As a whole, Bereishis the book lays the foundation of the evolution of the Bnei Yisroel, the Nation of Israel. It does not escape us (or Rashi for that matter) that Bereishis is nearly all narrative and almost bereft of commandments. Is the Torah not a book of laws?
When we take a cursory survey of Bereishis, we find murder, mayhem, kidnap, deception, immorality, favoritism, vandalism and the list goes on. Why does the Torah present us with these lurid crimes? The Ramban (Nachmanides) who likes to identify the theme of each of the five books, sees Bereishis as a series of ethical lessons that teach people the ways of faith. We will look for that message in every tale we examine in Bereishis.
Bereishis, the parshah has two important themes:
- Creating the perfect world
- The consequences of acts that are contrary to this creation
The tragedy of Cain and Abel provides just such a setback to the creation drama. The fourth chapter of Bereishis lays out an open and shut case of cold-blooded murder: In a jealous rage after a snubbed sacrifice, Cain slays his younger brother. Confronted by God, Cain shrugs it off. God presents the evidence and Cain is sentenced.
What do we make of this story? “Thou shalt not murder?” The text could have said just that. That God will judge the guilty? No, this chapter hints to much more than a quick read reveals.
Not only does the Torah introduce the concept of sacrifice, it teaches that offerings can be accepted or refused. Why is Cain's offering refused?
God engages Cain in casual conversation, inquiring as to Abel's whereabouts. Does God not know what has occurred? Compare the responses to the confrontation with Adam and Eve after they transgress. See chapter 3, verse 9.
Can we undo sin? Does sin tempt us? How can we best respond?
Does Cain's punishment fit the crime? Does he show any remorse?
What are the contemporary lessons learned from Cain's moral dilemmas?
The parasha also introduces us to rhetorical questions, "where are you?" "did you eat from the tree?" and others.
ReplyDeleteIn further exmining sin, where does the concept of honesty in admitting guilt fit in? Does this help undo the damage?
Great questions. I raised these issues because I am intrigued by the first reference to sin in the Cain drama. After Cain's offering is snubbed, Cain gets 'angry'. God speaks:
ReplyDelete“If you do well, will it not be lifted up? And if you do not do well, sin crouches at the door; and to you is its desire, but you may rule over it (4.7).”
A bit cryptic except that there is a reference to sin. What will be lifted up? The sacrifice? Don't think so. The reference to a successful offering is וַיִּשַׁע and lifted in verse 7 is שְׂאֵת.
Still we have the mystery of the rhetorical question. When God strangely asks “Where is Abel thy brother” what do you suppose the correct answer might be?
what did Abel do to get kill?
ReplyDeleteFernando
First i want to say yesher coaj for these blog
ReplyDeletesecond i wondering when God create the planets and the solar system because in the text say, bereshit barah elokim et hashamaim ve et aharets, where harets is for us planet earth, what about all other ones
Abraham
Regarding Fernando's question: Did Abel 'do' anything at all? Perhaps he was just the victim of a tragic attack? We must establish culpability, if any. Does the text imply that Abel misbehaved in any way? Otherwise the question gets subsumed under 'Why do bad things happen to good people'?
ReplyDeleteAbraham asks about the planets. Does ahrets mean earth exclusively or is the earth in the classification of ahrets. For that matter, what is shamayim. Is it the atmosphere above us or does it mean more?
ReplyDelete