Seder Yomi

Chapter Previewהַקְדָּמָה

Lichoira, we are about to see the tragic aftermath of the first cheit in history. Hashem banishes Adam and Chava from Gan Eden so they cannot eat from the Eitz HaChaim and live forever in their fallen state. To guard the derech to the Eitz HaChaim, Hashem places the Keruvim and the Lahat HaCherev HaMis'hapeches at the east of the garden, sealing off their pristine home.

Immediately after, the Torah introduces us to the next generation with the birth of Kayin and Hevel. We see the very first korbanos brought to Hashem, which leads to a terrible jealousy. Hashem warns Kayin about the power of the yetzer hara and his ability to overcome it, but Kayin fails the nisayon, leading to the first murder in history and its devastating consequences.

All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.

פָּסוּק א

Pasuk 1

וַיֹּאמֶרAnd saidיְהוָהHashemאֱלֹהִיםGodהֵןbeholdהָאָדָםthe manהָיָהhas becomeכְּאַחַדlike the unique oneמִמֶּנּוּamong usלָדַעַתto knowטוֹבgoodוָרָעand badוְעַתָּהand nowפֶּןlestיִשְׁלַחhe will stretch outיָדוֹhis handוְלָקַחand takeגַּםalsoמֵעֵץfrom the tree ofהַחַיִּיםthe lifeוְאָכַלand eatוָחַיand liveלְעֹלָם׃forever

רַשִׁ״י

היהhas becomeכאחדlike oneממנו.of usהֲרֵיbeholdהוּאheיָחִידuniqueבַּתַּחְתּוֹנִיםamong the lower onesכְּמוֹjust asשֶׁאֲנִיthat Iיָחִידam uniqueבָּעֶלְיוֹנִים,among the upper onesוּמַהand whatהִיאisיְחִידוּתוֹ?his uniquenessלָדַעַתto knowטוֹבgoodוָרָע,and evilמַהwhichשֶּׁאֵיןis notכֵּןsoבִּבְהֵמָהin domestic animalוְחַיָּהand wild beast

רַשִׁ״י

ועתהAnd nowפןlestישלחhe will sendידו.his handוּמִשֶּׁיִּחְיֶהand once he livesלְעוֹלָםforeverהֲרֵיbeholdהוּאheקָרוֹבis likelyלְהַטְעוֹתto lead astrayהַבְּרִיּוֹתthe peopleאַחֲרָיו,after himוְלוֹמַרand to sayאַףevenהוּאheאֱלוֹהַּ.is a godוְיֵשׁand there areמִדְרְשֵׁיMidrashic expositions ofאַגָּדָה,Aggadahאֲבָלbutאֵיןthey are notמְיֻשָּׁבִיןsettledעַלuponפְּשׁוּטוֹ:its plain meaning

פָּסוּק ב

Pasuk 2

וַיְשַׁלְּחֵהוּAnd He sent himיְהוָהHashemאֱלֹהִיםGodמִגַּןfrom the garden ofעֵדֶןEdenלַעֲבֹדto tillאֶת—הָאֲדָמָהthe groundאֲשֶׁרwhichלֻקַּחhe was takenמִשָּׁם׃from there

פָּסוּק ג

Pasuk 3

וַיְגָרֶשׁAnd He drove outאֶת—הָאָדָםthe manוַיַּשְׁכֵּןand He stationedמִקֶּדֶםat the eastלְגַןof the gardenעֵדֶןof Edenאֶת—הַכְּרֻבִיםthe cherubimוְאֵתand —לַהַטthe bladeהַחֶרֶבof the swordהַמִּתְהַפֶּכֶתthat turnsלִשְׁמֹרto guardאֶת—דֶּרֶךְthe wayעֵץof the treeהַחַיִּים׃of life

רַשִׁ״י

מקדםAt the eastלגןof the gardenעדן.of Edenבְּמִזְרָחוֹat the eastשֶׁלofגַּןthe gardenעֵדֶןof Edenחוּץoutsideלַגַּן:of the garden

רַשִׁ״י

את—הכרובים.the Cherubimמַלְאֲכֵיangels ofחַבָּלָה:destruction

רַשִׁ״י

החרבThe swordהמתהפכת.turning itselfוְלָהּand it hadלַהַטa flashing flameלְאַיֵּםto frightenעָלָיוhimמִלִּכָּנֵסfrom enteringעוֹדagainלַגַּןinto the gardenתַּרְגּוּםThe Targum ofלַהַטlahatשְׁנַן,shenanכְּמוֹlikeשָׁלַףhe drewשְׁנָנָאthe bladeוּבִלְשׁוֹןand in the language ofלַעַזforeign tongueלא"מאlameוּמִדְרְשֵׁיAnd Midrashim ofאַגָּדָהAgadahיֵשׁ,there areוַאֲנִיbut Iאֵינִיam notבָאcomingאֶלָּאexceptלִפְשׁוּטוֹ:for its plain sense

פָּסוּק ד

Pasuk 4

וְהָאָדָםAnd the manיָדַעknewאֶת—חַוָּהChavahאִשְׁתּוֹhis wifeוַתַּהַרand she conceivedוַתֵּלֶדand she boreאֶת—קַיִןKayinוַתֹּאמֶרand she saidקָנִיתִיI have acquiredאִישׁa manאֶתwithיְהוָה׃Hashem

רַשִׁ״י

והאדםAnd the manידע.had knownכְּבָרalreadyקֹדֶםbeforeהָעִנְיָןthe matterשֶׁלofמַעְלָה,aboveקֹדֶםbeforeשֶׁחָטָאthat he sinnedוְנִטְרַדand was banishedמִגַּןfrom the Garden ofעֵדֶן,Edenוְכֵןand so tooהַהֵרָיוֹןthe conceptionוְהַלֵּדָה,and the birthשֶׁאִםfor ifכָּתַבit had writtenוַיֵּדַעand he knewאָדָם,Adamנִשְׁמָעit would implyשֶׁלְּאַחַרthat afterשֶׁנִּטְרַדthat he was banishedהָיוּthere wereלוֹto himבָנִים:children

רַשִׁ״י

קין.Kayinעַלonשֵׁםthe name ofקָנִיתִי:I have acquired

רַשִׁ״י

את—ה'.Hashemכְּמוֹis likeעִםwithה',Hashemכְּשֶׁבָּרָאwhen He createdאוֹתִיmeוְאֶתand —אִישִׁי,my husbandהוּאHeלְבַדּוֹby Himselfבְּרָאָנוּcreated usאֲבָלbutבָּזֶהin this oneשֻׁתָּפִיםpartnersאָנוּwe areעִמּוֹwith HimנדהNiddahל"א31a:

רַשִׁ״י

את—קיןKayinאת—אחיוhis brotherאת—הבל.Hevelג'threeאֶתִיםinstances of etרִבּוּיִיםare inclusionsהֵם,theyמְלַמֵּד,teachingשֶׁתְּאוֹמָהthat a twin sisterנוֹלְדָהwas bornעִםwithקַיִן,Kayinוְעִםand withהֶבֶלHevelנוֹלְדוּwere bornשְׁתַּיִם,twoלְכָךְthereforeנֶאֱמַרit is saidוַתֹּסֶףand she addedבראשיתBereishisרבהRabbah:

פָּסוּק ה

Pasuk 5

וַתֹּסֶףAnd she continuedלָלֶדֶתto give birth toאֶת—אָחִיוhis brotherאֶת—הָבֶלHevelוַיְהִיand wasהֶבֶלHevelרֹעֵהa shepherd ofצֹאןsheepוְקַיִןand Kayinהָיָהwasעֹבֵדa tiller ofאֲדָמָה׃soil

רַשִׁ״י

רעהA shepherd ofצאן.flocksלְפִיbecauseשֶׁנִּתְקַלְּלָהthat was cursedהָאֲדָמָהthe earthפֵּרֵשׁhe withdrewלוֹhimselfמֵעֲבוֹדָתָהּ:from its cultivation

פָּסוּק ו

Pasuk 6

וַיְהִיAnd it wasמִקֵּץat the end ofיָמִיםdaysוַיָּבֵאand broughtקַיִןKayinמִפְּרִיfrom the fruit ofהָאֲדָמָהthe groundמִנְחָהan offeringלַיהוָה׃to Hashem

רַשִׁ״י

מפריfrom the fruit ofהאדמה.the groundמִןfromהַגָּרוּעַ,the worstוְיֵשׁand there isאַגָּדָהan Agadaשֶׁאוֹמֶרֶתwhich saysזֶרַעseed ofפִּשְׁתָּןflaxהָיָה:it was

פָּסוּק ז

Pasuk 7

וְהֶבֶלand Hevelהֵבִיאbroughtגַםalsoהוּאheמִבְּכֹרוֹתfrom the firstborn ofצֹאנוֹhis flockוּמֵחֶלְבֵהֶןand from their fattestוַיִּשַׁעand turnedיְהוָהHashemאֶלtoהֶבֶלHevelוְאֶלand toמִנְחָתוֹ׃his offering

רַשִׁ״י

וישע.And He turnedוַיִּפֶן,and He turnedוְכֵןand soוְאֶלand toמִנְחָתוֹhis offeringלֹאnotשָׁעָהHe turned–לֹאnotפָנָה,He turnedוְכֵןand soוְלֹאand notיִשְׁעֶהhe shall turnישעיהוYeshayahuי"ז17–לֹאnotיִפְנֶה,he shall turnוְכֵןand soשְׁעֵהturnמֵעָלָיוfrom upon himאיובIyovי"ד14פְּנֵהturnמֵעָלָיו:from upon him

רַשִׁ״י

וישע.And He had regardיָרְדָהdescendedאֵשׁfireוְלִחֲכָהand consumedמִנְחָתוֹ:his offering

פָּסוּק ח

Pasuk 8

וְאֶלand toקַיִןCainוְאֶלand toמִנְחָתוֹhis offeringלֹאnotשָׁעָהHe turnedוַיִּחַרand it angeredלְקַיִןCainמְאֹדgreatlyוַיִּפְּלוּand fellפָּנָיו׃his face

פָּסוּק ט

Pasuk 9

וַיֹּאמֶרAnd He saidיְהוָהHashemאֶלtoקָיִןKayinלָמָּהwhyחָרָהis it distressingלָךְto youוְלָמָּהand whyנָפְלוּhave fallenפָנֶיךָ׃your face

פָּסוּק י

Pasuk 10

הֲלוֹאIs it notאִםifתֵּיטִיבyou do wellשְׂאֵתthere is forgivenessוְאִםand ifלֹאnotתֵיטִיבyou do wellלַפֶּתַחat the entranceחַטָּאתsinרֹבֵץcrouchesוְאֵלֶיךָand to youתְּשׁוּקָתוֹis its desireוְאַתָּהand youתִּמְשָׁלcan ruleבּוֹ׃over it

רַשִׁ״י

הלאIs it notאםifתיטיב.you improveכְּתַרְגּוּמוֹlike its Targumפֵּרוּשׁוֹ:is its explanation

רַשִׁ״י

לפתחat the entranceחטאתsinרובץ.crouchesלְפֶתַחat the entrance ofקִבְרְךָyour graveחֶטְאֲךָyour sinשָׁמוּר:is preserved

רַשִׁ״י

ואליךand unto youתשוקתו.is its longingשֶׁלofחַטָּאתsinהוּאitיֵצֶרthe inclinationהָרָע,evilתָּמִידalwaysשׁוֹקֵקlongsוּמִתְאַוֶּהand desiresלְהַכְשִׁילְךָ:to make you stumble

רַשִׁ״י

ואתהand youתמשלshall ruleבו.over itאִםifתִּרְצֶהyou desireתִּתְגַּבֵּרyou can overcomeעָלָיו:it

פָּסוּק יא

Pasuk 11

וַיֹּאמֶרAnd saidקַיִןCainאֶלtoהֶבֶלHevelאָחִיוhis brotherוַיְהִיand it wasבִּהְיוֹתָםwhen they wereבַּשָּׂדֶהin the fieldוַיָּקָםand rose upקַיִןCainאֶלagainstהֶבֶלHevelאָחִיוhis brotherוַיַּהַרְגֵהוּ׃and he killed him

רַשִׁ״י

ויאמרAnd saidקיןKayinאלtoהבל.Hevelנִכְנַסhe enteredעִמּוֹwith himבְּדִבְרֵיinto words ofרִיבquarrelוּמַצָּהand strifeלְהִתְעוֹלֵלto seek a pretextעָלָיוagainst himלְהָרְגוֹ.to kill himוְיֵשׁand there areבָּזֶהon thisמִדְרְשֵׁיMidrashic explanations ofאַגָּדָה,Aggadahאַךְbutזֶהthis isיִשּׁוּבוֹthe plain meaningשֶׁלofמִקְרָא:the verse

פָּסוּק יב

Pasuk 12

וַיֹּאמֶרAnd He saidיְהוָהHashemאֶלtoקַיִןKayinאֵיwhere isהֶבֶלHevelאָחִיךָyour brotherוַיֹּאמֶרand he saidלֹאI do notיָדַעְתִּיknowהֲשֹׁמֵרam I the keeper ofאָחִיmy brotherאָנֹכִי׃I

רַשִׁ״י

איWhere isהבלHevelאחיך.your brotherלְכָּנֵסto enterעִמּוֹwith himבְּדִבְרֵיinto words ofנַחַת,gentlenessאוּלַיperhapsיָשׁוּבhe will repentוְיֹאמַר:and sayאֲנִיIהֲרַגְתִּיוkilled himוְחָטָאתִיand sinnedלְךָ:to You

רַשִׁ״י

לאI do notידעתי.knowנַעֲשָׂהhe becameכְּגוֹנֵבlike a stealer ofדַּעַתthe mind ofהָעֶלְיוֹנָה:the One Above

רַשִׁ״י

השומרAm I the keeper ofאחי.my brotherלְשׁוֹןan expression ofתֵּמַהּwonderהוּא,it isוְכֵןand soכָּלeveryהֵ"אletter Hehהַנְּקוּדָהthat is vowelizedבַּחֲטַףwith a chatafפַּתָּח:pachach

פָּסוּק יג

Pasuk 13

וַיֹּאמֶרAnd He saidמֶהwhatעָשִׂיתָhave you doneקוֹלthe voice ofדְּמֵיthe blood ofאָחִיךָyour brotherצֹעֲקִיםcrying outאֵלַיto Meמִןfromהָאֲדָמָה׃the ground

רַשִׁ״י

דמיbloods ofאחיך.your brotherדָּמוֹhis bloodוְדַםand the blood ofזַרְעִיּוֹתָיו.his descendantsדָּבָרexplanationאַחֵר,anotherשֶׁעָשָׂהthat he madeבוֹin himפְּצָעִיםwoundsהַרְבֵּה,manyשֶׁלֹּאbecause notהָיָהhe wasיוֹדֵעַknowingמֵהֵיכָןfrom whereנַפְשׁוֹhis soulיוֹצְאָהdepartsסנהדריןSanhedrinל"ז37:

פָּסוּק יד

Pasuk 14

וְעַתָּהAnd nowאָרוּרcursedאָתָּהare youמִןfromהָאֲדָמָהthe groundאֲשֶׁרwhichפָּצְתָהopenedאֶת—פִּיהָits mouthלָקַחַתto takeאֶת—דְּמֵיthe blood ofאָחִיךָyour brotherמִיָּדֶךָ׃from your hand

רַשִׁ״י

ארורCursedאתהare youמןfromהאדמה.the groundיוֹתֵרmoreמִמַּהthan thatשֶּׁנִּתְקַלְּלָהwhich was cursedהִיאitכְּבָרalreadyבַּעֲוֹנָהּ,for its sinוְגַםand alsoבָּזוֹin thisהוֹסִיפָהit addedלַחֲטֹא,to sin

רַשִׁ״י

אשרwhichפצתהopenedאת—פיהits mouthלקחתto takeאת—דמיthe blood ofאחיךyour brotherוגו'.etc.וְהִנְּנִיand behold I amמוֹסִיףaddingלָהּto itקְלָלָהa curseאֶצְלְךָ,regarding youלֹאnotתֹסֵףit shall continueתֵּתto giveכֹּחָהּ:its strength

פָּסוּק טו

Pasuk 15

כִּיWhenתַעֲבֹדyou tillאֶת—הָאֲדָמָהthe soilלֹאnotתֹסֵףit will continueתֵּתto giveכֹּחָהּits strengthלָךְto youנָעa wandererוָנָדand an exileתִּהְיֶהyou shall beבָאָרֶץ׃on the earth

רַשִׁ״י

נעA vagabondונד.and a wandererאֵיןthere is notלְךָto youרְשׁוּתpermissionלָדוּרto dwellבְּמָקוֹםin a placeאֶחָד:one

פָּסוּק טז

Pasuk 16

וַיֹּאמֶרAnd saidקַיִןKayinאֶלtoיְהוָהHashemגָּדוֹלgreaterעֲוֺנִיis my sinמִנְּשֹׂא׃than to bear

רַשִׁ״י

עוניmy sinמנשוא.is greater than bearingבִּתְמִיהָ,as a questionאַתָּהYouטוֹעֵןbearעֶלְיוֹנִיםupper worldsוְתַחְתּוֹנִים,and lower worldsוַעֲוֹנִיand my sinאִיis itאֶפְשָׁרimpossibleלִטְעֹן?to bearבראשיתBereishisרבהRabbah

פָּסוּק יז

Pasuk 17

הֵןBeholdגֵּרַשְׁתָּYou have banishedאֹתִיmeהַיּוֹםthis dayמֵעַלfrom uponפְּנֵיthe face ofהָאֲדָמָהthe earthוּמִפָּנֶיךָand from Your presenceאֶסָּתֵרI shall be hiddenוְהָיִיתִיand I will beנָעa wandererוָנָדand a vagrantבָּאָרֶץon the earthוְהָיָהand it will beכָלanyoneמֹצְאִיwho finds meיַהַרְגֵנִי׃will kill me

פָּסוּק יח

Pasuk 18

וַיֹּאמֶרAnd saidלוֹto himיְהוָהHashemלָכֵןthereforeכָּלwhoeverהֹרֵגkillsקַיִןKayinשִׁבְעָתַיִםsevenfoldיֻקָּםvengeance will be exactedוַיָּשֶׂםand setיְהוָהHashemלְקַיִןfor Kayinאוֹתa signלְבִלְתִּיso as notהַכּוֹתto smiteאֹתוֹhimכָּלanyoneמֹצְאוֹ׃finding him

רַשִׁ״י

לכןThereforeכלwhoeverהורגslaysקין.Kayinזֶהthisאֶחָדis oneמִןofהַמִּקְרָאוֹתthe versesשֶׁקִּצְּרוּthat abbreviatedדִּבְרֵיהֶםtheir statementsוְרָמְזוּand hintedוְלֹאand did notפֵרְשׁוּ,explainלָכֵןThereforeכָּלwhoeverהֹרֵגslaysקַיִןKayinלְשׁוֹןis an expression ofגְּעָרָה,rebukeכֹּהthusיֵעָשֶׂהshall be doneלוֹ,to himכָּךְsuchוְכָךְand such isעָנְשׁוֹhis punishmentוְלֹאand He did notפֵּרֵשׁexplicitly stateעָנְשׁוֹ:his punishment

רַשִׁ״י

שבעתיםsevenfoldיקם.vengeance shall be takenאֵינִיI do notרוֹצֶהwishלְהִנָּקֵםto take vengeanceמִקַּיִןon Kayinעַכְשָׁו,nowלְסוֹףat the end ofשִׁבְעָהsevenדוֹרוֹתgenerationsאֲנִיIנוֹקֵםwill executeנִקְמָתִיmy vengeanceמִמֶּנּוּ,upon himשֶׁיַּעֲמֹדthat will ariseלֶמֶךְLemechמִבְּנֵיfrom the children ofבָּנָיוhis childrenוְיַהַרְגֵהוּ,and slay himוְסוֹףand the end ofהַמִּקְרָאthe verseשֶׁאָמַרwhich statesשִׁבְעָתַיִםsevenfoldיֻקָּם,vengeance shall be takenוְהִיאand it isנִקְמַתthe vengeance ofהֶבֶלHevelמִקַּיִן,from Kayinלִמְּדָנוּteaches usשֶׁתְּחִלַּתthat the beginning ofמִקְרָאthe verseלְשׁוֹןis an expression ofגְּעָרָהthreatהִיא,it isשֶׁלֹּאso that notתְהֵאthere will beבְרִיָּהany creatureמַזִּיקַתּוּ,injuring himוְכַיּוֹצֵאand similarבוֹto itוַיֹּאמֶרand saidדָּוִדDovidכָּלwhoeverמַכֵּהsmitethיְבֻסִיthe Jebusiteוְיִגַּעand getteth upבַּצִּנּוֹרto the gutterשמואלShmuelבIIה'5,וְלֹאand did notפֵּרֵשׁexplicitly stateמַהwhatיֵּעָשֶׂהshall be doneלוֹ,to himאֲבָלbutדִּבֵּרspokeהַכָּתוּבthe Scriptureבְּרֶמֶזby suggestionכָּלwhoeverמַכֵּהsmitethיְבֻסִיthe Jebusiteוְיִגַּעand getteth upבַּצִּנּוֹרto the gutterוְיִקְרַבand approachethאֶלtoהַשַּׁעַרthe gateוְיִכְבְּשֶׁנּוּand conquereth itוְאֶתand —הָעִוְרִיםthe blindוגו',etc.וְגַםand alsoאוֹתָםthemיַכֶּהhe shall smiteעַלbecauseאֲשֶׁרthatאָמְרוּthey saidהָעִוֵּרthe blindוְהַפִּסֵּחַand the lameלֹאshall notיָבֹאcomeדָוִדDovidאֶלintoתּוֹךְthe midst ofהַבַּיִתthe house–הַמַּכֶּהhe who smitethאֶת—אֵלּוּtheseאֲנִיIאֶעֱשֶׂנּוּwill make himרֹאשׁchiefוְשַׂר,and captainכָּאןhereקִצֵּרit abridgedדְּבָרָיו,its wordsוּבְדִבְרֵיbut in Chroniclesהַיָּמִים·פֵּרֵשׁit explicitly statesיִהְיֶהhe shall becomeלְרֹאשׁchiefוּלְשָׂר:and captain

רַשִׁ״י

וישםAnd He setה'Hashemלקיןfor Kayinאות.a signחָקַקHe engravedלוֹfor himאוֹתa letterמִשְּׁמוֹof His Nameבְּמִצְחוֹ.on his foreheadס"אanother versionדָּבָרAn explanationאַחֵר,anotherכָּלeveryone whoמוֹצְאִיfinds meיַהַרְגֵנִי,will kill meהַבְּהֵמוֹתthe domestic animalsוְהַחַיּוֹת,and the wild beastsאֲבָלbutבְּנֵיchildren ofאָדָםmanעֲדַיִןstillלֹאnotהָיוּthere wereשֶׁיִּירָאthat he should fearמֵהֶם,from themרַקonlyאָבִיוhis fatherוְאִמּוֹ,and his motherוּמֵהֶםand from themלֹאnotהָיָהhe wasיָרֵאafraidשֶׁיַּהַרְגוּהוּ,that they would kill himאֶלָּאratherאָמַרhe saidעַדuntilעַכְשָׁוnowהָיָהwasפַּחְדָּתִיthe dread of meעַלuponכָּלallהַחַיּוֹתthe beastsכְּמֹ"שֶׁas it is writtenוּמוֹרַאֲכֶםand the fear of youוְגוֹ',etc.וְעַכְשָׁוand nowבִּשְׁבִילbecause ofעָוֹןsinזֶהthisלֹאnotיִירְאוּthey will fearמִמֶּנִּיfrom meהַחַיּוֹתthe beastsוְיַהַרְגוּנִי,and they will kill meמִיָּדimmediatelyוַיָּשֶׂםand He setה'Hashemלְקַיִןfor Kayinאוֹתa sign–הֶחֱזִירHe returnedאֶת—מוֹרָאוֹthe fear of himעַלuponהַחַיּוֹת:the beasts

פָּסוּק יט

Pasuk 19

וַיֵּצֵאAnd he leftקַיִןKayinמִלִּפְנֵיfrom beforeיְהוָהHashemוַיֵּשֶׁבand he settledבְּאֶרֶץin the land ofנוֹדNodקִדְמַתeast ofעֵדֶן׃Eden

רַשִׁ״י

ויצאAnd Cain went outקין.Cainיָצָאhe went outבְהַכְנָעָהin humilityכְּגוֹנֵבlike one who deceivesדַּעַתthe mind ofהָעֶלְיוֹנָה:the Supreme One

רַשִׁ״י

בארץIn the land ofנוד.Nodבָּאֶרֶץin the landשֶׁכָּלwhere allהַגּוֹלִיםthe exilesנָדִיםwanderשָׁם:there

רַשִׁ״י

קדמתEast ofעדן.Edenשָׁםthereגָּלָהwent into exileאָבִיוhis fatherכְּשֶׁגֹּרַשׁwhen he was drivenמִגַּןfrom the Garden ofעֵדֶן,Edenשֶׁנֶּאֱמַרas it is saidוַיַּשְׁכֵּןAnd He placedמִקֶּדֶםat the eastלְגַןof the Garden ofעֵדֶןEdenאֶת—שְׁמִירַתthe watch ofדֶּרֶךְthe road ofמְבוֹאthe entrance ofהַגָּן,the Gardenשֶׁיֵּשׁfrom which there isלִלְמֹדto learnשֶׁהָיָהthat wasאָדָםAdamשָׁם,thereוּמָצִינוּAnd we findרוּחַthe directionמִזְרָחִיתeasternקוֹלֶטֶתsheltersבְּכָלin everyמָקוֹםplaceאֶת—הָרוֹצְחִיםthe murderersשֶׁנֶּאֱמַרas it is saidאָזThenיַבְדִּילset asideמֹשֶׁהMosheוְגוֹמֵר,and so onמִזְרְחָהtowards the sunriseשָׁמֶשׁof the sunדבריםDevarimד'chapter 4,דָּבָרAnotherאַחֵרexplanationבְּאֶרֶץIn the land ofנוֹד,Nodכָּלeveryמָקוֹםplaceשֶׁהוֹלֵךְthat he wentהָיְתָהwasהָאָרֶץthe earthמִזְדַּעְזְעָהquakingתַּחְתָּיו,beneath himוְהַבְּרִיּוֹתand the peopleאוֹמְרִיםwere sayingסוּרוּturn awayמֵעָלָיו,from himזֶהוּthis is heשֶׁהָרַגwho killedאֶת—אָחִיו:his brother

פָּסוּק כ

Pasuk 20

וַיֵּדַעAnd knewקַיִןKayinאֶת—אִשְׁתּוֹhis wifeוַתַּהַרand she conceivedוַתֵּלֶדand she boreאֶת—חֲנוֹךְChanochוַיְהִיand he wasבֹּנֶהbuildingעִירa cityוַיִּקְרָאand he calledשֵׁםthe name ofהָעִירthe cityכְּשֵׁםlike the name ofבְּנוֹhis sonחֲנוֹךְ׃Chanoch

רַשִׁ״י

ויהיAnd he wasקיןCainבונהbuildingעירa cityויקראand he calledשםthe name ofהעירthe cityלְזֵכֶרas a memorial ofבְּנוֹhis sonחֲנוֹךְ:Enoch

פָּסוּק כא

Pasuk 21

וַיִּוָּלֵדAnd there was bornלַחֲנוֹךְto Chanochאֶת—עִירָדIradוְעִירָדand Iradיָלַדbegotאֶת—מְחוּיָאֵלMechuyaelוּמְחִיּיָאֵלand Mechuyaelיָלַדbegotאֶת—מְתוּשָׁאֵלMetushaelוּמְתוּשָׁאֵלand Metushaelיָלַדbegotאֶת—לָמֶךְ׃Lamech

רַשִׁ״י

ועירדAnd Iradילד.begotיֵשׁthere isמָקוֹםa placeשֶׁהוּאwhere itאוֹמֵרsaysבְּזָכָרof a maleהוֹלִידbegotוְיֵשׁand there isמָקוֹםa placeשֶׁהוּאwhere itאוֹמֵרsaysיָלַד,begotשֶׁהַלֵּדָהfor the birthמְשַׁמֶּשֶׁתservesשְׁתֵּיtwoלְשׁוֹנוֹת,meaningsלֵדַתthe giving birth ofהָאִשָּׁהthe womanניש"טראnaitreבְּלַעַזin foreign tongueוּזְרִיעַתand the begettingתּוֹלְדוֹתoffspring ofהָאִישׁthe manאינזי"רארengendrerבְּלַעַז.in foreign tongueכְּשֶׁהוּאwhen itאוֹמֵרsaysהוֹלִידcaused to begetבִּלְשׁוֹןin the form ofהִפְעִיל,Hiphilמְדַבֵּרit speaksבְּלֵדַתof the birth ofהָאִשָּׁהthe woman–פְּלוֹנִיso-and-soהוֹלִידcaused to give birthאֶת—אִשְׁתּוֹhis wifeבֵּןa sonאוֹorבַת,a daughterכְּשֶׁהוּאwhen itאוֹמֵרsaysיָלַד,begotמְדַבֵּרit speaksבִּזְרִיעַתof the begetting ofהָאִישׁ:the man

Chapter Summaryסִכּוּם

The aliyah begins with Hashem driving Adam out of Gan Eden to till the ground from which he was taken, placing the Keruvim to guard the way back. Chava then gives birth to Kayin and Hevel, who grow up to choose different paths—Kayin as a farmer and Hevel as a shepherd. When Kayin's offering of the fruit of the soil is rejected while Hevel's choice firstlings are accepted, Kayin becomes deeply distressed. Despite Hashem's direct warning that he can master the sin couching at his door, Kayin rises up and kills Hevel in the field. Hashem confronts Kayin, curses him to be a wanderer on the earth, and places a protective mark on him before Kayin settles in the land of Nod, where his family line begins to develop.

לְמַעֲשֶׂהWhat To Take Home

Look at the incredible yesod Hashem is teaching Kayin right before the tragedy happens. Kayin is down, his offering wasn't accepted, and his face fell. Hashem comes to him with a golden rule for life: "If you improve, there is uplift, but if you do not improve, sin crouches at the door... yet you can rule over it." The Torah is giving us the ultimate definition of how the yetzer hara works. He doesn't just force you to do an aveirah out of nowhere. He waits at the door, looking for that moment when you are down, disappointed, or feeling rejected. That heavy feeling of "my face fell" is the open door the yetzer hara is waiting for.

Lichoira, we would think that once a person slips into a bad mood or feels like they failed, they are powerless. But the Torah is mechadesh that "atah timshal bo", you have the choice and the koach to rule over it at any given second. Kayin's mistake wasn't just that his first offering wasn't the best; it was that he let his disappointment turn into a permanent state of depression and anger, which the yetzer hara immediately used to drive him to the worst crime imaginable.

We all have moments where things don't go our way, where our "offering" isn't accepted, or we feel we failed in our avodas Hashem. The lesson here is to recognize that the heavy, downcast feeling itself is the real nisayon. Don't let the disappointment linger and become a breeding ground for the yetzer hara. You are never stuck in that low place; you always have the bechirah to shake it off, stand up, and rule over the urge.

Today, if something doesn't go your way and you feel your face starting to fall, catch yourself immediately. Take one deep breath, realize the yetzer hara is just crouching at the door, and choose to smile or do one small, positive action to show that you are the master of your mood.