Lemekh's Monologue/2/en

Lemekh's Oration

Exegetical Approaches

Intentional Killer

Lemekh bragged to his wives of murder, proud of his ability to kill.

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 boasful.  Rather than covering up the fact that he has 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, the people had not progressed on an ethical level.  The story serves to introduce the flood narrative and explain Hashem's decision to destroy the world.  Lemekh was representative of the corruption of his generation who prided itself on its violence. He was proof of the continued deterioration of society² and the necessity for a new civilization.

Why did Lemekh bother to tell his wives? Lemekh was so debased that he was not ashamed of his act, but was instead 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 rather the fact that he was an "אִישׁ" or ""יֶלֶד.  He suggests that both terms connote a man full of vigor³  so 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 killed his victim in retaliation for his having originally wounded Lemekh. 
• Mode of attack – Cassuto rejects this possibility, pointing out that, if so, the verse should have read "בפצעי" and not "‏לְפִצְעִי‎".⁴‎ Instead, he understands that the verse describes the mode of Lemekh's attack.  He inflicted a wound on his victim and boasted to his wives that immediately, by wounding alone, he was able to kill.

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.

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Unintentional Killer

Lemekh's oration is an expression of regret over an unintentional murder and/or an attempt 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, Rashi #1Bereshit 4:15Bereshit 4:19Bereshit 4:23-24About R. Shelomo Yitzchaki, 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, instead, assert that Lemekh is defending his actions trying to justify to his wives why he does not deserve a punishment.  According to this position, Lemekh's words are a rhetorical question: "Did I kill a man and a child intentionally (that I deserve punishment)?"⁵

Purpose and context

• Conclusion to Kayin narrative– According to those who assume that the person killed by Lemekh was Kayin,⁶ the story might be coming to show how in the end justice was done and Kayin was ultimately punished for his murder, seven generations later.
• 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 moving in that direction, as evidenced by even an unintentional murder.⁷
• 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 Neziv 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 ).⁸
• Anonymous – According to R. Saadia, Netziv, and R. D"Z Hoffmann, Lemekh killed an unidentified man and child.⁹
• Lemekh's wife and potential future progeny –The HaKetav VeHaKabbalah explains that Lemekh accidentally 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 who was now barren (and considered as if dead) and any future children.¹⁰

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.¹¹ 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. Kugel¹² 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.¹³

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

• 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 killler – Netziv and R. Hoffmann reach the same basic conclusion but understand the verse differently.  According to them, Lemekj 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.¹⁴ 

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Innocent

Lemekh did not kill anyone.  The position divides in explaining why, then, he mentions having murdered:

Rhetorical Question

Lemekh's mention of murder is actually a rhetorical question, 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 , 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.¹⁵ 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".¹⁶
• 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.¹⁷
• Frustrated – R. Yosef Kara and Shadal,¹⁸ 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.¹⁹

Purpose and context – Bereshit Rabbah, Rashi, and R. Yosef Bekhor Shor all relate the story to that which follows, the flood narrative,²⁰ 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 adequately explain why the story was included in the Torah.²¹

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 Ralbag.²² suggest that it is referring to Hevel. ²³ 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. 

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Future Defensive Killing

Lemekh boast to his wives that he no longer needs to fear the surrounding violence since he is now capable of defending himself.  With his son's newly invented weapons, he will be able to kill all who attempt to harm him.

Sources:Opinion cited in 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 tense²⁴ and Lemekh is not boasting of already having killed a man, but of his ability to do so in the future.²⁵

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 find 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 and the like 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 "for an injury/wound".  Lemekh claimed that he could seek vengeance on any who dared inflict upon him a wound.

Comparison to Kayin

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Response to Killing

Lemekh shares with his wives his feelings about killing others.  Commentators disagree whether he is expressing regret or pride.

Regret

Lemekh either regrets having murdered or defends himself by pointing out that it was an accident.

Sources:TanchumaBereshit 11About the Tanchuma, R. Saadia GaonCommentary Bereshit 4:16-25Tafsir Bereshit 4:23-24About R. Saadia Gaon, Rashi #1Bereshit 4:15Bereshit 4:19Bereshit 4:23-24About R. Shelomo Yitzchaki, 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

What is Lemekh's message?

• Lemekh is expressing his sadness to his wives that he killed two people – R. Saadia, Seforno, HaKetav VeHaKabbalah.
• Lemekh is defending his action to his wives, claiming it was an accident or that only he will suffer and not them – Tanchuma, Rashi, Abarbanel, R. D"Z Hoffmann.
• Lemekh is asking his wives to calm him down, because he did not intend to kill a man and child – Netziv.

Lemekh's tone

• Sincere regret – R. Saadia,²⁶ Abarbanel, Seforno, HaKetav VeHaKabbalah, Netziv, R. D"Z Hoffmann.²⁷
• Self justification – Tanchuma, Rashi.  According to this position, Lemekh is asking a rhetorical question: "Did I kill a man and a child that I deserve punishment?"

Who were the "אִישׁ" and "יֶלֶד" which Lemekh killed? According to R. Saadia, Netziv, and R. D"Z Hoffmann, Lemekh killed an unidentified²⁸ man and child.²⁹   The rest of these commentators³⁰ follow Tanchuma in saying that Lemekh killed Kayin and (his own son) Tuval Kayin.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"?

• The wound was the cause of death of the man and child – Tanchuma and others in its wake.  Lemekh is defending himself that he intended only to wound the people rather than kill them.
• The wound is Lemekh's own wound – Abarbanel, Seforno.  Abarbanel says Lemekh is telling his wives that only he will suffer the punishment for killing the people, not them.  Alternatively, Seforno says that by killing his ancestor and son he wounded himself.
• HaKetav VeHaKabbalah

Comparison to Kayin

• Rashi says Lemekh will get a smaller punishment than Kayin.  Kayin, Hashem extended for him the wait for seven generation, all the more Lemekh who killed unintentionally Hashem will extend the wait many generations.
• On the other hand, some commentators interpret the verse that Lemekh will get a bigger punishment than Kayin, either because the amount of sorrow Lemekh had for killing Kayin and Tuval Kayin was more than what Kayin grieved for being "נָע וָנָד", like Seforno; or since when Hashem revenges from Lemekh the whole world will be punished in the Flood more than Kayin who was punished alone, like Abarbanel.

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Purpose of the story

• Rashi says simply the purpose is to teach that Hashem kept his word and made sure Kayin will be killed after the seventh generation,³¹ assuming the person killed was Kayin.
• R. Saadia and Abarbanel note the general story teaches us Lemekh invented weapons, but do not explain the specific song of Lemekh.³²
• HaKetav VeHaKabbalah learns from the story the virtue of repenting on one's bad deeds, that Lemekh since he regretted what he did, earned to have sons "יושבי אהל ה'" and who created and invented tools for many purposes.
• R. D"Z Hoffmann says the story is showing the beginning of the process of moving away from Hashem.  The people are not yet described as corrupted, but killing even by mistake already shows that they are not good people.³³

Boasting

Lemekh is proud of his ability to kill.

Sources:R. Yosef ibn KaspiTirat Kesef 1Bereshit 4:23-24About R. Yosef ibn Kaspi, opinion cited in the BiurBereshit 4:23About Netivot HaShalom and ShadalBereshit 4:15Bereshit 4:23-24About R. Shemuel David Luzzatto, U. CassutoBereshit 4:23,24About Umberto Cassuto, Y"M ImmanueliBereshit Hesberim VeHaarot pp.101-102

What is Lemekh's message? Most of these commentators simply say Lemekh was boasting to his wives about his capabilities, but the opinion cited in Biur elaborates bringing the background to this statement.  He says that during Lemekh's time there was a lot of violence going on, and people needed to build walls and make swords to protect them, their wives, and property from being stolen.  Therefore Lemekh was proud that now he is not afraid of anybody because he could kill them easily using a sword.

Lemekh's tone – According to this approach Lemekh is not covering up the fact he killed a man and a child rather he is proud that he can kill a man and a child.

Who did Lemekh kill ("אִישׁ" and "יֶלֶד")? Ibn Kaspi and Cassuto say Lemekh had killed somebody in the past and that is what he is showing off about.  Though the opinion cited in the Biur and Shadal and Immanueli say Lemekh is showing off that he can kill people using the swords he taught his son how to create, but not that Lemekh had yet killed someone.  Immanueli explains Lemekh is ready to kill any person, and it makes not difference if he is a man or child.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"?

• Lemekh is boasting that he is ready to kill any person who hurts him even if the person just wounds him – Ibn Kaspi, opinion cited in Biur and Shadal, Immanueli.
• Lemekh is boasting that he can kill a person just from wounding him – Cassuto.

Comparison to Kayin – According to most of these commentators, Lemekh is boasting that Hashem will revenge from the killer of Kayin sevenfold, but Lemekh will revenge for himself seventy seven times.³⁴  Immanueli though explains that Hashem stated anyone who hurts Kayin who killed his brother, will be punished seven times, all the more Lemekh who will kill someone who attacks him, anyone who hurts him will be punished seventy seven times.

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Purpose of the story – Cassuto, followed by Immanueli,³⁵ explains that these verses serve as an introduction to the story of the Flood, to clarify why Hashem decided to flood the world.  The Torah shows how Kayin's descendants even though they advanced in the material culture, there was a lot of cruelty going on that they were proud of.  Therefore the Torah included Lemekh's song where he boasts over his ability to kill,³⁶ to show until where those generations deteriorated.

Allaying of Wives' Fears

Lemekh is calming his wives who fear that he will be killed for either inventing weapons or being the seventh generation from Kayin.

Potential Death of their Children

Sources:Bereshit Rabbah23:4About Bereshit Rabbah, Rashi #2Bereshit 4:15Bereshit 4:19Bereshit 4:23-24About R. Shelomo Yitzchaki, Ibn EzraBereshit 4:15,16,23About R. Avraham ibn Ezra,³⁷ R. Yosef Bekhor ShorBereshit 4:15Bereshit 4:23-24About R. Yosef Bekhor Shor, RalbagBeiur Divrei HaParashah Bereshit 4:15Beiur Divrei HaParashah Bereshit 4:23-24About R. Levi b. Gershon

What is Lemekh's message? Lemekh's wives did not want to have children, either because they were worried there will be a flood and their kids will die,³⁸ or they feared their kids will be killed for being the seventh generation from Kayin.  Therefore, Lemekh is reassuring them that he did not kill anybody, and that he does not deserve to be wounded or have his children killed.

Lemekh's tone – Lemekh is asking rhetorically, did he kill someone that he shall receive a punishment for doing so.

Who did Lemekh kill ("אִישׁ" and "יֶלֶד")? These commentators explain Lemekh did not kill anyone.  Rashi and Ralbag say "אִישׁ" and "יֶלֶד" refers to Hevel, and Lemekh is asking whether he killed a young man like Kayin killed Hevel.  R"Y Bekhor Shor says Lemekh is not referring specifically to what Kayin did rather he is just asking in general if he killed someone.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"? Most of the commentators understand Lemekh to be asking if he deserves wounds because he killed someone, though Ralbag says the wounds are part of the question, if he killed a person or wounded a person.

Comparison to Kayin – This approach holds that Lemekh is learning from Kayin who killed and Hashem extended for him seven generations, that Lemekh who did not kill there is no reason Hashem would not extend for him for longer.  Radak explains for this approach slightly differently, that Lemekh is talking about even if he would have killed like Kayin did.  Since Lemekh's good deeds outnumber this killing, Hashem will extend for him for longer than he extended for Kayin who killed besides doing other bad deeds.

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Purpose of the story – These commentators do not explain the purpose of the story.

Punishment of Lemekh for Inventing Weapons

Sources:RambanBereshit 4:23About R. Moshe Nachmanides

What is Lemekh's message? Ramban explains Lemekh taught everyone of his children a certain craft, and Tuval Kayin he taught how to make weapons.  He interprets the verses to be a response to Lemekh's wives, who were afraid he will be punished because he invented weapons, so he is responding to them that killing with a weapon is better than killing by wounding.

Lemekh's tone – Ramban explains like many other commentators that Lemekh did not kill like Kayin did.

Who did Lemekh kill ("אִישׁ" and "יֶלֶד")? This approach holds that Lemekh did not kill anybody at all, rather just invented weapons.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"? Ramban understands that killing by wounding a person is worse than killing with a sword.  Lemekh is protecting himself that his invention is not bad.

Comparison to Kayin – Kayin killed via wounding Hevel, and was promised that anyone who kills him will be punished seven times.  So Lemekh who invented swords, will also pray to Hashem and he will promise him that anyone who kills him will be punished seventy seven times.

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Purpose of the story – Ramban does not comment on the purpose of the story but he could explain like R. D"Z Hoffmann above, that the story shows the corruption of Lemekh that he did not understand what he did wrong by inventing swords.

Reaction to Wives' Squabbles

Lemekh is trying to silence his bickering wives.

Sources:R. Yosef KaraBereshit 4:23About R. Yosef Kara,³⁹ RadakBereshit 4:15Bereshit 4:19,23-24About R. David Kimchi,⁴⁰ Ma'asei HashemMa'asei Bereshit 21About R. Eliezer Ashkenazi, ShadalBereshit 4:15Bereshit 4:23-24About R. Shemuel David Luzzatto

What is Lemekh's message? Lemekh's wives were always squabbling and fighting with each other, and Lemekh is asking them to be quiet.

Lemekh's tone

• Questioning his fate – R"Y Kara, Shadal.  Lemekh is asking if he killed someone that he deserves a punishment of never having quiet in his house.
• Threatening his wives – Radak, Ma'asei Hashem.  Lemekh is threatening and scaring his wives that if they do not keep quiet he will kill them.

Who did Lemekh kill ("אִישׁ" and "יֶלֶד")? R"Y Kara and Shadal say Lemekh did not kill anybody and he is asking if he deserves this for he did not do like Kayin, and Radak understands Lemekh is ready to kill his wives if they do not keep quiet.  On the other hand, Ma'asei Hashem reads the verse that Lemekh killed in past tense or at least he is saying so to frighten his wives that he is so strong and can kill a person without a sword but just by hurting them.

What is "לְפִצְעִי" and "לְחַבֻּרָתִי"? Ma'asei Hashem interprets these words as the way Lemekh is claiming he killed someone, without using a sword rather just by wounding him, so he can do the same for his wives.  The rest of the commentators do not explain these words.

Comparison to Kayin – R. Yosef Kara and Shadal understand this verse as a threat, that they will be punished many times more than what Hashem promised the killer of Kayin will be punished.  Radak and Ma'asei Hashem on the other hand interpret the verse that Lemekh is assuring his wives that he can kill them, and will not be afraid of a punishment.  Ma'asei Hashem clarifies that Kayin killed Hevel illegally, but Lemekh if he kills his wives he is killing them legally since they are not listening to what Hashem commanded "וְהוּא יִמְשָׁל בָּךְ".

"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"

Purpose of the story – R. Yosef Kara⁴¹ says the story is coming to teach us to avoid having many wives, because it just causes fights and quarrels.  Though Radak⁴² explains the purpose is to counter people's beliefs that Hashem plainly rewards the righteous and punishes the wicked.  The story shows that it is more complicated and Hashem sometimes gives extensions.

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.  See Ibn EzraBereshit 4:15,16,23About R. Avraham ibn Ezra who already notes this possibility. See also the opinion brought in the Biur (elaborated on below) who similalrly 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 he 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 ready to share them with others.

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

⁴ As evidence he points to Shemuel II 14:7 "ונמיתהו בנפש אחיו אשר הרג". In addition, he asserts that it is not the way of braggarts to mention that they have been harmed by their enemies

⁵ Abarbanel also presents Lemekh as speaking defensively, 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.

⁶ See Tanchuma, Rashi, Abarbanel and Seforno.

⁷ 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.

⁸ 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.

⁹ 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.

¹⁰ According to this approach, Lemekh should have used the feminine form "אשה" rather than "איש".

¹¹ Lemekh tells them, "The wound is my wound, (not yours.)"

¹² See "Why was Lemekh Blind?" in " In Potiphar's House (Massachusetts, 1994):159-172.

¹³ 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)?"

¹⁴ This is consistent with Seforno's read of Lemekh as one who is full of remorse for his actions.

¹⁵ R"Y Bekhor Shor notes there were astrologers who knew that there will be a flood.

¹⁶ 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.

¹⁷ 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.

¹⁸ See also the similar 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.

¹⁹ 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) .

²⁰ See above that this is the reason that Lemekh's wives refuse to have relations with him, leading to his oration.

²¹ 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.

²² Though neither Ramban nor Ralbag mention Hevel explicitly, they both understand the sentence to refer to Kayin's murder.

²³ Rashi claims that both terms refer to Hevel, since he was a man in stature, though still a child in years.

²⁴ See Ibn Ezra Bereshit 4:15,16,23About R. Avraham ibn Ezrawho already suggests this.

²⁵ This position points Bereshit 23:13 and 48:22 as examples of other verbs which are similarly phrased in the past tense but connote a future action.

²⁶ R. Saadia Gaon brings two possibilities, that Lemekh is talking sincerely or asking a rhetorical question.  He is not clear about what Lemekh is rebutting if he is asking a question, as it could be understood either like Tanchuma, or like the approach below that he is calming down his wives' fear.

²⁷ It is a bit unclear how R. D"Z Hoffmann reads the verse, and possibly he reads it like Tanchuma and Rashi (which would fit with his general reading of the verse).

²⁸ R. D"Z Hoffmann says that the killed were closely related to Lemekh's wives (and therefore he needed to apologize to his wives for his actions), but they were not necessarily Kayin or Tuval Kayin.

²⁹ 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.

³⁰ The HaKetav VeHaKabbalah explains that Lemekh is regretting having given 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 who was now barren (and considered as if dead) and his potential future children.

³¹ One can either explain like Rashi after Lemekh had children who were the seventh generation from Kayin, or that Kayin was killed by Lemekh who was the seventh generation from Adam.

³² See Rasag who says that Lemekh is just an example of how Kayin's descendants feared they will be punished for Kayin's actions.

³³ R. D"Z Hoffmann brings Shemot 21:13 to prove that killing accidentally is a bad sign, because Hashem makes sure that a bad person will kill and not an innocent person.

³⁴ Shadal notes a difficulty, that the verse implies the revenge is coming from Hashem and not from Lemekh, but it doesn't seem necessary to explain that way.

³⁵ Immanueli notes also that with Lemekh started polygamy.

³⁶ Immanueli adds that Kayin killed because of a conflict, but Lemekh was ready to kill because of a sore.

³⁷ Ibn Ezra is unclear as he seems to hold that Lemekh is also boasting, therefore he was not used in this approach.

³⁸ R. Yosef Bekhor Shor says there were חוזים בכוכבים that said there will be a flood during Lemekh's time, and that is why his wives didn't want to have children.

³⁹ See R. Yosef Kara's Torah Commentary.

⁴⁰ Radak brings multiple explanations, including those of Bereshit Rabbah and Tanchuma above.

⁴¹ It is likely Ma'asei Hashem agrees with R. Yosef Kara on this.

⁴² Radak might be saying this for one of the other opinions he brings.