Difference between revisions of "Lemekh's Monologue/2/en"
Jump to navigation
Jump to search
Others suggest that Lemekh was not a killer at all with R. Yosef Kara presenting him as a frustrated husband and others as 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 value of human life to the dangers of polygamy. They make the reader question whether technological advances really further society and what are the factors that lead society into cycles of violence.
m |
|||
| Line 4: | Line 4: | ||
<h1>Lemekh's Monologue</h1> | <h1>Lemekh's Monologue</h1> | ||
| + | <div class="overview"> | ||
| + | <h2>Overview</h2> | ||
| + | The ambiguity of Lemekh's words allows for a wide spectrum of opinions with regards to both Lemekh's character and the purpose of the story as a whole.  Cassuto reads Lemekh as a negative figure who is so corrupted that he brags about an act of murder. The story is thus seen as evidence of society's deterioration and the far sweeping violence that necessitated destroying the world via the flood.  Tanchuma and others in its wake, instead, view Lemekh as the unintentional killer of Kayin.  The story serves as closure to the Kayin narratives and proof that justice was ultimately served.<br/>Others suggest that Lemekh was not a killer at all with R. Yosef Kara presenting him as a frustrated husband and others as a father ready to protect himself and his family from violence.<br/>The various reads of the story raise important issues ranging from the power of repentance and value of human life to the dangers of polygamy. They make the reader question whether technological advances really further society and what are the factors that lead society into cycles of violence.</div> | ||
<approaches> | <approaches> | ||
Version as of 09:24, 15 January 2015
Lemekh's Monologue
Exegetical Approaches
Overview
The ambiguity of Lemekh's words allows for a wide spectrum of opinions with regards to both Lemekh's character and the purpose of the story as a whole. Cassuto reads Lemekh as a negative figure who is so corrupted that he brags about an act of murder. The story is thus seen as evidence of society's deterioration and the far sweeping violence that necessitated destroying the world via the flood. Tanchuma and others in its wake, instead, view Lemekh as the unintentional killer of Kayin. The story serves as closure to the Kayin narratives and proof that justice was ultimately served.Others suggest that Lemekh was not a killer at all with R. Yosef Kara presenting him as a frustrated husband and others as 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 value of human life to the dangers of polygamy. They make the reader question whether technological advances really further society and what are the factors that lead society into cycles of violence.
Intentional Murder
Lemekh was bragging to his wives about his murderous acts.
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, 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 which prided itself on its violence. He was proof of the continued deterioration of society2 and 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 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.4
- Mode of attack – Cassuto, instead, 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" – According to Cassuto this verse speaks of avenging the killer of Kayin .
Unintentional Killing
Lemekh was expressing regret over an unintentional murder and/or attempting to defend himself for his unwitting action.
Sources:Tanchuma, R. Saadia Gaon #1,5 Rashi #1,6 Abarbanel, Seforno, HaKetav VeHaKabbalah, Netziv, R. D"Z 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)?"7
Purpose and context
- Conclusion to Kayin narrative – According to those who assume that the person killed by Lemekh was Kayin,8 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.9
- 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 ).10
- Anonymous – According to R. Saadia, Netziv, and R. D"Z Hoffmann, Lemekh killed an unidentified man and child.11
- 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)12 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.13 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. Kugel14 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.15
Comparison to Kayin – These commentators disagree whether the comparison was meant to minimize or maximize Lemekh's fault:16
- 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.17
"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"
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 Rabbah, R. Saadia Gaon #2, Rashi #2,18 R. Yosef Kara, R. Yosef Bekhor Shor, Ramban, Ralbag, Shadal
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.19 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".20
- 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.21
- Frustrated – R. Yosef Kara and Shadal,22 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.23
Purpose and context – Bereshit Rabbah, Rashi, and R. Yosef Bekhor Shor all relate the story to that which follows, the flood narrative,24 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.25
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 Ralbag26 suggest that the words refer to Hevel.27 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 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.
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 tense28 and Lemekh is not boasting of already having killed a man, but of his ability to do so in the future.29
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.
"לָכֵן כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"
