Lemekh's Monologue/2/en

Lemekh's Monologue

Exegetical Approaches

Overview

The ambiguity of Lemekh's words allows for a wide spectrum of opinions with regard to both Lemekh's character and the purpose of the story as a whole.  Cassuto reads Lemekh as a negative figure who is so degenerate that he brags about an act of murder. The story is thus seen as exemplifying society's deterioration and the sweeping violence that necessitated its obliteration via the flood.  In contrast, Tanchuma and others present Lemekh as the unintentional killer of Kayin.  The story thus serves as closure to the Kayin narratives and proof that justice is ultimately served.  Finally, others suggest that Lemekh was not a killer at all, but rather simply a frustrated husband (R. Yosef Kara) or a father ready to protect himself and his family from violence.

The various reads of the story raise important issues ranging from the power of repentance and the value of human life to the dangers of polygamy.  They also lead the reader to question whether technological advances further society and to consider the factors which can lead humanity into cycles of violence.

Intentional Murder

Lemekh was bragging to his wives about his murderous acts.

Sources:R. Yosef ibn KaspiTirat Kesef 1Bereshit 4:23-24About R. Yosef ibn Kaspi, U. CassutoBereshit 4:23,24About Umberto Cassuto¹

Lemekh's tone – According to this approach, Lemekh is boastful.  Rather than hiding the fact that he killed, he is proud of his actions.

Purpose and context – Cassuto asserts that the story follows the description of the material inventions of Kayin's descendants to highlight how, despite the technological advances, civilization had not progressed on an ethical plane.  The story thus serves to introduce the Flood narrative and explain Hashem's decision to destroy the world.  Lemekh was a living proof of the continued deterioration of a society² which prided itself on its violence and a symbol of the need for the renewal of civilization.

Why did Lemekh bother to tell his wives? Lemekh was so debased that he was not ashamed of his act, but was rather so pleased with his capabilities that he wanted to share his feat with his wives.

Who are the "אִישׁ" and "יֶלֶד"? Cassuto asserts that the victim is not named because the specific individual killed was not important, but only the fact that he was an "אִישׁ" or "יֶלֶד".  He suggests that both terms connote a man full of vigor³ and that Lemekh was priding himself on his ability to kill a man of strength.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"?

• Motivation for attack – According to Ibn Kaspi, these terms mean "for a wound/injury".  Lemekh is claiming that he had been wounded by his victim and that he killed him in retaliation.⁴
• Mode of attack – Cassuto, instead, understands that the verse describes the mode of Lemekh's attack.  He inflicted a fatal wound on his victim and boasted to his wives that he was able to kill a man with a single punch.

Comparison to Kayin – According to Cassuto, Lemekh is bragging that while Hashem promised to avenge the killer of Kayin sevenfold, Lemekh himself will avenge anyone who attempts to harm him, seventy-seven times.

Unintentional Killing

Lemekh was expressing regret over an unintentional murder and/or attempting to defend himself for his unwitting action.

Sources:TanchumaBereshit 11About the Tanchuma, R. Saadia Gaon #1Commentary Bereshit 4:16-25Tafsir Bereshit 4:23-24About R. Saadia Gaon,⁵ Rashi #1Bereshit 4:15Bereshit 4:19Bereshit 4:23-24About R. Shelomo Yitzchaki,⁶ AbarbanelBereshit 4:18Bereshit 4:13-14Bereshit 4:23-24About R. Yitzchak Abarbanel, SefornoBereshit 4:15,23-24About R. Ovadyah Seforno, HaKetav VeHaKabbalahBereshit 4:23About R. Yaakov Mecklenburg, NetzivBereshit 4:23-24About R. Naftali Z"Y Berlin, R. D"Z HoffmannBereshit 4:19-22Bereshit 4:23-24About R. David Zvi Hoffmann

Lemekh's tone

• Sincere regret – R. Saadia, Seforno, and HaKetav VeHaKabbalah assume that Lemekh's cry "כִּי אִישׁ הָרַגְתִּי לְפִצְעִי" is a sincere expression of regret over his unintentional killing.
• Self justification – Tanchuma and Rashi assert that Lemekh is defending his actions and attempting to explain to his wives why he does not deserve a punishment.  According to this position, Lemekh's words are a rhetorical question:⁷ "Did I kill a man and a child intentionally (that I deserve punishment)?"⁸

Purpose and context

• Conclusion to Kayin narrative – According to those who assume that the person killed by Lemekh was Kayin,⁹ the story might be coming to show how in the end justice was done and Kayin was ultimately punished for his murder.
• Introduction to violence of flood generation – According to R. D"Z Hoffmann, the incident introduces the corruption of Kayin's descendants and their slow move away from Hashem. Though the people are not yet described as full of violence, they are heading in that direction, as evidenced by even an unintentional murder.¹⁰
• Power of repentance – HaKetav VeHaKabbalah learns from the story the virtue of repenting for one's bad deeds.   Since Lemekh regretted what he did, he merited to have sons who invented tools for many purposes.

Why did Lemekh bother to tell his wives?

• Refused to have relations – According to Tanchuma and those who follow its lead, Lemekh's words are a reaction to his wives' refusal to have relations with him, due to his inadvertent killing.  His speech is an attempt to justify his actions so they can resume marital life.
• Apology – R. D"Z Hoffmann points out more simply that if Lemekh killed his son (or other close relative), his wives were understandably upset and and thus Lemekh felt the need to explain and apologize.
• Need for comfort – Alternatively, as the Netziv suggests, regardless of whom Lemekh killed, he was upset and wanted his wives to comfort him.

Who are the "אִישׁ" and "יֶלֶד"?

• Kayin and Tuval Kayin – Rashi, Abarbanel, and Seforno follow the Tanchuma in suggesting that Lemekh killed Kayin (the אִישׁ) and Tuval Kayin (the ‎‏‏יֶלֶד‏‎ ).¹¹
• Anonymous – According to R. Saadia, Netziv, and R. D"Z Hoffmann, Lemekh killed an unidentified man and child.¹²
• Lemekh's wife and potential future progeny – The HaKetav VeHaKabbalah explains that Lemekh gave his wife a potion which rendered her unable to have children.  By doing so, it was as if he had killed off both his wife (the אִישׁ‎)‏‎¹³ who was now barren (and considered as if dead) and any future children (the ‎‏‏יֶלֶד‏‎ ).

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"?

• Cause of death – R. Hoffmann asserts that Lemekh was defending himself, claiming that he intended only to wound the people and not to kill them.
• Punishment of Lemekh –  Abarbanel posits that Lemekh is emphasizing to his wives that only he will suffer the punishment for killing the people, not them.¹⁴ Seforno alternatively asserts that Lemekh cries that that by killing his ancestor and son, he wounded himself.  Both would translate the verse "I killed a man, and it is a wound to me."
• Lemekh's Blindness – J. Kugel¹⁵ explains that the story in the Midrash might be understanding the wound to refer to Lemekh's blindness which caused the unintentional murder. Lemekh defends himself to his wives by claiming that he killed a man only due to his own blemish.¹⁶

Comparison to Kayin – These commentators disagree whether the comparison was meant to minimize or maximize Lemekh's fault:¹⁷

• Minimize fault
• Suspended punishment – Tanchuma and Rashi assert that Lemekh was drawing a comparison to Kayin to show that if Kayin was given a suspended sentence after intentional murder, Lemekh would surely be granted an even longer stay since his actions were unintentional. 
• Retribution for Lemekh's killer – According to Netziv and R. Hoffmann, Lemekh says that if Kayin's killer deserved a seven-fold punishment despite the fact that Kayin was guilty, Lemekh's murderer would deserve an even greater punishment for Lemekh was less culpable.
• Maximize fault
• Lemekh's guilt – R. Saadia Gaon and HaKetav VeHaKabbalah suggests that Lemekh, in his regret, was emphasizing how much of a  punishment he deserved. If the person who killed Kayin, who was guilty for having killed Hevel anyway, was nonetheless to be punished seven fold, Lemekh who killed an innocent child would be deserving of a much worse punishment.
• Lemekh's suffering – Seforno suggests that Lemekh is saying that he will be plagued all his life for his misdeed, suffering for his action much more than Kayin did for his.¹⁸ 

Nobody was Killed

Lemekh did not kill anyone.  The position subdivides in explaining his reference to killing people:

Rhetorical Question

Lemekh's mention of murder is actually a rhetorical question, and he is professing his innocence of any such deed.  In response to his wives' fears that he deserves punishment or to their behavior which he views as a punishment, he asks them, "Did I kill a man or child (that I deserve such a fate)?

Sources:Bereshit Rabbah23:4About Bereshit Rabbah, R. Saadia Gaon #2Commentary Bereshit 4:16-25Tafsir Bereshit 4:23-24About R. Saadia Gaon, Rashi #2Bereshit 4:15Bereshit 4:19Bereshit 4:23-24About R. Shelomo Yitzchaki,¹⁹ R. Yosef KaraBereshit 4:23About R. Yosef Kara, R. Yosef Bekhor ShorBereshit 4:15Bereshit 4:23-24About R. Yosef Bekhor Shor, RambanBereshit 4:23About R. Moshe b. Nachman, RalbagBeiur Divrei HaParashah Bereshit 4:15Beiur Divrei HaParashah Bereshit 4:23-24About R. Levi b. Gershom, ShadalBereshit 4:15Bereshit 4:23-24About R. Shemuel David Luzzatto

Lemekh's tone

• Reassuring - According to most of these commentators, Lemekh's tone is placating, trying to calm his wives' fears and accusations.  The exegetes disagree, though, regarding what the wives were worried about:
• Offspring to die - According to Bereshit Rabbah, Rashi, and R"Y Bekhor Shor, Lemekh's wives feared that any offspring they were to bear would perish in the upcoming flood and thus refused to have relations.²⁰ Ralbag assumes instead that they thought that any future children, being the seventh generation from Kayin, would be killed as a result of Hashem's words "לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם‏‎".²¹
• Lemekh to be punished - Ramban maintains that Lemekh's wives feared that Lemekh would be punished for inventing weapons, and thus bringing bloodshed and death to the world.²²
• Frustrated – R. Yosef Kara and Shadal,²³ instead, assume that Lemekh's tone is one of exasperation; he is irritated either by the noisy quarrels of his wives or by their general unruly behavior.

"אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי" – According to all these commentators, these words constitute a rhetorical question, "Did I kill a man or child?"  Lemekh questions whether he deserves a punishment, pointing out that he has not killed anyone to deserve such a fate.²⁴

Purpose and context – Bereshit Rabbah, Rashi, and R. Yosef Bekhor Shor all relate the story to that which follows, the flood narrative,²⁵ while Ralbag relates it to the previous story regarding Kayin's punishment. Ramban, instead, understands the story in its immediate context, assuming that it describes the direct aftermath of the invention of weapons.  None of the commentators explain why the story was included in the Torah.²⁶

Why did Lemekh bother to tell his wives? According to all these exegetes, Lemekh's words were a direct response to his wives, either a reaction to their noise or their fears.

Who are the "אִישׁ" and "יֶלֶד"? Most of these commentators do not specify who the "אִישׁ" and "יֶלֶד" are, though Rashi, Ramban, and Ralbag²⁷ suggest that the words refer to Hevel.²⁸ According to them, Lemekh is rhetorically asking if he acted like Kayin who killed Hevel.  Ralbag has Lemekh do so to explain to his wives that Kayin deserved punishment, but despite Lemekh being his descendant, he does not.  Ramban instead calls on Kayin's murder to show how even without weapons, people managed to kill.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"?

• The consequence of killing – Bereshit Rabbah asserts that Lemekh is asking if he killed a person that he should be wounded for doing so.
• The method of killing – Ramban and Ralbag maintain that Lemekh is asking if he killed a person via a wound, just as Kayin had, that he should punished as a consequence.  According to Ramban, in this comment Lemekh is trying to further mitigate his wrong-doing, pointing out that killing via a wound can be worse than killing via a weapon.

Comparison to Kayin

• Threat that Lemekh's distress will be avenged – R. Yosef Kara and Shadal understand this verse as a threat to Lemekh's wives.  He tells them that if Hashem promised to take revenge on the killer of Kayin who had been guilty, all the more so that Hashem would take revenge on those (Adah and Zilah) who distress Lemekh who is innocent.
• Proof that Lemekh won't be punished – The others maintain that Lemekh is making an a fortiori argument from Kayin to prove that his punishment, too, will be suspended. If Kayin killed but was nonetheless granted a stay for seven generations, Lemekh, who did not kill, would surely be given an even longer extension. 

Future Self Defense

Lemekh is boasting not of what he has done, but what he can do. He tells his wives that he no longer needs to fear the surrounding violence since he is now capable of defending himself.  With his son Tuval Kayin's newly invented weapons, he will be able to kill anyone who attempts to harm him.

Sources:J. Herder cited in the BiurBereshit 4:23About Netivot HaShalom and ShadalBereshit 4:15Bereshit 4:23-24About R. Shemuel David Luzzatto.

Lemekh's tone – Lemekh's tone is one of pride.  He brags to his wives that he is finally able to fight off the violent men who surround them.  According to this position, the word "הָרַגְתִּי" connotes a future tense²⁹ and Lemekh is not boasting of already having killed a man, but of his ability to do so in the future.³⁰

Purpose and context – This approach views the story as providing background for the upcoming flood narrative. The violence that led to the destruction already began in Lemekh's time, leading individuals like Lemekh and his family to live in fear.  The power of the mighty led those weaker to search for ingenious methods to fight them off, and with the inventions of weapons, they succeeded in finding a tool which was not dependent on strength alone.

Why did Lemekh bother to tell his wives? Lemekh tells his wives so they no longer need to fear bandits who might attack them.

Who are the "אִישׁ" and "יֶלֶד"? These are anonymous people who would potentially attack Lemekh.  This position understands "יֶלֶד" to refer to a youth rather than a young child.  As such, both terms refer to a person of physical strength.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"? These would be defined as "for an injury/wound".  Lemekh claimed that he would seek vengeance on any who dared inflict upon him a wound.

Comparison to Kayin – Lemekh states that while Hashem promised to punish anyone who killed Kayin seven fold, Lemekh will go even further to seek vengeance on anyone who dares to harm him.

¹ See also Y"M Immanueli who takes a similar approach but suggests that Lemekh is boasting about his ability to kill, rather than the fact that he has already committed the deed.  He reads Lemekh's words "כִּי אִישׁ הָרַגְתִּי" as if they were in the future tense.  Cf. Ibn EzraBereshit 4:15,16,23About R. Avraham ibn Ezra who already notes this possibility. See also Herder's opinion cited in the Biur (elaborated on below) who similarly reads the entire oration as a boast about his ability to kill, but understands Lemekh's motivations to be positive (defense of his family) rather than negative.

² Y"M Immanueli points out that while Lemekh's ancestor, Kayin, killed due to a conflict, Lemekh was ready to kill for a mere bruise.  While Kayin was at least ashamed of his act and denied his role, Lemekh was proud of his deeds and proclaimed them to others.

³ He suggests that "יֶלֶד" refers to a "נער", a youth at the height of his strength, rather than a small child.  Cf. Herder below.

⁴ Cassuto rejects this possibility, pointing out that, if so, the verse should have read "בפצעי" and not "‏לְפִצְעִי‎".  As evidence he points to Shemuel II 14:7 "וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג". In addition, he asserts that it is not the way of braggarts to mention that they have been harmed by their enemies

⁵ See below that R. Saadia brings a second possibility as well, that Lemekh's words are a rhetorical question and he is professing his innocence of any wrong-doing.

⁶ Rashi also brings the position of Bereshit Rabbah below.

⁷ See below that this is also the position of Bereshit Rabbah and others who follow in its footsteps.

⁸ Abarbanel also presents Lemekh as defending his actions, but he does not read his words as a rhetorical question.  Instead, he suggests that Lemekh tells his wives that if he killed a man, it is he who will be punished and not them, so they have no reason to be upset at him.

⁹ See Tanchuma, Rashi, Abarbanel and Seforno.

¹⁰ Abarbanel also connects the story to the flood, suggesting that Lemekh's words "כִּי שִׁבְעָתַיִם יֻקַּם קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה" refer to the fact that when he is punished, many others will perish as well, in the destruction wrought by the flood.  This, though, would not explain the import of the story and why it was included in Torah.

¹¹ R. D"Z Hoffmann suggests that those killed were closely related to Lemekh's wives, which explains why he felt a need to apologize to them, but that they were not necessarily Kayin or Tuval Kayin.

¹² R. Saadia Gaon explains that Lemekh specified that one of those killed was a child  because he had greater regrets over killing an innocent child.

¹³ According to this approach, Lemekh should have used the feminine form "אשה" rather than "אִישׁ".

¹⁴ Lemekh tells them, "The wound is my wound, (not yours.)"

¹⁵ See "Why was Lemekh Blind?" in " In Potiphar's House (Massachusetts, 1994):159-172.

¹⁶ This would not work with the wording of the Tanchuma itself which suggests that the sentence is a rhetorical question.  Rashi suggests that the midrash is reading Lemekh's defense as: "Did I kill a  man intentionally, that the wound should be considered mine (i.e. that I should be held accountable)?"

¹⁷ The positions are consistent with the commentators' understandings of Lemekh's tone as one of self justification or regret.

¹⁸ This is consistent with Seforno's read of Lemekh as one who is full of remorse for his actions.

¹⁹ See above that Rashi also develops the approach brought by Tanchuma that Lemekh was speaking of his unintentional murderer.

²⁰ R"Y Bekhor Shor notes there were astrologers who knew that there will be a flood.

²¹ See also Ibn EzraBereshit 4:15,16,23About R. Avraham ibn Ezra who also suggests this but reads the rest of Lemekh's words, not as a claim of innocence, but as a threat.  He presents Lemekh telling his wives that he (rather than his children) is the seventh generation from Kayin, and that if anyone dare to harm him because of this, he will kill them.

²² The discussion between Lemekh and his wives raises an interesting philosophical question: to what extent should the inventor of materials of destruction be held responsible for the blood shed by others who use them?

²³ See also the explanations of RadakBereshit 4:15Bereshit 4:19,23-24About R. David Kimchi and Ma'asei HashemMa'asei Bereshit 21About R. Eliezer Ashkenazi who explain similarly but present Lemekh in a much more negative light.  Their Lemekh is not simply frustrated and defensive, but violent, threatening to kill his wives for their bickering and refusal to heed his authority.

²⁴ According to most of these sources, this is a reaction against his wives' assumption that he or his sons are to be killed. According to R. Yosef Kara and Shadal, though, he is questioning whether he deserves his present fate (a home filled with noisy squabbling) .

²⁵ See above that this is the reason that Lemekh's wives refuse to have relations with him, leading to his oration.

²⁶ Only R. Yosef Kara relates to the issue at all, explaining that it comes to teach  that people should not have two wives; doing so only causes troubles.

²⁷ Though neither Ramban nor Ralbag mention Hevel explicitly, they both understand the sentence to refer to Kayin's murder.

²⁸ Rashi claims that both terms refer to Hevel, since he was a man in stature, though still a child in years.

²⁹ See Ibn Ezra Bereshit 4:15,16,23About R. Avraham ibn Ezrawho already suggests this.

³⁰ Herder points to Bereshit 23:13 and 48:22 as examples of other verbs which are similarly phrased in the past tense but connote a future action.