Difference between revisions of "Kayin's Sacrifice Rejected/2/en"

From AlHaTorah.org
Jump to navigation Jump to search
(Original Author: Rabbi Hillel Novetsky)
 
(9 intermediate revisions by 3 users not shown)
Line 5: Line 5:
 
<div class="overview">
 
<div class="overview">
 
<h2>Overview</h2>
 
<h2>Overview</h2>
<p>In attempting to discover what motivated Hashem to favor Hevel's offering and reject Kayin's, commentators have scant data with which to work. The more direct approach attempts to correlate Hashem's responses with the properties of the two sacrifices. Others, though, attribute the difference in Hashem's reactions to Kayin and Hevel's diverging occupations, i.e. the only other information we possess about them. Finally, a third approach maintains that there was not necessarily anything particularly blameworthy about either Kayin's original actions or his sacrifice.</p>
+
<p>In attempting to discover what motivated Hashem to favor Hevel's offering and reject Kayin's, commentators have scant data with which to work. The more direct approach attempts to correlate Hashem's responses with the properties of the two sacrifices. Others, though, attribute the difference in Hashem's reactions to Kayin and Hevel's diverging occupations, i.e. the only other information we possess about them. Finally, a third approach maintains that there was not necessarily anything particularly blameworthy about either Kayin's original actions or his sacrifice.</p></div>
</div>
 
<p></p>
 
 
<approaches>
 
<approaches>
<category name="">Inferior Sacrifice
+
 
<p>Although the narrative does not explicitly criticize the quality of Kayin's offering, some commentators look for subtle textual clues that this was indeed the cause of Hashem's displeasure.</p>
+
<category>Inferior Sacrifice
<mekorot><multilink><a href="PhiloSacrifices51" data-aht="source">Philo</a><a href="PhiloSacrifices51" data-aht="source">On the Sacrifices of Abel and Cain XII-XIII (51-52)</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>See, however, Philo's alternative explanation cited below.</fn>  
+
<p>Although the narrative does not explicitly criticize the quality of Kayin's offering, some commentators look for subtle textual clues that this was indeed the cause of Hashem's displeasure.</p>
<multilink><a href="BereshitRabbah22-5" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah22-5" data-aht="source">22:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,  
+
<mekorot><multilink><a href="PhiloSacrifices51" data-aht="source">Philo</a><a href="PhiloSacrifices51" data-aht="source">On the Sacrifices of Abel and Cain XII-XIII (51-52)</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>See, however, Philo's alternative explanation cited below.</fn> <multilink><a href="BereshitRabbah22-5" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah22-5" data-aht="source">22:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="TanchumaBereshit9" data-aht="source">Tanchuma</a><a href="TanchumaBereshit9" data-aht="source">Bereshit 9</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="PsJBereshit4-3" data-aht="source">Targum Yerushalmi (Yonatan)</a><a href="PsJBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink>, <multilink><a href="PirkeiDRE21" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE21" data-aht="source">21</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RashiBereshit4-3" data-aht="source">Rashi</a><a href="RashiBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSBereshit4-3" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit4-3" data-aht="source">Bereshit 4:3,7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink></mekorot>
<multilink><a href="TanchumaBereshit9" data-aht="source">Tanchuma</a><a href="TanchumaBereshit9" data-aht="source">Bereshit 9</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>,  
+
<point><b>"וַיְהִי מִקֵּץ יָמִים"</b> – Philo deduces from these words that Kayin brought his offering only "after some days" and not in a timely fashion.<fn>See also Chizkuni. However, see <multilink><a href="RanBereshit4-3" data-aht="source">Ran</a><a href="RanBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink> and <multilink><a href="TzerorBereshit4" data-aht="source">Tzeror HaMor</a><a href="TzerorBereshit4" data-aht="source">Bereshit 4</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba</a></multilink> who note that Kayin offered his sacrifice before Hevel, and Hevel only copied his brother's actions.</fn></point>
<multilink><a href="PsJBereshit4-3" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>,  
+
<point><b>"מִפְּרִי הָאֲדָמָה"</b> – Philo notes that the text mentions that Kayin gave only from the "fruits" and not from the "first fruits" (cf. Hevel who brings "מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן"). Bereshit Rabbah and subsequent Midrashim go even further and say that Kayin brought inferior quality produce or his leftovers as a sacrifice.</point>
<multilink><a href="PirkeiDRE21" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE21" data-aht="source">21</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>,  
+
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – This approach would understand that the ordering of the sons is insignificant, and Hevel appears first in this verse for purely literary reasons.<fn>See <multilink><a href="CassutoBereshit4-2" data-aht="source">U. Cassuto</a><a href="CassutoBereshit4-2" data-aht="source">Bereshit 4:2</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink>.</fn></point>
<multilink><a href="RashiBereshit4-3" data-aht="source">Rashi</a><a href="RashiBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,  
+
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Hashem rejected Kayin because of his sacrifice.</point>
<multilink><a href="RYBSBereshit4-3" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit4-3" data-aht="source">Bereshit 4:3,7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>
+
<point><b>"אִם תֵּיטִיב שְׂאֵת"</b> – R. Yosef Bekhor Shor explains that Hashem is telling Kayin that he needs to bring a higher quality offering.<fn>Cf. <multilink><a href="ChizkuniBereshit4-7" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit4-7" data-aht="source">Bereshit 4:7</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> who suggests that the word "שְׂאֵת" means an offering.</fn></point>
</mekorot>
+
<point><b>Attitude regarding sacrifices</b> – This approach views sacrifices as an essential expression of devotion to God.&#160; See <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a>.</point>
<point><b>"וַיְהִי מִקֵּץ יָמִים"</b> – Philo deduces from these words that Kayin brought his offering only "after some days" and not in a timely fashion.<fn>See also Chizkuni. However, see <multilink><a href="RanBereshit4-3" data-aht="source">Ran</a><a href="RanBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink> and <multilink><a href="TzerorBereshit4" data-aht="source">Tzeror HaMor</a><a href="TzerorBereshit4" data-aht="source">Bereshit 4</a><a href="R. Avraham Saba" data-aht="parshan">About R. Avraham Saba</a></multilink> who note that Kayin offered his sacrifice before Hevel, and Hevel only copied his brother's actions.</fn></point>
 
<point><b>"מִפְּרִי הָאֲדָמָה"</b> – Philo notes that the text mentions that Kayin gave only from the "fruits" and not from the "first fruits" (cf. Hevel who brings "מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן"). Bereshit Rabbah and subsequent Midrashim go even further and say that Kayin brought inferior quality produce or his leftovers as a sacrifice.</point>
 
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – This approach would understand that the ordering of the sons is insignificant, and Hevel appears first in this verse for purely literary reasons.<fn>See <multilink><a href="CassutoBereshit4-2" data-aht="source">U. Cassuto</a><a href="CassutoBereshit4-2" data-aht="source">Bereshit 4:2</a><a href="Umberto Cassuto" data-aht="parshan">About U. Cassuto</a></multilink>.</fn></point>
 
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Hashem rejected Kayin because of his sacrifice.</point>
 
<point><b>"אִם תֵּיטִיב שְׂאֵת"</b> – R. Yosef Bekhor Shor explains that Hashem is telling Kayin that he needs to bring a higher quality offering.<fn>Cf. <multilink><a href="ChizkuniBereshit4-7" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit4-7" data-aht="source">Bereshit 4:7</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> who suggests that the word "שְׂאֵת" means an offering.</fn></point>
 
<point><b>Attitude regarding sacrifices</b> – This approach views sacrifices as an essential expression of devotion to God.</point>
 
 
</category>
 
</category>
<category name="">Problematic Behavior
+
<category>Problematic Behavior
<p>These commentators assert that Kayin's sacrifice was not accepted due to his generally wicked behavior, rather than because of the quality of the sacrifice itself. According to them, the difference in character between Kayin and Hevel was reflected in their occupational choices. Kayin's choice to be a farmer symbolized his pursuit of material gain, while Hevel's opting to be a shepherd provided him with the time and opportunities for spiritual growth.</p>
+
<p>These commentators assert that Kayin's sacrifice was not accepted due to his generally wicked behavior, rather than because of the quality of the sacrifice itself. According to them, the difference in character between Kayin and Hevel was reflected in their occupational choices. Kayin's choice to be a farmer symbolized his pursuit of material gain, while Hevel's opting to be a shepherd provided him with the time and opportunities for spiritual growth.</p>
<mekorot><multilink><a href="PhiloQuestions1-59" data-aht="source">Philo</a><a href="PhiloQuestions1-59" data-aht="source">Philo, Questions and Answers on Genesis I:59-62</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>See, however, Philo's alternative explanation noted above.</fn>  
+
<mekorot><multilink><a href="PhiloQuestions1-59" data-aht="source">Philo</a><a href="PhiloQuestions1-59" data-aht="source">Philo, Questions and Answers on Genesis I:59-62</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>See, however, Philo's other explanation noted above.</fn> <multilink><a href="Josephus1-2" data-aht="source">Josephus</a><a href="Josephus1-2" data-aht="source">Josephus Antiquities 1:2:1</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, <multilink><a href="AbarbanelBereshit4Q" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit4Q" data-aht="source">Bereshit 4, Questions 3-5</a><a href="AbarbanelBereshit4" data-aht="source">Bereshit 4</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="HaKetavBereshit4-3" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="HaKetavBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink>, <multilink><a href="RHirschBereshit4-2" data-aht="source">R. S"R Hirsch</a><a href="RHirschBereshit4-2" data-aht="source">Bereshit 4:2</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. S"R Hirsch</a></multilink></mekorot>
<multilink><a href="Josephus1-2" data-aht="source">Josephus</a><a href="Josephus1-2" data-aht="source">Josephus Antiquities 1:2:1</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>,  
+
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – The precedence given to Hevel (despite his being younger) as well as his occupation demonstrate that the shepherding profession was more noble. <multilink><a href="PhiloYosef2" data-aht="source">Philo</a><a href="PhiloYosef2" data-aht="source">On Joseph 2</a><a href="PhiloMoshe1-60" data-aht="source">On the Life of Moses I:XI (60-62)</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> also notes that being a shepherd is good preparation for being a king, and both he and <multilink><a href="TanchumaBuberShemot10" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberShemot10" data-aht="source">Shemot 10</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink> provide examples of righteous characters being tested by how they tended to their flocks.<fn>Many of the later commentators also point to the Patriarchs, Moshe, and David as examples of righteous shepherds.</fn> On the flip side of the coin, <multilink><a href="LekachTovBereshit4-3" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> points to additional cases of tillers of the land who sinned.</point>
<multilink><a href="AbarbanelBereshit4Q" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit4Q" data-aht="source">Bereshit 4, Questions 3-5</a><a href="AbarbanelBereshit4" data-aht="source">Bereshit 4</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>,  
+
<point><b>A culture clash</b> – R. Hirsch notes that the contrast between Kayin and Hevel is representative of the divide between the Egyptian agrarian civilization &#8206;and the Hebrew nomadic shepherding culture. The former's self-reliance leads to an oppressive, enslaving society, while the latter paves the way for belief in and dependence on Hashem. This clash is manifest in the Egyptian attitude of "כִּי תוֹעֲבַת מִצְרַיִם כָּל רֹעֵה צֹאן"&#8206;.<fn>See also Malbim.</fn> Similarly, in Mesopotamian myths<fn>See Context of Scripture Vol. I (Leiden and Boston, 2003): 584-588.</fn> which have some points of contact with our story, it is the farmer, rather than the shepherd, who is supreme. Thus, our story may contain an underlying polemic against the neighboring cultures with which the Children of Israel were familiar.</point>
<multilink><a href="HaKetavBereshit4-3" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="HaKetavBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink>,  
+
<point><b>"וַיְהִי מִקֵּץ יָמִים"</b> – This phrase does not signify a delay in the sacrifice, but rather simply the time it took to work the land until its produce was ready to be offered.<fn>See <multilink><a href="IbnEzraBereshit4-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>. See also <multilink><a href="RanBereshit4-3" data-aht="source">Ran</a><a href="RanBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink> and <multilink><a href="TzerorBereshit4" data-aht="source">Tzeror HaMor</a><a href="TzerorBereshit4" data-aht="source">Bereshit 4</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba</a></multilink> noted above.</fn></point>
<multilink><a href="RHirschBereshit4-2" data-aht="source">R. S"R Hirsch</a><a href="RHirschBereshit4-2" data-aht="source">Bereshit 4:2</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. S"R Hirsch</a></multilink>
+
<point><b>"מִפְּרִי הָאֲדָמָה"</b> – Abarbanel asserts that even if Kain's offering was not of the best quality, this would not have been sufficient cause for it to be completely rejected, as the Rabbis teach that "אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים"&#8206;.<fn>See H. Zeitlin's essay, "מושג הרכוש והקנין בכתבי הקדש", reprinted in his book ספרן של יחידים, (Jerusalem, 1979): 217-223, which underscores this point.</fn></point>
</mekorot>
+
<point><b>"לַפֶּתַח חַטָּאת רֹבֵץ"</b> – Chaim Gilad<fn>In his article, "סיפור קין והבל כפשוטו", Beit Mikra 29 (5744): 14-28.</fn> proposes that the word "פֶּתַח" here connotes a field, as it does in several other Biblical verses.<fn>Gilad cites appearances of the word in: Shir HaShirim 7:14, Hoshea 2:17, Mikhah 5:5, Yeshayahu 3:26, 28:24.</fn> Y. Rozenson<fn>In his article, "לפתח חטאת רובץ", Megadim 3 (1987): 33-42.</fn> takes this a step further in suggesting that the crouching sin lies in Kayin's agricultural profession.</point>
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – The precedence given to Hevel (despite his being younger) and his occupation teaches that the shepherding profession was more noble. <multilink><a href="PhiloYosef2" data-aht="source">Philo</a><a href="PhiloYosef2" data-aht="source">On Joseph 2</a><a href="PhiloMoshe1-60" data-aht="source">On the Life of Moshe I:XI (60-62)</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> also notes that being a shepherd is good preparation for being a king, and both he and <multilink><a href="TanchumaBuberShemot10" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberShemot10" data-aht="source">Shemot 10</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink> provide examples of righteous characters being tested by how they tended to their flocks.<fn>Many of the later commentators also point to the Patriarchs, Moshe, and David as examples of righteous shepherds.</fn> On the flip side of the coin, <multilink><a href="LekachTovBereshit4-3" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> points to additional cases of tillers of the land who sinned.</point>
+
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Philo notes that the verse emphasizes that Hashem rejected Kayin himself, first and foremost, and not just his sacrifice.</point>
<point><b>A culture clash</b> – R. Hirsch notes that the contrast between Kayin and Hevel is representative of the divide between the Egyptian agrarian civilization ‎and the Hebrew nomadic shepherding culture. The former's self-reliance leads to an oppressive, enslaving society, while the latter paves the way for belief in and dependence on Hashem. This clash is manifest in the Egyptian attitude of "כִּי תוֹעֲבַת מִצְרַיִם כָּל רֹעֵה צֹאן"&#8206;.<fn>See also Malbim.</fn> Similarly, in Mesopotamian myths<fn>See Context of Scripture Vol. I (Leiden and Boston, 2003): 584-588.</fn> which have some points of contact with our story, it is the farmer, rather than the shepherd, who is supreme. Thus, our story may contain an underlying polemic against the neighboring cultures with which the Children of Israel were familiar.</point>
+
<point><b>Attitude regarding sacrifices</b> – This approach assigns lesser value to material sacrifices, and believes that the primary service of God is in the heart.&#160; See <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a>.</point>
<point><b>"וַיְהִי מִקֵּץ יָמִים"</b> – This phrase does not signify a delay in the sacrifice, but rather simply the time it took to work the land until its produce was ready to be offered.<fn>See <multilink><a href="IbnEzraBereshit4-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>. See also <multilink><a href="RanBereshit4-3" data-aht="source">Ran</a><a href="RanBereshit4-3" data-aht="source">Bereshit 4:3</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink> and <multilink><a href="TzerorBereshit4" data-aht="source">Tzeror HaMor</a><a href="TzerorBereshit4" data-aht="source">Bereshit 4</a><a href="R. Avraham Saba" data-aht="parshan">About R. Avraham Saba</a></multilink> who note that Kayin offered his sacrifice before Hevel, and Hevel only copied his brother's actions.</fn></point>
 
<point><b>"מִפְּרִי הָאֲדָמָה"</b> – Abarbanel asserts that even if Kain's offering was not of the best quality, this would not have been sufficient cause for it to be completely rejected, as the Rabbis teach that "אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים"&#8206;.<fn>See H. Zeitlin's essay, "מושג הרכוש והקנין בכתבי הקדש", reprinted in his book ספרן של יחידים, (Jerusalem, 1979): 217-223, which underscores this point.</fn></point>
 
<point><b>"לַפֶּתַח חַטָּאת רֹבֵץ"</b> – Chaim Gilad<fn>In his article, "סיפור קין והבל כפשוטו", Beit Mikra 29 (): 14-28.</fn> proposes that the word "פֶּתַח" here connotes a field, as it does in several other Biblical verses.<fn>Gilad cites appearances of the word in: Shir HaShirim 7:14, Hoshea 2:17, Mikhah 5:5, Yeshayahu 3:26, 28:24.</fn> Y. Rozenson<fn>In his article, "לפתח חטאת רובץ", Megadim 3 (1987): 33-42.</fn> takes this a step further in suggesting that the crouching sin lies in Kayin's agricultural profession.</point>
 
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Philo notes that the verse emphasizes that Hashem rejected Kayin himself, first and foremost, and not just his sacrifice.</point>
 
<point><b>Attitude regarding sacrifices</b> – This approach assigns lesser value to material sacrifices, and believes that the primary service of God is in the heart.</point>
 
 
</category>
 
</category>
<category name="">Natural Course of Events
+
<category>Natural Course of Events
<p>This option maintains that while Kayin may have perceived the failure of his crops as Hashem actively rejecting his sacrifice, in reality, this merely reflected that farming is a riskier enterprise than shepherding, as crops are more dependent on rainfall.</p>
+
<p>This option maintains that while Kayin may have perceived the failure of his crops as Hashem actively rejecting his sacrifice, in reality, this merely reflected that farming is a riskier enterprise than shepherding, as crops are more dependent on rainfall.</p>
<mekorot><multilink><a href="RalbagBereshitP4" data-aht="source">Ralbag</a><a href="RalbagBereshitP4" data-aht="source">Beiur Divrei HaParashah Bereshit 4:3-8</a><a href="R. Levi b. Gershon (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershon</a></multilink></mekorot>
+
<mekorot><multilink><a href="RalbagBereshitP4" data-aht="source">Ralbag</a><a href="RalbagBereshitP4" data-aht="source">Beiur Divrei HaParashah Bereshit 4:3-8</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot>
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – Hevel's profession is mentioned first because of the greater chances of its success.</point>
+
<point><b>"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה"</b> – Hevel's profession is mentioned first because of the greater chances of its success.</point>
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Ralbag<fn>Like the second possibility in the <multilink><a href="LekachTovBereshit4-5" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-5" data-aht="source">Bereshit 4:5</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> before him and the <multilink><a href="NetzivBereshit4-4" data-aht="source">Netziv</a><a href="NetzivBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Naftali Zvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink> after him.</fn> explains that rain did not come and Kayin's crops did not grow, while Hevel succeeded in his material endeavors. This stands in stark contrast to commentators<fn>See <multilink><a href="RashiBereshit4-4" data-aht="source">Rashi</a><a href="RashiBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the first option in the <multilink><a href="LekachTovBereshit4-5" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-5" data-aht="source">Bereshit 4:5</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="IbnEzraBereshit4-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and others. These exegetes might be influenced by the heavenly fire that descended during the dedication of the altar of the Tabernacle to demonstrate Hashem's approval of the project.</fn> who suggest that Hashem's disapproval of Kayin's sacrifice was manifest through the absence of a Heavenly fire descending to consume his offering.</point>
+
<point><b>"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה"</b> – Ralbag<fn>Like the second possibility in the <multilink><a href="LekachTovBereshit4-5" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-5" data-aht="source">Bereshit 4:5</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> before him and the <multilink><a href="NetzivBereshit4-4" data-aht="source">Netziv</a><a href="NetzivBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> after him.</fn> explains that this verse means that rain did not come and Kayin's crops did not grow, while Hevel succeeded in his material endeavors. This stands in stark contrast to commentators<fn>See <multilink><a href="RashiBereshit4-4" data-aht="source">Rashi</a><a href="RashiBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the first option in the <multilink><a href="LekachTovBereshit4-5" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit4-5" data-aht="source">Bereshit 4:5</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="IbnEzraBereshit4-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit4-4" data-aht="source">Bereshit 4:4</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, and others. These exegetes might be influenced by the heavenly fire that descended during the dedication of the altar of the Tabernacle to demonstrate Hashem's approval of the project.</fn> who suggest that Hashem's disapproval of Kayin's sacrifice was manifest through the absence of a Heavenly fire descending to consume his offering.</point>
<point><b>Divine providence and the efficacy of sacrifices</b> – According to this approach, the message to Kayin is that Hashem is not a vending machine into which one inserts a sacrifice and out comes the produce.</point>
+
<point><b>Divine providence and the efficacy of sacrifices</b> – According to this approach, the message to Kayin is that Hashem is not a vending machine into which one inserts a sacrifice and out comes the produce.</point>
<!--
 
<point><b>"וַיְהִי מִקֵּץ יָמִים"</b> – </point>
 
<point><b>"מִפְּרִי הָאֲדָמָה"</b> – </point>
 
<point><b>"אִם תֵּיטִיב שְׂאֵת"</b> – </point>
 
<point><b>"לַפֶּתַח חַטָּאת רֹבֵץ"</b> – </point>
 
<point><b>Attitude regarding sacrifices</b> – </point>
 
<point><b></b> – </point>
 
-->
 
 
</category>
 
</category>
<!--
 
<multilink><a href="LXXGenesis4-3" data-aht="source">Septuagint</a><a href="LXXGenesis4-3" data-aht="source">Genesis 4:3-5</a><a href="Septuagint" data-aht="parshan">About the Septuagint</a></multilink>
 
-->
 
 
</approaches>
 
</approaches>
</page>
+
</page>
 
</aht-xml>
 
</aht-xml>

Latest revision as of 03:47, 24 December 2019

Kayin's Sacrifice Rejected

Exegetical Approaches

Overview

In attempting to discover what motivated Hashem to favor Hevel's offering and reject Kayin's, commentators have scant data with which to work. The more direct approach attempts to correlate Hashem's responses with the properties of the two sacrifices. Others, though, attribute the difference in Hashem's reactions to Kayin and Hevel's diverging occupations, i.e. the only other information we possess about them. Finally, a third approach maintains that there was not necessarily anything particularly blameworthy about either Kayin's original actions or his sacrifice.

Inferior Sacrifice

Although the narrative does not explicitly criticize the quality of Kayin's offering, some commentators look for subtle textual clues that this was indeed the cause of Hashem's displeasure.

"וַיְהִי מִקֵּץ יָמִים" – Philo deduces from these words that Kayin brought his offering only "after some days" and not in a timely fashion.2
"מִפְּרִי הָאֲדָמָה" – Philo notes that the text mentions that Kayin gave only from the "fruits" and not from the "first fruits" (cf. Hevel who brings "מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן"). Bereshit Rabbah and subsequent Midrashim go even further and say that Kayin brought inferior quality produce or his leftovers as a sacrifice.
"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה" – This approach would understand that the ordering of the sons is insignificant, and Hevel appears first in this verse for purely literary reasons.3
"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה" – Hashem rejected Kayin because of his sacrifice.
"אִם תֵּיטִיב שְׂאֵת" – R. Yosef Bekhor Shor explains that Hashem is telling Kayin that he needs to bring a higher quality offering.4
Attitude regarding sacrifices – This approach views sacrifices as an essential expression of devotion to God.  See Purpose of the Sacrifices.

Problematic Behavior

These commentators assert that Kayin's sacrifice was not accepted due to his generally wicked behavior, rather than because of the quality of the sacrifice itself. According to them, the difference in character between Kayin and Hevel was reflected in their occupational choices. Kayin's choice to be a farmer symbolized his pursuit of material gain, while Hevel's opting to be a shepherd provided him with the time and opportunities for spiritual growth.

"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה" – The precedence given to Hevel (despite his being younger) as well as his occupation demonstrate that the shepherding profession was more noble. PhiloOn Joseph 2On the Life of Moses I:XI (60-62)About Philo also notes that being a shepherd is good preparation for being a king, and both he and Tanchuma (Buber)Shemot 10About Tanchuma (Buber) provide examples of righteous characters being tested by how they tended to their flocks.6 On the flip side of the coin, Lekach TovBereshit 4:3About R. Toviah b. Eliezer points to additional cases of tillers of the land who sinned.
A culture clash – R. Hirsch notes that the contrast between Kayin and Hevel is representative of the divide between the Egyptian agrarian civilization ‎and the Hebrew nomadic shepherding culture. The former's self-reliance leads to an oppressive, enslaving society, while the latter paves the way for belief in and dependence on Hashem. This clash is manifest in the Egyptian attitude of "כִּי תוֹעֲבַת מִצְרַיִם כָּל רֹעֵה צֹאן"‎.7 Similarly, in Mesopotamian myths8 which have some points of contact with our story, it is the farmer, rather than the shepherd, who is supreme. Thus, our story may contain an underlying polemic against the neighboring cultures with which the Children of Israel were familiar.
"וַיְהִי מִקֵּץ יָמִים" – This phrase does not signify a delay in the sacrifice, but rather simply the time it took to work the land until its produce was ready to be offered.9
"מִפְּרִי הָאֲדָמָה" – Abarbanel asserts that even if Kain's offering was not of the best quality, this would not have been sufficient cause for it to be completely rejected, as the Rabbis teach that "אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים"‎.10
"לַפֶּתַח חַטָּאת רֹבֵץ" – Chaim Gilad11 proposes that the word "פֶּתַח" here connotes a field, as it does in several other Biblical verses.12 Y. Rozenson13 takes this a step further in suggesting that the crouching sin lies in Kayin's agricultural profession.
"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה" – Philo notes that the verse emphasizes that Hashem rejected Kayin himself, first and foremost, and not just his sacrifice.
Attitude regarding sacrifices – This approach assigns lesser value to material sacrifices, and believes that the primary service of God is in the heart.  See Purpose of the Sacrifices.

Natural Course of Events

This option maintains that while Kayin may have perceived the failure of his crops as Hashem actively rejecting his sacrifice, in reality, this merely reflected that farming is a riskier enterprise than shepherding, as crops are more dependent on rainfall.

"וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה" – Hevel's profession is mentioned first because of the greater chances of its success.
"וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה" – Ralbag14 explains that this verse means that rain did not come and Kayin's crops did not grow, while Hevel succeeded in his material endeavors. This stands in stark contrast to commentators15 who suggest that Hashem's disapproval of Kayin's sacrifice was manifest through the absence of a Heavenly fire descending to consume his offering.
Divine providence and the efficacy of sacrifices – According to this approach, the message to Kayin is that Hashem is not a vending machine into which one inserts a sacrifice and out comes the produce.