Erev Shabbat 25 October 2024

Week of 20 – 26 October2024

Torah portion : Genesis 1 :1-6 :8   Haftarah: Isaiah 42 :5-43 :10

Theme: Repentance is always possible

Think of situations where you have felt “overlooked” by God and not been treated “justly”.

In chapter four of Genesis, the relationship between the first humans and God is already disturbed. The preceding chapter told the storyline of Adam and Eve, who did not heed God’s commandment about the tree and as a result were driven out into exile. Now Eve gives birth to two different sons, Cain, who will till the ground and Abel who becomes a shepherd.

             According to their professions, both men bring an offering to Hashem: Cain from the fruits of the earth and Abel from the choicest of his flocks. The following reaction of God has puzzled many commentators, as the text continues to tell that God turned to Abel’s offering but did not turn to Cain’s (cf. Gen. 4:4-5). The Hebrew word used here is derived from the root sa’a (the Hebrew letters Shin, Ayin; Hei) and literally means “to gaze, to regard, to look”. Cain’s efforts are literally overlooked, making him feel not seen by God, which in turn makes him angry. Further, the text states that Cain’s countenance fell – literally “his face dropped”. Now Cain also turns away from looking up to God. He is angry not only at his brother but also at God.

How can we practically nip our own evil inclinations in the bud?

The Torah does not explain why God’s reaction to the two offerings was so different. Some sages like Ibn Ezra and Radak try to explain this by suggesting that Cain took inferior portions of the crop, whereas Abel used only the choicest of his flock for the offering (cf. Chumash, p.21). But the Biblical text keeps silent, maybe teaching the reader, that God’s behavior is not always explicable and predictable. For example, later in the Torah God will tell Moses that he will have mercy on whom he will have mercy (cf. Ex. 33:19). Far from acting constantly in an arbitrary way, the God of Israel nevertheless acts as a sovereign and not in an automatic and predictable fashion.

              So, Cain is full of anger towards and jealousy of his brother and probably heeds all sorts of negative sentiments, which later in this parasha result in the first murder recorded in the Torah. But before all that, God confronts Cain’s reaction to God’s favoring Abel’s offering, showing Cain a way out. Interestingly, God does not explain to Cain, why he treated the two brothers’ offerings differently. God only tells Cain that if he betters himself, he will be forgiven. Gen. 4:7 ends in a somewhat mysterious way. God explains to Cain that sin is “lurking” at the door and “desiring” Cain but informs him that he has the ability in himself to rule/conquer it. Sin here is portrayed almost like a person or at least a presence to be reckoned with. But Cain does not conquer it this time and kills his brother. Only later, after God tells Cain his punishment for the committed murder, does he plead for mercy and acknowledge his sin. And then God mitigates Cain’s punishment. Humanity is not living in the Garden of Eden anymore but finds itself in a torn and dysfunctional reality. But still, God expects humanity to better itself, leaving the door for repentance, teshuwa, wide open and stressing that the inclination to commit evil can be overcome.

For Reflection and Discussion: 1. Think of situations where you have felt “overlooked” by God and not been treated “justly”. 2. How can we practically nip our own evil inclinations in the bud?

Bibliography: Rabbi Nosson Scherman The Chumash. The Torah, Haftaros and five Megillos with a commentary from the rabbinic writings (Artscroll, 1994).

This week’s Parasha Commentary was prepared by
Barbara Kauffmann, Germany, Bat Kol Alumna: 2010, 2011, 2012

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