Difference between revisions of "Kayin – Intentional or Unintentional Murderer/2/en"
Jump to navigation
Jump to search
(Import script) |
(Import script) |
||
Line 15: | Line 15: | ||
<approaches> | <approaches> | ||
<category name="">Intentional | <category name="">Intentional | ||
− | <p>Kayin intended to kill Hevel and was fully cognizant of the consequences of his actions. | + | <p>Kayin intended to kill Hevel and was fully cognizant of the consequences of his actions. This approach subdivides as to whether Kayin was guilty of first degree (premeditated) or second degree (unplanned) murder.</p> |
<mekorot> | <mekorot> | ||
− | <multilink>< | + | <multilink><a href="BereshitRabbah22-12" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah22-12" data-aht="source">22:12</a><a href="BereshitRabbah22-7" data-aht="source">22:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, |
− | <multilink><aht | + | <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>< | + | <multilink><a href="RashiBereshit4-8" data-aht="source">Rashi</a><a href="RashiBereshit4-8" data-aht="source">Bereshit 4:8</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, |
− | <multilink>< | + | <multilink><a href="RYBSBereshit4-8" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit4-8" data-aht="source">Bereshit 4:8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, |
− | <multilink>< | + | <multilink><a href="ChizkuniBereshit4-15" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit4-15" data-aht="source">Bereshit 4:15</a><a href="Chizkuni" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, |
− | <multilink>< | + | <multilink><a href="RambanBereshit4-8" data-aht="source">Ramban</a><a href="RambanBereshit4-8" data-aht="source">Bereshit 4:8</a><a href="Ramban" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, |
− | <multilink><aht | + | <multilink><a href="AbarbanelBereshit4" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit4" data-aht="source">Bereshit 4:9</a><a href="Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, |
− | <multilink>< | + | <multilink><a href="SefornoBereshit4-11" data-aht="source">Seforno</a><a href="SefornoBereshit4-11" data-aht="source">Bereshit 4:11</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> |
</mekorot> | </mekorot> | ||
− | <point><b>"וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו" and Kayin's motivation</b> – Rashi, R"Y Bekhor Shor, and Ramban all explain that Kayin's words to Hevel facilitated his conspiracy to kill Hevel.<fn>They differ, though, as to what Kayin actually said.</fn> | + | <point><b>"וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו" and Kayin's motivation</b> – Rashi, R"Y Bekhor Shor, and Ramban all explain that Kayin's words to Hevel facilitated his conspiracy to kill Hevel.<fn>They differ, though, as to what Kayin actually said.</fn> According to them, Kayin committed first degree murder out of jealousy over his rejected sacrifice. Alternatively, the various opinions in Bereshit Rabbah suggest that it was a separate argument while Kayin and Hevel were already in the field which led to the murder.</point> |
<point><b>"וַיַּהַרְגֵהוּ"</b> – All other Biblical cases of the root "הרג" refer to intentional murder.<fn>According to some, Bereshit 4:23 might be a lone exception.</fn></point> | <point><b>"וַיַּהַרְגֵהוּ"</b> – All other Biblical cases of the root "הרג" refer to intentional murder.<fn>According to some, Bereshit 4:23 might be a lone exception.</fn></point> | ||
<point><b>"לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי"</b> – Rashi explains that this is simply a bald-faced lie.</point> | <point><b>"לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי"</b> – Rashi explains that this is simply a bald-faced lie.</point> | ||
− | <point><b>Kayin's punishment</b> – These commentators must grapple with the question of why Kayin was not punished by death. | + | <point><b>Kayin's punishment</b> – These commentators must grapple with the question of why Kayin was not punished by death. R. Nechemya in Bereshit Rabbah and Chizkuni suggest that Kayin did not receive the death penalty because his crime was committed before Hashem gave this instruction.<fn>Cf. Seforno who asserts that the punishment was obvious and did not need to be stated explicitly.</fn> Alternatively, see <multilink><a href="RadakBereshit4-12" data-aht="source">Radak</a><a href="RadakBereshit4-12" data-aht="source">Bereshit 4:12</a><a href="RadakBereshit4-13" data-aht="source">Bereshit 4:13</a><a href="RadakBereshit4-15" data-aht="source">Bereshit 4:15</a><a href="Radak" data-aht="parshan">About R. David Kimchi</a></multilink> who proposes that Hashem did not want the world to be desolate. Chizkuni also offers a second possibility that Kayin was not killed because he received no warning (התראה) immediately prior to the murder.</point> |
− | <point><b>"גָּדוֹל עֲוֹנִי מִנְּשֹׂא"</b> – <multilink>< | + | <point><b>"גָּדוֹל עֲוֹנִי מִנְּשֹׂא"</b> – <multilink><a href="IbnEzraBereshit4-13" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit4-13" data-aht="source">Bereshit 4:13</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RambanBereshit4-13" data-aht="source">Ramban</a><a href="RambanBereshit4-13" data-aht="source">Bereshit 4:13</a><a href="Ramban" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> interpret this as Kayin's admission of sin, and not a protestation of the severity of the punishment. Abarbanel adds that Kayin is acknowledging that he is really deserving of death. <multilink><a href="RashiBereshit4-13" data-aht="source">Rashi</a><a href="RashiBereshit4-13" data-aht="source">Bereshit 4:13</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, on the other hand, views these words as Kayin's appeal to Divine mercy, despite the gravity of his crime.</point> |
− | <point><b>"כָל מֹצְאִי יַהַרְגֵנִי"</b> – Ramban explains that Kayin is asking that he not die at the hands of wild animals. | + | <point><b>"כָל מֹצְאִי יַהַרְגֵנִי"</b> – Ramban explains that Kayin is asking that he not die at the hands of wild animals. Abarbanel, though, understands that Kayin is wishing for immediate death.</point> |
− | <point><b>"כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"</b> – According to <multilink>< | + | <point><b>"כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם"</b> – According to <multilink><a href="RashiBereshit4-15" data-aht="source">Rashi</a><a href="RashiBereshit4-15" data-aht="source">Bereshit 4:15</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, this verse means that Kayin will receive his due punishment of death in seven generations time.<fn>Cf. <multilink><a href="RasagTafsirBereshit4-15" data-aht="source">R. Saadia Gaon</a><a href="RasagTafsirBereshit4-15" data-aht="source">Tafsir Bereshit 4:15</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RYBSBereshit4-15" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit4-15" data-aht="source">Bereshit 4:15</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, and others who explain that "שִׁבְעָתַיִם" is simply a round number.</fn></point> |
</category> | </category> | ||
<category name="">Unintentional | <category name="">Unintentional | ||
<p>Kayin's killing of Hevel was unintentional, either because he struck him without intent to kill or because he had no prior comprehension of the concept of death.</p> | <p>Kayin's killing of Hevel was unintentional, either because he struck him without intent to kill or because he had no prior comprehension of the concept of death.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink>< | + | <multilink><a href="RadakBereshit4-12" data-aht="source">Radak</a><a href="RadakBereshit4-12" data-aht="source">Bereshit 4:12</a><a href="RadakBereshit4-13" data-aht="source">Bereshit 4:13</a><a href="RadakBereshit4-15" data-aht="source">Bereshit 4:15</a><a href="Radak" data-aht="parshan">About R. David Kimchi</a></multilink>, |
− | <multilink><aht | + | <multilink><a href="Akeidat11" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat11" data-aht="source">Bereshit #11</a><a href="Akeidat Yitzchak" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, |
− | <multilink>< | + | <multilink><a href="NetzivBereshit4-8" data-aht="source">Netziv</a><a href="NetzivBereshit4-8" data-aht="source">Bereshit 4:8</a><a href="NetzivBereshit4-12" data-aht="source">Bereshit 4:12</a><a href="Netziv" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink>, |
− | <multilink>< | + | <multilink><a href="RDZHoffmannBereshit4-12" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannBereshit4-12" data-aht="source">Bereshit 4:12</a><a href="R. D"Z Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink> |
</mekorot> | </mekorot> | ||
− | <point><b>"וַיַּהַרְגֵהוּ" and Kayin's motivation</b> – According to this position, "וַיַּהַרְגֵהוּ" can also refer to an act committed without full intent. | + | <point><b>"וַיַּהַרְגֵהוּ" and Kayin's motivation</b> – According to this position, "וַיַּהַרְגֵהוּ" can also refer to an act committed without full intent. The Akeidat Yitzchak proposes that Kayin's act was mitigated by the fact that it occurred during an altercation, and the Netziv develops the possibility that Kayin was enslaving Hevel and was beating him as a master beats a slave.<fn>See also Kayin's claim in the <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> that he had no way of knowing that rocks could kill.</fn></point> |
<!-- | <!-- | ||
<point><b>"וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו"</b> – </point> | <point><b>"וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו"</b> – </point> |
Version as of 18:11, 11 August 2014
Kayin – Intentional or Unintentional Murderer?
Exegetical Approaches
Intentional
Kayin intended to kill Hevel and was fully cognizant of the consequences of his actions. This approach subdivides as to whether Kayin was guilty of first degree (premeditated) or second degree (unplanned) murder.
Sources: Bereshit Rabbah, Tanchuma, Rashi, R. Yosef Bekhor Shor, Chizkuni, Ramban, Abarbanel, Seforno
"וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו" and Kayin's motivation – Rashi, R"Y Bekhor Shor, and Ramban all explain that Kayin's words to Hevel facilitated his conspiracy to kill Hevel.1 According to them, Kayin committed first degree murder out of jealousy over his rejected sacrifice. Alternatively, the various opinions in Bereshit Rabbah suggest that it was a separate argument while Kayin and Hevel were already in the field which led to the murder.
"וַיַּהַרְגֵהוּ" – All other Biblical cases of the root "הרג" refer to intentional murder.2
"לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי" – Rashi explains that this is simply a bald-faced lie.
Kayin's punishment – These commentators must grapple with the question of why Kayin was not punished by death. R. Nechemya in Bereshit Rabbah and Chizkuni suggest that Kayin did not receive the death penalty because his crime was committed before Hashem gave this instruction.3 Alternatively, see Radak who proposes that Hashem did not want the world to be desolate. Chizkuni also offers a second possibility that Kayin was not killed because he received no warning (התראה) immediately prior to the murder.
"גָּדוֹל עֲוֹנִי מִנְּשֹׂא" – Ibn Ezra and Ramban interpret this as Kayin's admission of sin, and not a protestation of the severity of the punishment. Abarbanel adds that Kayin is acknowledging that he is really deserving of death. Rashi, on the other hand, views these words as Kayin's appeal to Divine mercy, despite the gravity of his crime.
"כָל מֹצְאִי יַהַרְגֵנִי" – Ramban explains that Kayin is asking that he not die at the hands of wild animals. Abarbanel, though, understands that Kayin is wishing for immediate death.
Unintentional
Kayin's killing of Hevel was unintentional, either because he struck him without intent to kill or because he had no prior comprehension of the concept of death.
"וַיַּהַרְגֵהוּ" and Kayin's motivation – According to this position, "וַיַּהַרְגֵהוּ" can also refer to an act committed without full intent. The Akeidat Yitzchak proposes that Kayin's act was mitigated by the fact that it occurred during an altercation, and the Netziv develops the possibility that Kayin was enslaving Hevel and was beating him as a master beats a slave.5
"לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי" – This approach could explain that Kayin was really telling the truth, and having never before encountered death, was unsure of whether Hevel might recover.
Kayin's punishment – These commentators all point out that positing an accidental killing would be the simplest way to account for why Kayin received a punishment of exile similar to that of an unintentional murderer.
"כָל מֹצְאִי יַהַרְגֵנִי" – According to this opinion, Kayin is claiming that he is undeserving of death.
"כָּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם" – Hashem agrees with Kayin that he is deserving of protection.