Parshat Bereshit5 min read

Cain Struck Abel and Azazel Was Standing There

Abraham looked into the picture God held open. Cain's hand was already rising, and Azazel stood in the field as if he had never left Eden.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Picture Did Not Stop at the Tree
  2. The Land Under One Foot
  3. Cain Raised His Hand
  4. The Mark and the Watching

Abraham stood where the last heaven thinned. God had already shown him the garden, the fruit, and the figure who held it out. The question Abraham had asked was still in the air. Why is evil permitted. Why does that figure still work.

Cain Struck Abel and Azazel Was Standing There Click for full size

"I will tell you what shall be, and how much shall be, in the last days," God said. "Look now at everything in the picture."

Abraham looked. He saw Adam and Eve. With them, the cunning adversary. Then the next frame opened, and the same force had not gone anywhere.

The Picture Did Not Stop at the Tree

Cain stood in a field with his brother. Abel had wool on his back and a lamb's fat still on his hands from the offering God had accepted. Cain had dirt under his nails from the offering God had not. Between them, close as a second shadow, Azazel was standing there.

Abraham knew the stance. He had seen it beside Eve at the tree. The adversary did not need a new costume. Cain acted lawlessly through him, the way the garden had gone lawless through him. Same shoulder. Same patience.

Down in the field the brothers had tried to split the world so they would not have to share it.

The Land Under One Foot

"Let us divide it," Cain said. He took the land. Abel took the living things, the flocks, the skins, the movable wealth that walks.

Abel stood on soil. Cain pointed at the ground under Abel's heel.

"The land you stand on is mine."

Abel looked at the wool on Cain's back, the cloak cut from a flock that was now Abel's by the terms Cain himself had named.

"The clothes on your back are mine," Abel said. "Take them off."

Cain's mouth hardened. "Fly, then. Get off what is mine."

There is no flying in a field. Abel did not rise. Cain did not strip. The bargain they had made to keep from fighting became the fight. Azazel did not speak. He did not have to. The division had already done his work.

Cain Raised His Hand

Abraham watched the arm go up. In the picture it was slow, as if the heavens wanted him to see the joint, the fist, the moment before the world had blood in it. Cain struck Abel. Abel fell. The first silence after a death entered the ground and did not come back out.

Some tellers put other shouts in that same field. The Temple will be built on my side. No, on mine. The extra sister born with Abel is mine, I am firstborn. No, she came with me. Abraham was not shown a debate. He was shown a blow, and the adversary standing in the place a brother should have stood.

God asked Cain where Abel was. Cain said he did not know. "Am I my brother's keeper?" The lie sat on top of the body. The ground would not keep the secret. "Your brother's blood cries to Me from the ground" (Genesis 4:10). The earth that had opened its mouth to take the blood was cursed for Cain. He would be a wanderer on it.

The Mark and the Watching

Cain said the punishment was greater than he could bear. Anyone who found him would kill him. God set a mark on him so that would not happen. Whoever killed Cain would suffer sevenfold. The wandering was the sentence. The mark was the fence around it. Both were true at once.

Abraham kept looking. He had asked why the adversary is allowed to operate, generation after generation, killing brothers in fields. The picture did not explain the permission. It showed the sequence. Creation. Garden. Fruit. Field. Blood. Tears that would run down every generation after.

The blood that cried from the ground was not crying into silence. God had taken Abraham up high enough to see the whole run of it, from the tree to the fist, so he would know the scale of what he had agreed to contend with when he walked away from the unclean bird on the heights and finished his sacrifice. Azazel had been at the tree. Azazel was standing there when Cain struck Abel. Abraham closed his hands on the fact and did not look away.


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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.

Apocalypse of Abraham XXIVApocalypse of Abraham

Retold in our words. Read the original at the link below.G. H. Box and J. I. Landsman public-domain English translation (1918) · Public Domain

God answered Abraham's question about evil with a revelation about the nations. He was angered at them on account of Abraham's descendants, the people who would be separated after him. "I will tell you what shall be, and how much shall be, in the last days. Look now at everything in the picture."

Abraham looked and saw what lay before him in creation.

He saw Adam and Eve. With them, the cunning Adversary. And Cain, who acted lawlessly through the Adversary's influence. Then the slaughtered Abel, and the destruction brought upon him through the lawless one. The first murder. The first blood spilled on earth. Not merely a crime of jealousy between brothers, but an act driven by the spirit of Azazel, who used human weakness as his instrument.

Abraham's vision widened. He saw Impurity personified, and those who lusted after it, and its pollution, and their jealousy, and the fire of their corruption burning in the lowest parts of the earth.

He saw Theft personified, and those who chased after it, and the arrangement of their retribution at the Great Judgment.

He saw naked men, foreheads pressed against each other in conflict, their disgrace and their passion against one another, and their punishment.

He saw Desire, and in her hand the head of every kind of lawlessness, her scorn and waste assigned to perdition.

The vision was a catalogue of human evil, each sin given a face and a body. Impurity. Theft. Desire. Each one traced back to the moment when Azazel stood behind the tree in Eden and handed the fruit to the first man and woman. From that single act flowed every corruption Abraham now witnessed unfolding through the ages like a scroll of devastation.

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Bereshit Rabbah 22:7Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bereshit Rabbah turns to What Cain and Abel Were Really Fighting About.

The Torah is concise, leaving us to confront the underlying tensions. And that's where the beauty of Jewish tradition comes in – the rabbis and sages throughout the ages stepped in to fill in the gaps, offering us different interpretations. Bereshit Rabbah, a classic collection of rabbinic interpretations on the Book of Genesis, dives right into this very question.

One explanation offered is strikingly practical. Cain and Abel decided to divide the world. One would take the land, the other the movable property. But, of course, disputes arose. "The land you're standing on is mine!" one might have argued. "No, what you're wearing is mine!" the other retorted. It escalated quickly, ending with the ultimate act of violence. A fight over possessions, a struggle for dominance – a story as old as time itself.

Then, Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, offers a different perspective. Both Cain and Abel possessed land and movable property. Their quarrel wasn't about earthly possessions, but something far more sacred: the location of the Temple. "The Temple shall be built in my domain!" each brother declared. Bereshit Rabbah connects their argument to the phrase "when they were in the field," linking the "field" to the future site of the Temple in Jerusalem, as the prophet Micah says, "Zion will be plowed like a field" (Micah 3:12). It transforms the story from a petty squabble into a conflict over spiritual destiny.

And the interpretations don't stop there. Yehuda bar Rabbi suggests they were fighting over who would marry "the first Eve." Wait, what does that mean? Remember, according to earlier traditions (Bereshit Rabbah 17:7, 18:4), Adam had a wife before Eve, named Lilith, and perhaps the tradition of the "first Eve" carried on.

But Rabbi Aivu dismisses this, saying the first Eve had already returned to dust. So, what then were they quarreling about?

Rabbi Huna offers a final, fascinating possibility. He suggests that an extra twin sister was born with Abel. Cain wanted to marry her because he was the firstborn, entitled to certain privileges. Abel, however, argued that he should have her because she was born with him. This interpretation introduces the element of forbidden love, of sibling rivalry intertwined with desire, fueling the deadly conflict. Rabbi Huna explains that Cain said, “I will take her, as I am the firstborn,” and Abel countered, “I will take her, as she was born with me.”

What's so powerful about this passage in Bereshit Rabbah is that it doesn't give us one definitive answer. It presents us with a spectrum of possibilities, each offering a different lens through which to understand the complexities of human nature and the origins of violence.

Was it a fight over land? A dispute over the Temple's location? A struggle for love and lineage? Maybe, just maybe, it was a little bit of all of those things. And perhaps, in understanding the potential reasons behind their conflict, we can gain a deeper understanding of the conflicts within ourselves and the world around us.

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