Kayin and Hevel

By Rabbi Joshua Flug

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I. Introduction- This shiur outline will discuss the story of Kayin and Hevel. We will start
by presenting a number of questions/observations on each verse and then present a
number of approaches to the parsha. [We won't necessarily answer all of the questions.]
a. Verse 1-‫'והאדם ידע את חוה אשתו ותהר ותלד את קין ותאמר קניתי איש את ה‬
i. Why is ‫ אדם‬referred to as ‫?האדם‬
ii. What is meant by the word ‫?ידע‬
iii. Why is Kayin's name mentioned before they name him? Why doesn't it say
‫?ותקרא את שמו קין‬
iv. Why is ‫ חוה‬the one naming ‫?קין‬
v. What is meant by ‫?'קניתי איש את ה‬
vi. Who is the ‫ ?איש‬Is it ‫ קין‬or ‫?אדם‬
b. Verse 2-‫ותסף ללדת את אחיו את הבל ויהי הבל רעה צאן וקין היה עבד אדמה‬
i. Why is there no mention of conception of Hevel?
ii. Why does the Torah identify the second son as "his brother"? [In general, the
term ‫ אח‬is used many times in this parsha.]
iii. Who named him ‫ ?הבל‬Why isn't the one who named him identified?
iv. Why does it mention ‫'הבל‬s profession before ‫'קין‬s?
v. There were only a few people in the whole world and plenty of resources.
Why did they need to find professions?
vi. What is the purpose of being a shepherd if they were prohibited from eating
the animals (and their by-products) [See 1:29]?
c. Verse 3-‫'ויהי מקץ ימים ויבא קין מפרי האדמה מנחה לה‬
i. What is meant by ‫?מקץ ימים‬
ii. Where did ‫ קין‬get the idea to bring on offering to G-d?
d. Verse 4-‫והבל הביא גם הוא מבכרות צאנו ומחלבהן וישע ה' אל הבל ואל מנחתו‬
i. What is meant by ‫ ?גם הוא‬Was Hevel copying the actions of ‫ קין‬or did he think
of this idea on his own?
ii. Why does the verse highlight that it was his cattle (‫ )צאנו‬and it does not do so
regarding the korban of Kayin (‫?)מפרי האדמה‬
iii. How did they know that G-d accepted the korban of Hevel (and not Kayin)?
 iv. Why does it say that G-d accepted Hevel and his korban (‫?)אל הבל ואל מנחתו‬
Why doesn't say ‫?אל מנחת הבל‬
e. Verse 5-‫ואל קין ואל מנחתו לא שעה ויחר לקין מאד ויפלו פניו‬
i. What are the two different emotions expressed by ‫ ויחר‬and ‫?ויפלו פניו‬
ii. Is Kayin's reaction to the fact that his korban was not accepted or to the fact
that Hevel's was (or the combination of both)?
iii. Why does the Torah present the fact that Hevel's korban was accepted before
the fact that Kayin's was rejected? Wasn't Kayin's korban the first to be
offered?
f. Verse 6-‫ויאמר ה' אל קין למה חרה לך ולמה נפלו פניך‬
i. Why does G-d ask Kayin these questions? Doesn't He know the answer?
ii. Why doesn't Kayin answer these questions?
g. Verse 7-‫הלוא אם תיטיב שאת ואם לא תיטיב לפתח חטאת רבץ ואליך תשוקתו ואתה תמשל בו‬
i. Is G-d trying to explain why the previous events happened or how Kayin can
improve for the future?
ii. What did Kayin do wrong? Was he aware of any wrongdoing?
iii. What does ‫ ואתה תמשל בו‬refer to?
h. Verse 8-‫ויאמר קין אל הבל אחיו ויהי בהיותם בשדה ויקם קין אל הבל אחיו ויהרגהו‬
i. Why doesn't the Torah tell us what Kayin told Hevel?
ii. ‫ ויהי בהיותם בשדה‬implies that the murder didn't happen immediately after
Kayin's conversation with G-d? Was that the case?
iii. Why does the murder need to take place in the field?
iv. Why does it say ‫ ויקם קין אל הבל‬and not ‫?ויקם קין על הבל‬
v. Did Kayin understand the concept and consequences of death?
vi. Did Kayin intentionally kill Hevel or did he underestimate the power of his
strike?
i. Verse 9-‫ויאמר ה' אל קין אי הבל אחיך ויאמר לא ידעתי השמר אחי אנכי‬
i. Why does G-d ask Kayin where Hevel is?
ii. How can Kayin possibly respond to G-d that he doesn't know?
iii. Why does Kayin add ‫?השמר אחי אנכי‬
 iv. Why does G-d refer to Hevel as ‫ הבל אחיך‬and Kayin refers to him as just ‫?אחי‬
j. Verse 10-‫ויאמר מה עשית קול דמי אחיך צעקים אלי מן האדמה‬
i. When G-d confronts Adam and Chava about eating from the ‫עץ הדעת‬, he gave
them an opportunity to admit their wrongdoings (although they decided to
place blame on others). Why didn't He give Kayin a chance to respond before
punishing him?
ii. Why is ‫ צעקים‬in plural? Isn't there only one voice?
k. Verse 11-‫ועתה ארור אתה מן האדמה אשר פצתה את פיה לקחת את דמי אחיך מידך‬
i. Why is there an ‫ אתנחתא‬under the word ‫ ?אתה‬Shouldn't it be under the word
‫?האדמה‬
ii. Was the punishment of the earth not producing a function of Kayin's
profession- the root cause of the conflict or was it a function of the place
where Hevel was buried?
l. Verse 12-‫כי תעבד את האדמה לא תסף תת כחה לך נע ונד תהיה בארץ‬
i. Is Kayin's requirement to wander due to the inability to set up a successful
farm or is it an independent punishment?
ii. Is the requirement of wandering a form of ‫ ?גלות‬Was Kayin considered an
accidental murderer?
m. Verse 13-‫ויאמר קין אל ה' גדול עוני מנשוא‬
i. Does ‫ עוני‬refer his transgression or his punishment? What was too great to
bear, the guilt of what he did or the ensuing punishment?
ii. Why does Kayin consider the potential to be killed a greater punishment than
the original crime of murder?
n. Verse 14-‫הן גרשת אתי היום מעל פני האדמה ומפניך אסתר והייתי נע ונד בארץ והיה כל מצאי יהרגני‬
i. Why does Kayin assume that when he is wandering he will not have the same
protection from G-d?
ii. Is Kayin worried about being killed by an animal or by one of his
descendants?
iii. Why does he assume the all who find him will kill him?
o. Verse 15-‫ויאמר לו ה' לכן כל הרג קין שבעתים יקם וישם ה' לקין אות לבלתי הכות אתו כל מצאו‬
i. What is meant by ‫ ?שבעתים יקם‬Is it directed at Kayin or to the one who kills
him?
ii. What was the ‫ ?אות‬Was it a physical item or was it a covenant?
 p. Verse 16-‫ויצא קין מלפני ה' וישב בארץ נוד קדמת עדן‬
i. What is meant by ‫ ?'מלפני ה‬Is it simply referring to the place of their
conversation or is it something deeper?
ii. What happens to Kayin and his family after this perek? Do they ever interact
with the children of ‫ שת‬or did Kayin go to some faraway place only to be
destroyed during the ‫ מבול‬with the rest of the world?
II. Summary of Main Ideas/Messages
a. Abarbanel
i. Kayin chose a profession that involved intense labor. Hevel chose a
profession that would give him honor as well as well as allow him to
contemplate intellectual matters. They disputed whose profession was
preferable and they agreed that the acceptance of the korban would be the
deciding factor. Kayin killed Hevel because he felt that Hevel cheated.
ii. Message: One should always make time for development of the mind, even if
one is in a profession that doesn't provide intellectual challenges.
b. Malbim:
i. Kayin did not understand the concept of G-d. He thought that G-d has a use
for korbanos and didn't realize that they their purpose is to improve oneself.
Kayin also did not understand the concept of free will and felt that he had no
choice but to act upon instinct. Because of his lack of understanding, his
korban was not accepted and when he got angry, he saw no use in trying to
control his anger.
ii. Messages:
1. Free will and the ability to overcome temptations.
2. In order to serve G-d, we must give of ourselves.
c. Netziv:
i. Hevel was taking advantage of Kayin by living off of Kayin's sustenance
while he pursued a life of luxury. G-d instructs Kayin to have Hevel work for
him and find some time for growth. Kayin uses excessive force in
disciplining Hevel and accidentally kills him.
ii. Messages:
1. One must make good use of one's free time. Work can't be the main
purpose in life, but working longing hours is better than sitting idle.
2. Prayer is a natural and integral part of achieving success.
 d. The Vilna Gaon:
i. Kayin represents pursuit of the physical world and Hevel represents pursuit of
honor and wealth. Sheis represents intellectual and spiritual pursuits. Kayin's
pursuits can be channeled towards ‫'עבודת ה‬, but Hevel's pursuits cannot be
channeled.
III. Abarbanel's Approach (click here to access text)
a. R. Yitzchak Abarbanel (1437-1508) prefers the approach of R. Avraham Ibn Ezra (c.
1089-1164) that Kayin and Hevel were born after Adam and Chavah were punished.
Adam now realized that he wouldn't live forever and in order for his legacy to
continue, he needed to reproduce.
b. Kayin and Hevel took after their mother in their quest for physical pleasure and
knowledge and therefore, the Torah relates them to their mother instead of their
father.
c. The Torah refers to Adam as ‫ האדם‬when he has relations with Chava because the
relations were very animalistic (i.e. non-personal) and did not represent the normal
personal relations that humans have.
d. The reason why Chava states "‫ "'קניתי איש את ה‬is that she was born from his rib and so
woman came from man. Now, with the help of G-d, a man came from woman which
makes man and woman equal partners with G-d in the creation of man.
e. The Torah does not mention another pregnancy with Hevel because they were twins.
f. Kayin and Hevel are named after their purpose in life.
i. Kayin comes from the word ‫קנין‬. He was interested in the physical world,
acquiring as much as he can and that is why he became a farmer, despite the
fact that the earth was already cursed (3:17).
ii. Hevel was interested in matters beyond the physical. He wanted honor and
authority over living creatures. That is why he became a shepherd. Honor
and authority are known as concepts of ‫הבל‬.
iii. Since Hevel's name is based on his profession, the Torah lists his profession
first. Kayin's name was given to him for another reason, but the name is
suitable and therefore, his name and profession are not listed together.
g. Hevel became a shepherd despite the prohibition against eating meat because he felt
that through his profession, he would be able to receive honor from the rest of his
family by providing them with luxuries such as leather, milk, cheese and butter.
h. When Kayin brought the korban, it was not for altruistic reasons. Rather, they got
into a dispute regarding which profession is better. Kayin felt that his was better
because he provides sustenance. Hevel felt that his was better because he deals with
actual creatures. Furthermore, shepherding is a good leadership quality (as we later
 find with Moshe Rabbeinu and David HaMelech). In order to settle the dispute they
decided to offer korbanos and let G-d decide which was better.
i. G-d accepted Hevel's korban, either by descending a fire from the heavens or by
giving fertility to Hevel's cattle. The reason why Hevel's korban was accepted was
not because Hevel was a better person. Rather, Hevel chose a profession that allows
one to contemplate intellectual matters. Even though chasing after kavod was a part
of his pursuit, all in all, it was preferable over Kayin's profession that required
constant toil and didn't allow for any intellectual pursuit.
j. Kayin's understanding of G-d was skewed. We see this from his response "‫לא ידעתי‬
‫השומר אחי אנכי‬." His lack of understanding of G-d caused him to think that the reason
why G-d chose Hevel's korban was that Hevel cheated. Kayin first brought ordinary
produce (‫)פרי האדמה‬. Hevel follow up with the best of his goods (‫)מבכורות צאנו וחלבהן‬.
This caused Kayin to become angry and depressed. Angry because he felt Hevel
cheated in the competition, and depressed because he was now jealous of his younger
brother's lot.
i. This presentation is based on the interpretation of Rabbeinu Nissim (1320-
1380) as quoted by Abarbanel. Abarbanel also suggests that he was angry at
the fact that Hevel now had the right to assert authority over him and
depressed because G-d had confirmed Hevel's argument.
k. G-d responds to Kayin that he can move ahead of Hevel by improving his ways.
Hevel was not such a tzaddik and if Kayin were to work on himself, he would be
superior to Hevel. In order to do so, he must take time from his work as a farmer and
go after intellectual pursuits.
i. Abarbanel writes that ‫ ואתה תמשול בו‬can be referring to Kayin's ability to
control his yetzer harah or to his ability to be dominant over Hevel.
l. This conversation didn't calm Kayin down and he went to kill Hevel. In order to
draw him out to the field he started to talk to him and then when they reached the
field he killed him. (‫)ויאמר קין אל הבל אחיו ויהי בהיותם בשדה‬.
m. Kayin then displays his ignorance in his understanding of G-d by telling G-d that he
doesn't know where Hevel is and he is not responsible for him.
n. G-d responds that the murder of Hevel was not only the death of one individual but of
an entire world. That is why it says ‫קול דמי אחיך צועקים‬, with ‫ צועקים‬in the plural
referring to Hevel's blood and the blood of his descendants (Midrash Rabbah).
o. Abarbabanel presents a number of opinions regarding ‫ארור אתה מן האדמה‬:
i. Rashi- The land will be more cursed than it was through the sin of Adam
HaRishon.
ii. Ramban and Ibn Ezra-Kayin will never be able to have success in his farming.
 p. Regarding Kayin's punishment that he must wander, Abarbanel presents the opinion
of Ramban that it is a form a ‫ גלות‬for murder. Abarbanel disagrees because ‫ גלות‬only
applies to ‫ שוגג‬and not ‫מזיד‬. Rather, he will wander because he will have no success
with the land and will constantly be seeking out new places to farm.
q. Regarding ‫גדול עוני מנשוא‬, Abarbanel presents a number of opinions:
i. Rashi-The ‫ עון‬is so great he doesn't see how he will be forgiven.
ii. Ibn Ezra- The punishment doesn't fit the crime.
iii. Ramban- This was a form of vidui because he realizes what he did wrong.
When Kayin states ‫'הן גרשתי וגו‬, he is making three points:
1. He should have been killed and not exiled (‫)הן גרשתי‬.
2. He will never be able to face G-d because of his embarrassment for
what he did (‫)ומפניך אסתר‬.
3. He prayed that he would be killed as atonement (‫)והיה כל מוצאי יהרגני‬.
iv. Abarabanel prefers Rambam's approach.
r. G-d responds that he is not going to punish Kayin with death because the world needs
to be populated. Rather, the death of Hevel will not be avenged for seven
generations.
IV. Malbim's approach (click here to access)
a. R Meir Leibush Weiser (Malbim 1809-1879) notes that Adam is referred to as ‫האדם‬
because before he had children, it was proper to refer to him by his species. Once he
had children, he had individuality within the species and he can be called by his
name.
b. Adam and Chava were of the opinion that their first born would be dedicated to doing
the work of G-d, which they believed to be working the land. Therefore Chava stated
that the birth of their first born was an acquisition for G-d and called him Kayin.
c. The second born was considered an afterthought. There was no pomp and
circumstance surrounding his birth (not even a naming ceremony). He was not
necessary and therefore he was called Hevel.
d. From the fact that Kayin and Hevel came up with the idea of offering korbanos we
see that this is the natural instinct of a person to give thanks to those who help.
e. Kayin's korban differed from Hevel's in four ways:
i. Kayin didn't understand that G-d was the Master of the Universe. He thought
that G-d was a helper and as such he didn't feel a sense of urgency to offer his
thanks. This is why Kayin's korban is presented as ‫מקץ ימים‬. Hevel, on the
 other hand, understands this and therefore brought his bechoros specifically to
show that he recognizes the primacy of G-d.
ii. Kayin brought inferior produce (‫ )מפרי האדמה‬and Hevel brought his best (
‫)מחלבהן‬.
iii. Kayin thought that when he offered a korban it was something that G-d
needed or could use (‫)'מנחה לה‬. Hevel realized that G-d isn't lacking anything
and he offered the korban merely as an expression of gratitude (‫)גם הוא‬.
iv. Kayin didn't realize that a korban is supposed to symbolize one's indebtedness
to G-d. Hevel realized this concept and gave of himself (‫)והבל הביא גם הוא‬.
This is why it states that G-d turned to Hevel and his korban.
f. After Hevel's korban was accepted, Kayin had two contradictory reactions:
i. He was angry at the result. He felt that he was the greater individual.
ii. He was depressed. He felt that he was not worthy and he was embarrassed.
g. G-d then explains to Kayin that He doesn't need a korban and that Kayin should focus
on improving his ways rather than the korban. At this point Kayin did not realize that
he had free will and thought that he was just like one of the animals who must act on
his impulses. G-d tries to explain to him that humans have the free will to choose
between good and evil and when one has an animalistic impulse, which is common
and normal (‫ )ואליך תשוקתו‬the human must control it (‫)ואתה תמשל בו‬. If he is
successful, he will be uplifted (‫ )אם תיטיב שאת‬and if not, it will cause his downfall (‫אם‬
‫)לא תיטיב לפתח חטאת רובץ‬.
h. Kayin did not understand G-d's message. He still maintained that he did not have free
will and the message to Kayin was that ‫ ואתה תמשל בו‬refers to Kayin ruling over Hevel
(‫ויאמר קין אל הבל אחיו‬-he said to himself that the message is intended towards Hevel).
He then went with his animal instinct and killed Hevel.
i. When G-d asks ‫אי הבל אחיך‬, Kayin responds that he didn't realize (‫ )לא ידעתי‬that he
was to treat Hevel like a brother. With regards to why he killed Hevel, he responded
that he can't responsible for watching over Hevel because he has no free will. In fact,
he questions why G-d didn't watch over Hevel.
j. To this G-d responds to Kayin that he must realize that he was at fault (‫)מה עשית‬, not
G-d. Furthermore, this is not a transgression of spiritual matters but a transgression
against nature (‫)צועקים אלי מן האדמה‬. When it is a transgression against nature, the
punishment comes from nature.
k. The land will punish you in two ways. It will not allow you to grow produce (‫לא תסף‬
‫)תת כחה לך‬. It won't allow you to setlle (‫)נע ונד תהיה‬.
l. Kayin then responds that he is in a very difficult situation. If he asks for forgiveness,
it won't be accepted (‫)גדול עוני מנשוא‬. If he chooses to deal with the consequences, his
chances of survival are slim.
 i. He can't remain at home where he feels protected (‫)הן גרשת אותי היום‬.
ii. Even the wanderer has protection from G-d, but here G-d has removed his
protection (‫)מפניך אסתר‬.
iii. Even if he tried to fortify himself that wouldn't work because he is destined to
be a wanderer.
iv. As such, he feels that he is better off dead and states ‫כל מוצאי יהרגני‬.
m. G-d responds that he needs to be punished with a serious punishment and since Kayin
would prefer immediate death, therefore, the punishment will not allow for death (‫לכן‬
‫)כל הורג קין שבעתים יקם‬.
n. Kayin accepts his punishment and walk away from the providence of G-d (‫)'מלפני ה‬.
V. The Approach of the Netziv (click here to access)
a. R. Naftali Z.Y. Berlin (The Netziv 1816-1893) writes that the Torah uses the term ‫ידע‬
to connote relations that are not based on animal instincts but for a greater purpose.
The relations were based on their marriage and therefore, the Torah highlights their
knowledge of each other.
b. The Torah calls him Kayin before he is named because that was the appropriate name
for him. As a bechor, he was intended to be Adam's helper in farming the land.
Chava's statement of ‫ 'קניתי איש את ה‬was an additional praise for the fact that there was
special divine providence in the birth of this child.
c. The birth of Hevel was not given much attention because he was extraneous. He was
called his brother (‫ )אחיו‬because he was going to live off of his brother's labor.
d. Hevel decided not remain idle and live off of his brother's work. Rather he was going
to seek out some of the extras of life, what Koheles refers to as ‫ הבל‬and that it why he
was called Hevel.
e. The Torah identifies Hevel's profession first because the point of the verse is to
highlight what he did. Even though we know from his name that he was involved in
the extras of life, he had many options. He could have been a miner of metals, or a
builder. The Torah needs to identify his specific profession. However, it was already
assumed that Kayin would follow his father in the farming profession so there is no
need to highlight it.
f. Kayin brought a korban and it was accompanied with a prayer because they
understood that it would bring them success. Hevel brought a korban as well. The
Torah stresses that he also brought a korban because one might have thought that
someone who is involved in ‫ דברי הבל‬wouldn't be interested in thanking G-d and
praying for future success. The Torah here is teaching that Hevel's pursuits were
altruistic in that he believed that this is how people should live.
g. G-d turned to Hevel by answering his prayers with success and to his korban by
consuming it with fire from the heavens. Kayin was not met with success and there
was no fire to consume his korban. [Netziv doesn't provide a reason why one was
accepted over the other.]
h. Kayin is met with two conflicting emotions. He was filled with anger (‫)ויחר לקין‬,
which is caused by haughtiness. On the hand, he felt shamed and lowly because his
korban was rejected. Kayin was angry about the past and how he strayed from the
path of the righteous. He was dejected about the prospect of having to serve Hevel in
the future.
i. G-d points out to Kayin that he is incorrect for feeling angry and dejected.
i. Regarding his path in life, G-d tells him that his lack of pursuit of the extras in
life can be a good thing if he uses his spare time productively. However, if he
decides not to pursue anything extra and doesn't make good use of his spare
time, it will be worse because sitting idle leads to the yetzer hara giving ideas
for all kinds of transgressions (‫)אליך תשוקתו‬. Nevertheless, one can still defeat
the yetzer hara (‫)ואתה תמשל בו‬.
ii. Regarding the future, Kayin is told that he has the advantage over Hevel
because he is the "breadwinner." As long as he can make good use of his time
and enjoy life, he will be ahead of Hevel. If he travels down the road of
promiscuity and other aveiros, Hevel will be dominant over him. Then G-d
alludes to the fact that Hevel is reliant on Kayin (‫ )אליך תשוקתו‬and he can force
Hevel to be help in the field (‫)ואתה תמשל בו‬.
j. Kayin follows G-d's message and tells Hevel that he must work in the field or he will
not be given any food (‫)ויאמר קין אל הבל ויהי בהיותם בשדה‬. Kayin starts instructing
Hevel how to farm (‫ )ויקם קין אל הבל‬and in the process uses force to discipline Hevel.
As a result, Hevel dies.
k. G-d asks Kayin where his brother is (‫ )אי הבל אחיך‬with a stress on it being his brother
because if it were a worker, Kayin might have been justified in using excessive force
(at least before Matan Torah). However, because it was his brother, he should not
have used force. Therefore, Kayin responds that he didn't realize that he was
supposed to give his brother special treatment (‫)לא ידעתי השומר אחי אנכי‬.
l. As a punishment, it would have sufficed for him to go into ‫גלות‬. However, the earth
served as the ‫ גואל הדם‬for his death (‫ )צועקים אלי מן האדמה‬and therefore, there were
going to be greater consequences. Because Kayin used excessive force in farming the
land, the land's response is to not bear fruit even when Kayin overexerts himself to
produce fruit (‫)לא תסף תת כחה לך‬.
m. Kayin responds that his punishment is greater than his crime (‫ )גדול עוני מנשוא‬because
he should have only received the punishment of ‫ גלות‬and not the curses that
accompany it. However, the curses accompanied with the punishment are going to
cause him danger because there are three ways to avoid danger:
 i. Based on a person's ‫צלם אלקים‬. A murderer loses some his ‫צלם אלקים‬, even if
he murders accidentally (‫)ומפניך אסתר‬.
ii. He finds a place of shelter and only walks around when it is safe. This was
not possible because of his ‫ גלות‬status (‫)והייתי נע ונד‬.
iii. A person has friends to protect him. This was not possible because Kayin was
never going to be a successful farmer and he didn't know of another
profession, thus it would be difficult for him to bond with other people (‫הן‬
‫)גרשת אותי‬.
n. G-d offers Kayin two assurances of protection:
i. ‫כל הרג קין שבעתים יקם‬- This is a protection from other people killing him.
ii. ‫וישם ה' לקין אות‬- This was a way of ensuring that he wouldn't be attacked by
animals.
VI. The Vilna Gaon's approach
a. The Vilna Gaon (1720-1797) has an approach in his introduction to Koheles that is
more of a homiletical approach. He introduces his approach with the idea that a
person consists of three components:
i. ‫נפש‬- This is the physical body that desires food, drink and other earthly
pleasures. Kayin represents the ‫נפש‬. He is simply focused on food and
sustenance.
ii. ‫רוח‬- This represents our drive for honor and wealth. This component is
associated with the heart and one who can overcome these desires is
considered to have a ‫לב טוב‬. Hevel focused on these pursuits.
iii. ‫נשמה‬- This represents our intellect. Through our intellect we can gain
knowledge, spirituality. Sheis was the son who brought intellect to the world
b. Kayin was named Kayin because his pursuits are an integral portion of a partnership
with G-d (‫ )'קניתי את ה‬and one cannot serve G-d properly without taking care of one's
physical needs. Hevel's pursuits have no role in partnering with G-d and therefore, he
is considered an afterthought. In fact, Adam decides to have another child to replace
Hevel (4:25 -‫)זרע אחר תחת הבל‬.
c. A person who is absorbed in pursuing ‫ תאוה‬will not give anything to anyone else and
certainly not think of bringing a korban unless there are leftovers that he can't do
anything else with. That was Kayin's korban (‫)מפרי האדמה‬. According to Chazal he
offered flax seeds, which the Vilna Gaon contends are inedible so he had no use for
them anyway. The Torah saw it as a chiddush that Hevel brought a korban (‫)גם הוא‬
because someone who pursues wealth will never give anything up, even if he doesn't
currently need it. Furthermore, Hevel gave his best materials (‫)מבכורות צאנו ומחלבהן‬.
d. Hevel's korban was accepted even though his intent was for kavod because ‫מתוך שלא‬
‫לשמה בא לשמה‬.
e. Kayin took Hevel out to the field and that was where he was able to defeat him
because when there is nobody around, there is no honor and wealth is meaningless.
Therefore, ‫ תאוה‬beats ‫ כבוד‬and Hevel is killed.