹג אֶת קַיִן שִׁבְעָתַיִם יֻקַּם מִמֶּנּוּ, כִּי אַעֲנִישׁ הַהוֹרֵג אוֹתוֹ שֶׁבַע עַל חַטָּאתוֹ, כִּי אֲנִי הִבְטַחְתִּי אֶת קַיִן שֶׁלֹּא יֵהָרֵג בַּעֲבוּר יִרְאָתוֹ אוֹתִי וְהִתְוַדֹּתוֹ לְפָנַי. אֲבָל עִנְיַן לֶמֶךְ עִם נָשָׁיו לֹא הִזְכִּירוֹ הַכָּתוּב בְּבֵאוּר. וְנוּכַל לוֹמַר גַּם כֵּן שֶׁהָיוּ יְרֵאוֹת מֵעֹנֶשׁ שֶׁלֹּא יֵהָרֵג לֶמֶךְ בַּעֲוֹן אָבִיו, כִּי הַשֵּׁם לֹא אָמַר לְקַיִן סָלַחְתִּי לְךָ רַק שֶׁלֹּא יֵהָרֵג, אֲבָל יִגְבֶּה חוֹבוֹ מִזַּרְעוֹ, וְלֹא יָדְעוּ מָתַי, וְכֵן הָיָה הַדָּבָר. וְלֶמֶךְ נִחֵם אוֹתָן לֵאמֹר כִּי הַשֵּׁם יְרַחֵם עָלָיו כַּאֲשֶׁר רִחֵם עַל קַיִן, כִּי הוּא נְקִי כַפַּיִם מִמֶּנּוּ, וְיִתְפַּלֵּל לְפָנָיו גַּם הוּא וְיִשְׁמַע תְּפִלָּתוֹ. אֲבָל הַנִּרְאֶה בְּעֵינַי כִּי הָיָה לֶמֶךְ אִישׁ חָכָם מְאֹד בְּכָל מְלֶאכֶת מַחְשֶׁבֶת, וְלִמֵּד לִבְנוֹ הַבְּכוֹר עִנְיַן הַמִּרְעֶה כְּפִי טִבְעֵי הַבְּהֵמוֹת, וְלִמֵּד אֶת הַשֵּׁנִי חָכְמַת הַנִּגּוּן, וְלִמֵּד אֶת הַשְּׁלִישִׁי לִלְטֹשׁ וְלַעֲשׂוֹת חֲרָבוֹת וּרְמָחִים וַחֲנִיתוֹת וְכָל כְּלֵי הַמִּלְחָמָה. וְהָיוּ נָשָׁיו מִתְפַּחֲדוֹת שֶׁלֹּא יֵעָנֵשׁ כִּי הֵבִיא הַחֶרֶב וְהָרְצִיחָה בָּעוֹלָם, וְהִנֵּה הוּא תּוֹפֵשׂ מַעֲשֵׂה אֲבוֹתָיו בְּיָדוֹ, כִּי הוּא בֶּן הַמְרַצֵּחַ הָרִאשׁוֹן וּבָרָא מַשְׁחִית לְחַבֵּל. וְהוּא אָמַר לָהֶן, אֲנִי לֹא הָרַגְתִּי אִישׁ לִפְצָעִים וְלֹא יֶלֶד לְחַבּוּרוֹת כַּאֲשֶׁר עָשָׂה קַיִן, וְלֹא יַעֲנִישֵׁנִי הַשֵּׁם, אֲבָל יִשְׁמְרֵנִי מִן הַהֲרִיגָה יוֹתֵר מִמֶּנּוּ. וְהִזְכִּיר כֵּן לוֹמַר כִּי לֹא בְּחֶרֶב וַחֲנִית יָכוֹל אָדָם לַהֲרֹג, כִּי בִּפְצָעִים וַחֲבוּרוֹת שֶׁיָּמִית בְּמִיתָה רָעָה יוֹתֵר מִן הַחֶרֶב, וְאֵין הַחֶרֶב גּוֹרֵם הָרְצִיחָה, וְאֵין עַל הָעוֹשׂוֹ חֵטְא:

1AND LAMECH SAID UNTO HIS WIVES. For the sense of this verse, the commentators have depended on the opinion of Onkelos who explained therefore whosoever slayeth Cain vengeance shall be taken on him ‘shivatha’im’⁴⁶⁶ as meaning that at the end of seven generations, vengeance shall be taken on him [Cain], but not now⁴⁶⁷ because G-d would be long-suffering with him. Now Lamech’s wives feared to bear children because they would be the seventh generation to Cain, but he comforted his wives by saying that G-d would be forbearing with him for yet seventy-seven generations because he would pray before Him, for He is long-suffering and would have mercy upon him. Or it may be that Lamech’s words were an absurd a fortiori argument, in accordance with the Midrash that Rashi mentioned, [namely: “For if so, the Holy One, blessed be He, could never exact His debt nor fulfill His word.”] If so, Scripture is stating: “Therefore whosoever slayeth Cain, vengeance shall be taken of the seventh generation” and not in his days. And this is the translation of Onkelos: “All who would slay Cain! In seven generations, punishment will be exacted of him [Cain].” But if so, it would have been proper that the verse, And Lamech said unto his wives, appear before [Verse 20: And Adah — Lamech’s wife — bore Jabal].In my opinion, the word shivatha’im does not mean “seven generations” because this word is not used for seven separate units but rather for the multiplying of one thing seven times, such as: refined ‘shivatha’im’ (sevenfold);⁴⁶⁸ restore ‘shivatha’im’ (sevenfold);⁴⁶⁹ and the light of the sun shall be ‘shivatha’im’,⁴⁷⁰ meaning doubled and redoubled seven times. But the meaning of therefore, whosoever slayeth Cain⁴⁶⁶ is, according to its real sense, that G-d said: “Therefore, whosoever slayeth Cain will have vengeance taken on him sevenfold, for I will punish his slayer seven times for his sin, since I have promised Cain that he will not be slain in view of his fear of Me and his confession before Me.” However, the matter of Lamech and his wives is not mentioned clearly in Scripture. We could also say that they feared lest Lamech be killed as a punishment for his ancestor’s sin since G-d did not tell Cain, “I have forgiven you.” Instead, He promised him only that he will not be slain, but He would collect His debt from his children, and they did not know when. And so indeed the matter happened. Lamech, however, comforted them by saying that G-d would have mercy on him even as He had mercy on Cain, for he had cleaner hands than Cain, and he also would pray before Him and He would hear his prayer.However, it appears to me that Lamech was a very wise man in every craft, and he taught his eldest son [Jabal] the business of pasturing according to the nature of the cattle. To the second son [Jubal] he taught the art of music, and he taught the third one [Tubal-Cain] to forge metals and to make swords, spears, javelins, and all instruments of war. His wives were then afraid that he might be punished because he brought the sword and murder into the world, and he thus retained in his hand the evil deed of his ancestor [Cain] since he was a descendant of the first murderer and he created the waster to destroy.⁴⁷¹, 54:16. But he [Lamech] told them: “I did not slay a man by wounds, nor a child by bruises,⁴⁷² as did Cain, and G-d will not punish me. Instead, He will guard me from being killed moreso than Cain” He [Lamech] mentioned this in order to say that man cannot kill only with the sword and javelin; death caused by wounds and bruises is a worse death than by the sword. Therefore, the sword is not the cause of murder, and there is no sin upon him who made it.