BH
The Baal Tshuva in the Parsha: Bereshit 3
In memory of Reuven Shalom Ben Avrohom ah whose 2nd yartziet was 26 Tevet 5774
The Mark of Cain: The sign of a Baal Tshuva or a Mark of Shame
After Cain murders his brother Hevel, the Bible records , G-ds first reaction , it was to give Cain a chance to admit and do Tshuva , as it says ; "And the Lord said to Cain:' Where is Abel your brother (Genesis 4:9)"?
Rashi is bothered by the obvious question; Does not Gd know where Cain's brother is ?!
Rashi explains, that G-d, was asking the question, not because He did not know but in order to begin with words of; "Nachas"- "Kindness". To give Cain the oppertunity to admit what he had done -repent- and say, "I killed my brother Hevel".
{G-d did the same with Cains father, Adam after Adam sinned, G-d called out to Adam saying: “Aiyeko”-" Where are you" , though G-d knew where Adam was, for the same reason (See Genesis 3:9 and Rashi)}
However, Cain instead of admiting his crime, he denies any knowledge of his brothers where abouts.
Cain says: "I know not?! Am I my brother’s keeper"?!
G-d then rebukes Cain and informs him that: "The voice of thy brothers blood crieth out to me"....."Cursed art thou from the ground...." A fugitive and a wanderer shalt thou be in the earth" ( Genisis 4:10-13).
Now Cain with knowledge that G-d knows what he has done and that he will punished.
He then pleads with G-d and says; “My punishment is greater than I can bear". (Genesis 4: 13).
G-d accepts his plea and proclaims : "Who ever slays Cain , vengence shall be taken ...and the Lord set a "0is"-sign for Cain lest there should smite him" ( ibid 4:15).
0ur Sages differ as to the meaning and intent of Cain’s words: “My punishment is greater than I can bear". (Genesis 4: 13).
Where they words of T’shuva or words meant to challenging G-d into mitageting His judgment.
Rashi is of the opinion that Cain was not a true penitent, and his tone is one of questioning and challenging G-d.
Rashi follows this line of reasoning later when Cain leaves G-ds presence, where it says: “ V'Yatza'- Cain went out from the presence of the Lord"(Genesis 4:16).
Rashi says; " Cain went out meekly as one who deceives (as if he could) the mind of the Most High".
He acted like a thief sneaking away …
The Talmud too (Sanhedrin 101:2) teaches that Cains words “My punishment is greater than I can bear" (Genesis 4: 13). Where words of “Negotiatiaton". They where not words of remorse only an argument for a lesser punishment.
A “Negotiatiaton Tactic in T’shuva".
Cain was coming with a challenge to G-d.
Cain said: " Is my sin, greater than the sin of the over six hundred thousand Jews who will sin against you in the future (in the desert)?
Yet You forgave them, forgive me as well!” (See Rashi - Talmud).
Other commentaries as the Midrash Rabbah, say that he was with these words admitting his guilt and doing Tshuva!
These words where said to make a statement, not an argument.
Cain was admiting that, indeed; "My sin, is too great to bear; it is even greater than the sin of Adam (See Torah Temima Chumash).
The Sefrono too writes, Cain , at first thought he could hid his crime and fool G-d, so he denies it. However after being confronted with G-d’s knowledge of it, Cain felt hopeless, both in the physical and spiritual sense.
First , because G-d is all knowing ,He looked into his heart and sees the repentance is not a true enough.
It was out of fear of punishment and not remorse for the sinful act commited.
There for he will receive the full brunt of the punishment.
Spiritual, He feels G-d will never truly forgive him. He is "lost" for ever from being able to go back and be in G-ds favor. (See Ramban).
Cain is thus saying: "My sin is too great to bear" - " I have no hope of ever achieving complete forgiveness and cleansing ; both of the sin and its punishment". "My T’shuva is insufficient and unacceptable".
The Alshich, quoting the Tanchuma (Bereshit 9) writes that at first Cain blamed the "Yetzer Ha'ra" - his evil inclination (that G-d gave) him for the murder.
He said ; "It’s not my fault, my 'Yatzer Ha'rah' , Nature made me do it!".
[ Adam and Chava ( his parents)did the same; blame others (Adam blamed his wife, Chava, while she blamed the snake) for eating from the Forbidden Fruit. ]
Finally , Cain does, however admit his guilt and says to G-d; "Indeed my sin is great, -but he argues- is not Your Power to forgive even greater " then my sin or any sin for that matter.
Cain here is making a very valid point: "What is the whole idea of G-d's power of compassion and forgiveness if not for the sinner who needs it most?!"
Cain, admits his guilt but asks to be forgiven.
Many other commentaries join the side that Cain repented:
The Even Ezra, Ramban, Klie Yakor , The Zohar , The Ksav Sofar, Midrash and others.
The Even Ezra explains that the word "M'Nsoa" - “To Bear”, which Cain, uses, refers to forgiveness; as in the words: "Nosa Avon”, to bear sin.
The Ramban writes that it was a form of "Vidu" -confession.
In addition, he writes, Cain was concerned that by being forced to wander and not see G-d "Face" he would never be able to pray or bring a "Korban" to G-d again.
The Klie Yakor says that Cain did do Tshuva and this is evident in his actions after sinning.
The way of a Baal Tshuva, the Klie Yakor, explains is to do a Mitzvah that is in the opposite extreme of their sin.
Cain had destroyed the world by killing , he now wished to fix it by building. He became a "Bona Ir" - "City Builder" (Genesis 4:17) to correct his sin.
The Zohar states that at first Cain wandered the whole world and when he could not find a "place" to rest he "banged himself on the head" and did do Tshuva.
The Ksav Sofar brings the Midrash that Cain , "VaYatza " - Went away from his conversation with G-d he was "Somach" -"Happy".
Adam asks him; Why are you happy?"What is with you 'din' - your judgement/ punishment?"
Cain responded that he did Tshuva.
Adam then said; "I did not know the power of Tshuva" , and he sang "Mizmor Shir L'Yom Ha'Shabbos".
(see also my earlier article of Baal Tshuva in the Parsha and Bais Genazi on this Midrash)
The Ksav Sofar asks what does the Song of Shabbos have to do with Adam understanding the power of Tshuva.
He explains that Adam had thought that once he sins he has lost his purpose and can never reclaim it.
However upon seeing what Cain achieved through tshuva, he now understands that Tshuva, not only helps to be forgiven from punishment, but even more, it helps one to reclaim thier purpose in life.
Just like the Sabbath.
As the Shabbat Day is the purpose of creation, Adam too now has a purpose.
The Lubavitcher Rebbe on the this topic ( Lekuite Sichos Vol. 35 , pp.7-9) qoutes many of the commentaries who explain that Cain did do Tshuva.
The Rebbe goes on to explain Cain's subsequant actions in the Chumash, they where all part of his Tshuva, which entailed a three part plan of action.
A) Confession: Cain said ; "My sin s to great to bear.(Genesis v. 16).
B) Exile : Cain went into exile , as the verse says ; he " Dwelt in the land of the wanderers" ( Genesis v.16).
C) Positive Action: 1) He fathered a son. 2) He built a city. 3) "He named the city after his son , Chanoch" (Genesis v.17).
The Rebbe explains ,Cain is teaching us a lesson regarding the Baal Tshuva.
A Baal Tshuva , having been tempted, failed and sinned, has a "low spirit".
Is now tempted with inaction, due to feelings of inferiority.
The challenge, of the Baal Tshuva is to free themselves of this feeling of inferiority and to start fresh and to contribute to society.
Specificly in a public and expansive manner.
Cain does exactly this, (in addetion to confession and exile) he fathers childrens , builds cities and publicizes the fact.
( See Gutnick Chumash page 29 )
( See also other commentaries that explain that he called his son "Chanoch" - "L'chancho B'mitzvos" )
After viewing various commentaries regarding Cain words we wonder what Cain realy was.
A true Baal Tshuva who blazed a path of Tshuva for others to follow or an oppertunist that , so to speak "manipulated" G-d into forgivness.
Perhaps we can understand this by look at what the commentaries say was the "Ois" - "Sign" (Genesi 4: 15) upon Cain.
Where on Cain was this "Sign " and what was it?
Rashi says : " He (G-d) engraved on his forehead a letter of His Holy Name.
The Midrash Rabbah qoutes Rebbe Chanan who says: "Ois L'Balie Tshuva" - "A "Ois" to / for the Baal Tshuva
The Yalkutie Shemoni (page 26) qoutes various opnions:
1) It was one of the 22 letters of the Jewish Aleph Bais in Torah and it was on his arm!
2) The sun shone upon him.
3) A dog to protect him.
4) Leprosy on his skin.
5) A horn grew upon him.
6) A sign of / to the "Murders"
7) A sign of / to the Balie Tshuva.
Perhaps we can say that the differant opions are based on whether he was a true Baal Tshuva or not.
The more respectable "Ois" was a "Sign" not only to protect him but to indicate his status as a Baal Tshuva.
The more "hideous" sign was indicative that though his life was spared he did not really desire it.
Interesting to note that the Yalkut mentions how all the animals , beasts and birds and even The Serpent - "Nachash" wish to kill Cain.
But G-d did not allow it. G-d said : " Cain had no one to learn from, he does not have the law of a "Rotzach". However one who will kill Cain , will have the law of a "Murderer".
The lesson then is really left to future generations.
First that one should never give up on one self; for even Cain was able to do Tshuva.
That even the greatest person i.e. Adam can learn Tshuva from some one "lower" then him. Certainly we can.
That every person who does Tshuva regardless of the "qaulity" of the Tshuva is an inspiration and teacher to another who is struggling with Tshuva.
That though all Tshuva is good. We should always strive for a higher Tshuva.
We see from Cains "Ois" that there is "Thsuva" and there is "Tshuva".
Not every Tshuva turns one into a Baal Tshuva!
Tshuva is one thing a Baal Tshuva is quite another thing entirely.
Good Chodesh Adar of Joy!
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