Parshat Bereshit5 min read

God Named the End of Cain's Bloodline One Child at a Time

Abel had his brother pinned in the field and let him up. God did not count one death afterward. He counted every child Abel would never father.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. They Divided the World and Then Stood On It
  2. He Did Not Know Where the Soul Goes Out
  3. What Is That Bleating Behind You
  4. Bloods, and Not Blood
  5. God Said It One Grandchild at a Time
God Named the End of Cain's Bloodline One Child at a Time Click for full size

They Divided the World and Then Stood On It

"Come, let us split it," one of them said, and they did. Cain took the land. Abel took everything that could be carried, the flocks and the tents and the cloth.

Then they stood in a field and looked at each other.

"The ground under your feet is mine," Cain said.

"The coat on your back is mine," Abel said.

"Take it off."

"Get off my ground."

They went at each other there, but Abel won. He was the stronger of the two, which nobody expects, and Cain ended up flat on his back with his brother's weight on his chest. Scripture says Cain rose up. A man only rises from underneath.

Cain lay there and made the only argument he had left. "There are two of us in the whole world. What will you tell our father?" Pity moved in Abel then. He shifted his weight and let his brother stand. Cain stood, and killed him. From that field came the hard proverb they still repeat. "Do no favor for a wicked man, and no evil will find you."

He Did Not Know Where the Soul Goes Out

Cain had never seen a person die and had no idea how it was done. So he opened wound after wound on his brother, arms, chest, back, hunting for the place the life would leave from, but none of them worked, since Abel kept breathing through all of it.

Then Cain remembered watching his father slaughter a bull for an offering, and where the knife had gone in. He went for the throat, for the two soft cords in the neck that a slaughterer has to cut, and that finished it.

Nobody in the world knew what to do with a body. The birds of the sky came down, and the clean beasts came in from the field, and between them they dug and covered Abel over. God paid them for it. Both blessings a Jew says over an animal, the one before the slaughter and the one over the covering of the blood, are their wages for burying the first dead man.

What Is That Bleating Behind You

"Where is Abel your brother?"

"Am I my brother's guard?"

A man once walked into someone's garden, stripped a mulberry branch and ate his fill, and the owner came running. "What have you got in your hands?" "Nothing." "Then why are your hands stained?"

Another man went into a pasture, snatched up a kid, slung it across his shoulders and walked off, and the owner came running after him too. "What have you got?" "Nothing." "Then what is bleating behind you?"

That was the whole trial. Cain stood in front of the judge with nothing in his hands and a sound behind him he could not stop. "The voice of your brother's bloods is screaming at Me out of the ground."

Bloods, and Not Blood

The word came out plural, and that plural is the sentence.

A man who takes money can pay it back and be done with it, but a man who takes a life is not finished so easily. A man who takes a life takes his victim's blood and the blood of everyone his victim would have fathered, all of them, out to the end of the world. Abel died before he had a child. Cain did not kill one brother in a field. He killed a nation nobody would ever count, and their voices came up through the dirt together.

The ground drank what he spilled, and then it shut. It has opened its mouth since, for Korah and for the men who went down with him, but never again to take something in kindly. Whatever the earth swallowed after Abel, it swallowed as a punishment.

God Said It One Grandchild at a Time

Cain went east, built a city and hung his son's name over the gate, but the names after that came out wrong.

Irad, the next child in the line. "I will tear them out of the world," God said over the cradle. Then Mehujael. "I will blot them out of the world." Then Methushael. "I will wear them down until there is nothing left of them." Then Lamech, and God stopped naming a punishment and walked away from the family altogether. "What business have I with Lamech and anything he fathers."

Five generations, and every cradle in the house carried a threat spoken over it.

They lived like people who had heard it. Every man of that generation kept two wives. One he married to bear children, and she sat in her own house like a widow while her husband was alive. The other he kept for himself, and he fed her a cup brewed from roots so that nothing would ever take root in her, and she sat beside him painted and dressed like a woman for hire. The best man of the lot was Lamech, and Lamech did exactly this. Adah, whose name says she was put aside. Zillah, whose name says she sat in his shadow.

The water came for all of them. The ground that had closed its mouth after Abel never had to open it again.


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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.

Yalkut Shimoni on Torah 38:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

(Genesis 4:8) "And Cain said to Abel his brother." Over what were they disputing? They said: Come, let us divide the world. One took the land, and one took the movable property. This one said, "The ground you stand on is mine," and that one said, "What you wear is mine." This one said, "Strip it off," and that one said, "Fly away." Out of this, "And Cain rose up," and so forth. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: Both took the land and both took the movable property, so over what were they disputing? This one said, "In my territory the Temple will be built," and that one said, "In my territory it will be built," as it is said, "And it came to pass when they were in the field," and "field" means nothing but the Temple, as you say, (Micah 3:12) "Zion shall be plowed as a field." Rabbi Yehudah says: They disputed over the first Eve. Rabbi Abahu said: The first Eve had returned to her dust, so over what were they disputing? Rabbi Huna said: Over an extra twin sister born with Abel. This one said, "I will take her, for I am the firstborn," and that one said, "I will take her, for she was born with me." Out of this, "And Cain rose up." Rabbi Yohanan said: Abel was stronger than Cain, for Scripture need not say "and he rose up" except to teach that Cain had been pinned beneath him. Abel said to him, "We two are in the world; what will you go and say to our father?" Cain was filled with mercy toward him; immediately he stood over him and killed him. From there people say, "Do no good to the wicked, and evil will not reach you." "And he killed him." With what did he kill him? Rabban Shimon ben Gamliel says: With a reed he killed him, as it is written, "and a child for my bruising," something that makes a bruise. The Rabbis say: With a stone he killed him, as it is said, "for I have slain a man for my wounding," something that makes wounds. And some say: Cain studied closely how his father had slaughtered the bull, as it is said, (Psalms 69:32) "and it shall please the LORD more than an ox, a bull," and from there he killed him, from the neck, the place of the slaughtering signs. And who buried Abel? Rabbi Elazar ben Pedat said: The birds of heaven and the pure beasts buried him, and the Holy One, blessed be He, gave them their reward in two blessings that are recited over them, one for slaughtering and one for covering the blood.

Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: It is written, "The wicked have drawn the sword" and so forth. "The wicked have drawn the sword and bent their bow," this is Cain; "to cast down the poor and needy, to slay the upright in way," this is Abel; "their sword shall enter their own heart," and so forth. (further, verse 12) "A fugitive and a wanderer you shall be in the earth." "Where is Abel your brother," and so forth. A parable of a prefect who was walking in the middle of the avenue. He found one slain man and another standing over him. He said to him, "Who killed him?" He said to him, "What is this, you seek him from me and I seek him from you?" He said to him, "You have said nothing." It is like one who entered a garden and gathered mulberries and ate, and the owner of the garden ran after him and said, "What is in your hand?" He said, "Nothing is in my hand." He said, "But your hands are stained." So Cain said to the Holy One, blessed be He, "Am I my brother's keeper?" The Holy One, blessed be He, said to him, "O wicked one, the voice of your brother's bloods cry out to Me from the ground." A parable of one who entered a pasture and snatched a kid and slung it behind him, and the owner of the pasture ran after him and said, "What is in your hand?" He said, "Nothing is in my hand." He said, "But it is bleating after you." So "the voice of your brother's bloods." (The rest of this section is written above in remez 28.)

"The voice of your brother's bloods." Capital cases are unlike monetary cases: in monetary cases a person gives money and is atoned, but in capital cases his blood and the blood of his descendants hang upon the killer until the end of the world, for so we find concerning Cain who killed his brother, as it is said, "the voice of your brother's bloods." It does not say "your brother's blood" but "your brother's bloods," his blood and the blood of his descendants. Another interpretation: "your brother's bloods," that his blood was scattered upon the trees and upon the stones. Rav Yehudah son of Rabbi Hiyya said: This teaches that Cain inflicted on Abel his brother wound upon wound and bruise upon bruise, for he did not know from where the soul departs, until he reached his neck. And from the day the earth opened and received the blood of Abel it never opened again, as it is said, (Isaiah 24:16) "From the wing of the earth we have heard songs," from the wing of the earth and not from the mouth of the earth. Hezekiah his brother raised an objection: (Numbers 16:32) "And the earth opened its mouth." He said to him: For evil it opened; for good it did not open. Rav Yehudah son of Rabbi Hiyya said: Exile atones for half. At first it is written, "a fugitive and a wanderer," and in the end it is written, "and he dwelt in the land of Nod." Rav Yehudah said in the name of Rav: Exile atones for three things, as it is said, (Jeremiah 38:2) "Thus says the LORD, he who dwells in this city shall die by the sword, by famine, and by pestilence." Rabbi Yohanan said: Exile atones for everything, as it is said, "Write this man childless," and after he was exiled it is written, (1 Chronicles 3:17) "and the sons of Jeconiah, Assir, Shealtiel his son."

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Yalkut Shimoni on Torah 38:6Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

(Genesis 4:17) "And he was building a city, and he called the name of the city after the name of his son, Enoch." This is what Scripture says, (Psalms 49:12) "They call lands by their own names." (Genesis 4:18) "And to Enoch was born Irad," and so forth. Rabbi Yehoshua ben Levi said: All of them are expressions of rebellion. Irad: "I will tear them out [ored] of the world." Mehujael: "I will blot them out [moheh] of the world." Methushael: "I will wear them down [matishan] out of the world." Lamech: "What have I to do with Lamech and his offspring?" (Genesis 4:19) "And Lamech took for himself two wives," and so forth. Rav Azariah said in the name of Rabbi Yehudah son of Rabbi Simon: So the men of the generation of the Flood used to do. Each one of them would take two wives, one for childbearing and one for relations. The one for childbearing would sit as though she were a widow in her own lifetime, and the one for relations he would make drink a cup of sterilizing root so that she would not bear, and she would sit beside him adorned like a harlot, as it is written, "he shepherds the barren who does not bear, and does no good to the widow." Know that this is so, for the choicest among them was Lamech, and he went and took two wives, as it is written, "And Lamech took for himself two wives. The name of one was Adah," for she was removed [adah] from him; "and the name of the second was Tzillah," for she sat in his shadow [tzel].

(Genesis 4:20) "Dwelling in tents and herding cattle." In the past they were zealous [mekanin] for the Holy One, blessed be He, in hidden ways; they turned to provoke Him to jealousy [mekanin] in the open, as it is written, (Ezekiel 8:3) "there was the seat of the image of jealousy that provokes to jealousy." (Genesis 4:21-22) "All who handle the lyre and pipe." Builders and weavers. Tubal-cain: he seasoned the craft of Cain. Cain killed but had nothing with which to kill, but this one sharpened every craftsman of bronze and iron. Naamah was the wife of Noah, and why was she called Naamah? Because her deeds were pleasing and sweet [na'im]. The Rabbis say: Naamah was another woman, and why was she called Naamah? Because she made sweet [man'emet] sounds with a drum for idolatry.

(Genesis 4:23-24) "And Lamech said to his wives," and so forth. He demanded relations of them. They said, "Tomorrow the Flood comes, and shall we be fruitful and multiply for a curse?" He said to them, "For I have slain a man for my wounding, that wounds should come upon me on his account, and a child for my bruising, that bruises should come upon me on his account, I wonder! Cain killed and was given a respite of seven generations; I who did not kill, is it not right that I be given a respite of seventy-seven generations?" Rabbi says: This is an argument from the lesser to the greater that is itself in the dark; if so, from where does the Holy One, blessed be He, collect the bond of His debt? If a man, why a child, and if a child, why a man? "A man" for the limbs and "a child" for the years. They said to him, "Come, let us go to Adam." They went to Adam. He said to them, "Do your part, and the Holy One, blessed be He, does His." They said to him, "Physician, heal your own limp; have you not separated from Eve a hundred and thirty years only so as not to beget a son from her?" When he heard this, he set himself to raise offspring.

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Yalkut Shimoni on Torah 39:1Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

A certain heretic said to Rabbi Yishmael son of Rabbi Yose: It is written, (Genesis 19:24) "And the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD"; it should have said "from Himself." A certain launderer said: Leave him, for I will answer him. "And Lamech said to his wives, Adah and Tzillah, hear my voice, you wives of Lamech"; it should have said "my wives." Rather, Scripture speaks in this manner. Here too Scripture speaks in this manner. He said to him: From where do you have this? He said to him: I heard it from the lecture of Rabbi Meir, for Rabbi Yohanan said: When Rabbi Meir would expound in his lecture, he would expound a third law, a third aggadah, a third parables. We find in the Torah, in the Prophets, and in the Writings that a commoner mentions his own name twice in a single verse. In the Torah, "And Lamech said to his wives." In the Prophets, "And the king said to them, take the servants of your lord and set Solomon my son riding." In the Writings, (Esther 8:8) "for a writing that is written in the name of the king." And you wonder that the Holy One, blessed be He, mentions His name twice in a single verse?

(Genesis 4:25) "And Adam knew his wife again." Desire was added to him upon his desire. In the past, if he did not see, he did not desire; now, whether he sees or does not see, he desires. A hint to those who travel the seas, that they should be remembered to their households and come at once. "And she called his name Seth, for God has set for me another seed," and so forth. Rabbi Tanchuma in the name of Rabbi Shmuel said: She looked toward that seed who rises from another place. And who is this? The King Messiah. "In place of Abel, for Cain slew him." From the sin of Abel, Cain was slain. Like two trees standing near each other: the wind broke one of them, and it fell upon its fellow and broke it. So "in place of Abel, for Cain slew him," from the sin of Abel, Cain was slain.

(Genesis 4:26) "And to Seth also a son was born, and he called his name Enosh." They asked before Abba Kohen Bardela: Adam, Seth, Enosh, and then silence? He said to them: Until here in image and likeness; from here onward the generations were corrupted, and centaurs were created. Kenan: "contentious ones." Four things changed in the days of Enosh son of Seth: the mountains became hard rock, the dead began to swarm, their faces became like apes, and they became vulnerable to demons. Rabbi Yitzhak said: They themselves caused themselves to be vulnerable to demons, and what caused it for them? That they were saying, "What difference is there between one who bows to an image and one who bows to a man?" "Then it was begun to call on the name of the LORD." Rabbi Simon said: In three places this expression is used as language of rebellion: "then it was begun [huchal] to call on the name of the LORD"; (Genesis 6:1) "and it came to pass when man began [hechel]"; (Genesis 10:8) "he began [hechel] to be a mighty one." They objected: but it is written, "and this is what they began [hachilam] to do"? He said to them: God struck the head of Nimrod and said, "This one incited them in rebellion against Me."

Rabbi Levi said: A parable of a woman who said to her husband, "I saw in my dream that you were divorcing me." He said to her, "And why in a dream? Surely plainly." So the Holy One, blessed be He, said: You made yourselves into idolatry and called by your own names; I too will call to the waters of the sea by My name and wipe out those people from the world. Rabbi Abahu expounded: The ocean is higher than all the world. Rabbi Elazar ben Menahem said: Is it not an explicit verse, (Amos 5:8) "who calls to the waters of the sea and pours them out upon the face of the earth, the LORD is His name"? I wonder! Like one pouring from above downward. Twice it is written "who calls to the waters of the sea," corresponding to the two times the sea rose and flooded the world. And how far did it rise the first time, and how far the second? Rabbi Yudan and Rabbi Abahu and Rabbi Elazar in the name of Rabbi Hanina: The first time it rose as far as Acco and Jaffa, and the second time it rose as far as the cliffs of Barbary. Rabbi Hananiah and Rabbi Aha in the name of Rabbi Hanina: The first time it rose as far as the cliffs of Barbary, and the second time as far as Acco and Jaffa. This is what is written, "And I said, thus far shall you come and no further, and here shall your proud waves be stayed," "thus far shall you come and no further" as far as Acco, "and here shall your proud waves be set" at Jaffa. Rabbi Elazar in the name of Rabbi Hanina said: The first time it rose as far as Calabria, and the second time it rose as far as the cliffs of Barbary.

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Bereshit Rabbah 22:8Bereshit Rabbah

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

Bereshit Rabbah turns to Kingdom of Abel.

Rabbi Yoḥanan, in a particularly striking interpretation, suggests that Abel was actually stronger than Cain. How do we know? The Torah simply says Cain "rose up" against Abel. Rabbi Yoḥanan argues that the extra wording implies that Abel initially had the upper hand, pinning Cain beneath him.

The scene: Cain, pinned and desperate, pleads with Abel. “There are only the two of us in the world,” he says, “what will you tell our father if you kill me?" According to this reading, Abel, filled with mercy, releases his brother. A fatal mistake. Immediately, Cain rises and commits the first murder.

The Midrash extracts a moral from this chilling moment: "Do not do a favor for a wicked person, and evil will not befall you." A hard lesson, learned in the most brutal way imaginable.

But the Rabbis don't stop there. They explore the specifics of the murder itself. With what weapon did Cain kill his brother? Rabban Shimon ben Gamliel believed it was a stick, referencing Lamech's words in (Genesis 4:23): "Or have I slain a child by my bruise?" Lamech, boasting that unlike Cain, he didn't kill anyone by inflicting a bruise with an item like a stick.

Other Rabbis, however, suggest a stone was used, based on a different interpretation of Lamech's verse: "Have I slain a man by my wound?" – implying a weapon that causes wounds, like a stone.

Rabbi Azarya and Rabbi Yonatan bar Ḥagai, in the name of Rabbi Yitzḥak, offer a particularly gruesome detail. Cain, they say, looked to the place where his father Adam had sacrificed an ox, a sacrifice described as "pleasing to the Lord" in (Psalms 69:32). And Cain struck Abel in the same spot – the neck, the place of the simanim, the "signs." The simanim, in the context of ritual slaughter, refer to the trachea and esophagus. He mimicked sacrifice, but twisted it into something utterly profane.

Finally, the Midrash asks: who buried Abel? Rabbi Elazar ben Pedat offers a beautiful image: The birds of the heavens and the kosher beasts buried him. And as a reward for their act of piety, God granted them the two blessings recited over them: one for slaughter and one for covering the blood, as we find in (Leviticus 17:13).

So, what do we take away from all this? The story of Cain and Abel is more than just a simple narrative. It's a meditation on strength and weakness, mercy and cruelty, and the dark potential that lurks within us all. And it invites us to reflect on the meaning of sacrifice, and how easily it can be perverted.

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