Parshat Bereshit6 min read

Adam Met Cain on the Road and Asked About the Verdict

The first murderer walked out of his sentencing in a good mood. His father, who had only eaten fruit, never got out from under his own.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Word Adam Would Not Say
  2. Cain Answered Plainly
  3. The Meeting on the Road
  4. The Cities With Walls Around Them
  5. The Arrow That Found the Horn
Adam Met Cain on the Road and Asked About the Verdict Click for full size

The Word Adam Would Not Say

God asked Adam what he had done, and Adam had one sentence to spend. He spent it on his wife. The woman You gave to be with me, he said, she gave me from the tree, and I ate. The eating came last. Everything in front of it was somebody else. Eve first, and behind Eve the One who had made her and set her in the garden beside him.

He was told to turn back. That was the whole of what was being asked. One clean sentence with nobody else standing inside it.

Adam answered with a hedge. Lest, he said. Lest a man reach out his hand and take more than he should. It sounded careful. It was a no with better manners, and God heard it that way, and the gate shut, and the sword turned every way behind him.

Cain Answered Plainly

His son did far worse and said it far better.

Cain walked his brother out to the field and came back alone, and when God asked where Abel was, Cain lied. I do not know, he said. Am I my brother's keeper. The lie lasted about as long as it takes to say it. Then something in him gave out. He stopped arranging the words, and what came out of his mouth was the size of the thing itself. My sin is greater than I can bear.

Nobody had coached him into it. There was no woman to hand it to. The serpent was already crawling and had no part in this one. Cain said the thing he had done, and it was true, and the ground that had drunk his brother's blood stayed shut.

The sentence came down anyway. He would wander, and the soil would not yield to him. But the wandering had an end on it, and the mark God set on his forehead worked as a fence: whoever found him was not to touch him.

The Meeting on the Road

Cain came out from before the Lord, and he came out cheerful.

Adam met him on the road. He had buried one son and had not laid eyes on the other since. He asked the only question a father in that position can ask.

"What happened with your judgment?"

"I repented," Cain said, "and I was forgiven."

Adam stood in the road and did the arithmetic. He had eaten fruit. His son had killed a man in an open field. The same door had been held open for both of them, and Adam had stood in front of his and said lest, and it had closed, and here came the murderer up the road with the case behind him and the morning in front of him.

What Adam said then was not a curse. He said, "It is good to give thanks to the Lord." Those are the words that open the song for the Sabbath. He said them out loud on a road, to a man with a mark on his head, and then he went home and lived out the rest of his nine hundred and thirty years knowing exactly what carefulness had cost him.

The Cities With Walls Around Them

Being forgiven did not make Cain good.

He built a city and called it Enoch after his son, because the birth of that boy was when the shaking finally stopped and he could sleep. Then he built six more. He ran walls around them and kept his household inside the walls, and he worked out measures and weights, so that from then on a thing could be counted and a man could be shorted. Before him people had traded roughly and generously and had not checked. Cain taught the world to check. He took what he wanted and he taught his friends to take what they wanted, and the punishment God had passed on him improved him in no way at all.

He knew the terms he was living under. Seven generations, and then the account would be settled. He built the walls high and he waited.

The Arrow That Found the Horn

Seven generations later a blind man went out hunting.

Lamech could not see, so his young son walked ahead of him and named whatever moved. Something horned, the boy said, out past the scrub. Lamech drew, and shot at the voice's direction, and the thing dropped.

They walked up to it together. "Father," the boy said, "you have killed something shaped like a man in every part, except it carries a horn on its forehead."

Lamech understood at once. The mark God had set on Cain so that no hand would touch him was a horn, and the horn had brought the arrow in. He struck his hands together the way a man does when the worst thing has already happened. His son was standing close. The blow killed him.

Then the earth opened and swallowed the four generations lying between the two of them, Enoch and Irad and Mehujael and Methushael, and closed over them.

Lamech was blind and could not find his way back. He sat down between his ancestor and his child and stayed there until his wives came looking for him toward evening. When they heard what he had done they wanted to leave him, since everyone descended from Cain was owed annihilation and they had no wish to be standing nearby when it came.

Lamech argued his own case in the dark. If Cain, who had meant every bit of it, was given seven generations before the sentence landed, then a man who had shot at a horn in the brush could hope for seventy-seven.

He took his wives and went to find someone to rule on it. The man he brought the case to was Adam. Adam heard both sides and found for Lamech. He had gotten good, by then, at granting other men the thing he had refused to ask for himself.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 100:1Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Rabbi Yaakov, quoting Rabbi Abbahu who in turn quotes Rabbi Acha, says that God proclaims, "Let all nations give thanks to me, and I accept them." He bases this on the verse, "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). The idea here is universal acceptance, a boundless embrace of those who turn towards the Divine.

Here's the twist. We immediately pivot to the story of Adam. "He who conceals his transgressions will not prosper," (Proverbs 28:13) tells us, and the midrash (rabbinic interpretive commentary) identifies Adam as an example of this. When confronted about eating from the forbidden tree, Adam deflects, saying, "The woman whom You gave to be with me, she gave me from the tree, and I ate" (Genesis 3:12). He doesn't take responsibility. He doesn't seek teshuvah (repentance). The text points to (Genesis 3:22), "Lest he stretch out his hand," connecting the idea of preventing Adam from attaining immortality with his lack of repentance. Rabbi Abba bar Kahana notes that when God asked Adam to do teshuvah, his response was essentially "Lest," implying a refusal. "Now," the midrash argues, signifies teshuvah, referencing (Deuteronomy 10:12): "And now, Israel, what does the Lord your God ask of you but to fear Him?" So, "lest" becomes synonymous with "no." A missed opportunity.

Then, the narrative takes an unexpected turn. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This, the midrash says, refers to Cain. Wait, Cain? The one who murdered his brother Abel? The text points to (Genesis 4:16), "And Cain went out from before the Lord." Rabbi Huna, citing Rabbi Chanina bar Yitzchak, shockingly says that Cain went out rejoicing! He draws a parallel to Haman in the Book of Esther, who "went out that day joyful and with a glad heart" (Esther 5:9). The audacity! But the midrash continues. Adam encounters Cain and asks about his judgment. Cain replies that he did teshuvah and was forgiven. Adam, upon hearing this, proclaims, "Good is to give thanks to the Lord" (Psalm 92:2).

What are we to make of this? How can Cain, the ultimate transgressor, be an example of successful repentance? The midrash doesn't elaborate on the nature of Cain's teshuvah, leaving us to ponder the power and scope of divine forgiveness.

The passage then offers two more contrasting examples. Saul, concealing the spoils of war from the Amalekites, is like Adam, failing to confess: "What is this bleating of sheep in my ears?" he asks, deflecting blame (1 (Samuel 15:14-1)5). In contrast, David, after numbering the people, admits, "I have sinned against the Lord; please take away the iniquity of Your servant" (2 (Samuel 24:1)0). And immediately, God responds, "The Lord has also put away your sin" (2 (Samuel 12:1)3).

The midrash concludes with a powerful statement from Rabbi Simon and Rabbi Yehoshua ben Levi, in the name of Rabbi Chalfata: When a human king confesses, God gives him the benefit of the doubt. But when he doesn't confess, God does not give him the benefit of the doubt. In other words, even earthly rulers recognize the importance of confession and remorse.

So, what's the takeaway? This passage from Midrash Tehillim presents a complex and nuanced view of teshuvah. It highlights the importance of taking responsibility for our actions, confessing our wrongdoings, and turning away from them. It seems to suggest that even the most grievous sins can be forgiven through sincere repentance. But perhaps the most challenging thought it leaves us with is the question: Are we willing to truly confront our own transgressions, and are we willing to believe in the possibility of our own redemption?

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Legends of the Jews 3:5Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Cain's Repentance.

The texts tell us that Cain knew, deep down, that the consequences of his actions would catch up with him, specifically in the seventh generation of his line. God had decreed it. So, what does a guilty man do? He tries to create a legacy, to cheat death, in a way. Cain became a builder, a founder of cities. The first he named Enoch, after his son, because it was at Enoch’s birth that Cain finally felt a measure of peace. He went on to build six more cities.

Here's the thing: the building of these cities wasn't exactly a philanthropic endeavor. According to the texts, it was a "godless deed." He surrounded them with walls, essentially forcing his family to stay put. All his actions were considered impious. The punishment God ordained for him? It didn't exactly lead to a spiritual awakening. He kept sinning, pursuing his own pleasure, even if it meant hurting others. He grew his wealth through violence and robbery, leading others down the same wicked path.

As we find in Legends of the Jews, Cain introduced a change in the "ways of simplicity" that had existed before. He was the originator of measures and weights. And while before, people lived innocently, generously, without such artifice, he changed the world into one of "cunning craftiness." Like father, like sons. Cain's descendants followed in his footsteps, impious and godless. It was their collective wickedness that ultimately led God to resolve to destroy them.

But how did Cain actually meet his end? The Zohar tells us it was in the seventh generation, just as prophesied. And the agent of his demise? None other than his great-grandson, Lamech. Now, Lamech was blind. Blindness becomes a significant theme. He was led on hunts by his young son, who would point out the game. One day, the boy spotted something horned in the distance. Mistaking it for an animal, he told Lamech to shoot. The arrow flew, and the quarry fell.

When they approached, the boy cried out, "Father, you've killed something that resembles a human being, except it has a horn on its forehead!" Lamech knew instantly. He had killed his ancestor, Cain, the one marked by God with a horn. In despair, Lamech clapped his hands together, and, tragically, inadvertently killed his own son. Misfortune upon misfortune.

As Ginzberg retells in Legends of the Jews, the earth then opened up and swallowed the four generations sprung from Cain: Enoch, Irad, Mehujael, and Methushael. Lamech, being blind, was stranded beside the corpses of Cain and his son. His wives eventually found him and, upon hearing what happened, wanted to leave him, fearing the doom that awaited Cain's descendants.

But Lamech pleaded his case, arguing, "If Cain, who committed murder intentionally, was only punished in the seventh generation, then I, who killed unintentionally, may hope for mercy for seventy-seven generations." He went with his wives to Adam himself, who heard both sides and ruled in favor of Lamech.

The story doesn't end there. The corrupt state of the world, particularly the depravity of Cain's line, is further illustrated by the practice of men taking two wives. According to Midrash Rabbah, one wife was for procreation, while the other was for pleasure, often rendered sterile artificially. The men lavished attention on the barren wives, while the others lived like widows, joyless and neglected.

Lamech’s two wives, Adah and Zillah, each bore him two children. Adah had Jabal and Jubal, and Zillah had Tubal-cain and a daughter, Naamah. Jabal was said to be the first to build temples to idols, and Jubal invented the music played within them. Tubal-cain, whose name echoes that of his ancestor, continued Cain's legacy. While Cain committed murder, Tubal-cain, the first to master iron and copper, created the instruments of war. And Naamah, "the lovely," earned her name by playing sweet music on her cymbals, calling worshippers to the idols.

So, what are we left with? A story of sin, consequence, and the enduring power of legacy. A legacy that can be twisted, corrupted, but never truly erased. The descendants of Cain remind us that the choices we make, the paths we forge, echo through generations, shaping the world long after we are gone. What kind of legacy are we building?

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