Parshat Bereshit5 min read

Naamah Sang While Cain's Children Built the World

Zillah named her last child Naamah and said nothing else. Her brother was already at the forge, sharpening bronze for a blade.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Cain Built a City Around His Son
  2. The Forge and the Tambourine
  3. Lamech Shot What He Could Not See
  4. The Angels Came Down for Her
  5. The Water Took the Cities
Naamah Sang While Cain's Children Built the World Click for full size

Cain Built a City Around His Son

Cain was not wandering after the mark. He knew the decree. His blood-guilt would come back in the seventh generation. He meant to put a name on the earth that would last longer than that judgment.

He became a builder of cities. The first one he named Enoch, after his son, because it was at Enoch's birth that he first felt a little rest. He founded six more. He put walls around them and kept his family inside. The walls were not repentance. They were a grip.

He took what he wanted from his neighbors. He taught other men to take. He brought weights and measures into a world that had lived without them, and the simple dealing of the first generations turned into craft. His children learned the lesson. They were like him.

The Forge and the Tambourine

Ada bore Jabal, who put people in tents with herds. His brother Jubal put a harp and a flute in their hands. Zillah bore Tubal-Cain, chief of every artificer who knew brass and iron. And the sister of Tubal-Cain was Naamah.

The verse stops there. The Aramaic does not. It gives her a title equal to her brother's. He is rab of the forge. She is mistress of elegies and songs. Metal and breath. One household, two ways of putting human will onto raw stuff.

Tubal-Cain improved on Cain's killing. Cain had murdered without a tool. This one sharpened bronze and iron until killing had an instrument. Naamah stood beside that fire and sang. Later some would say her actions were pleasant, and that she was Noah's wife, and so she lived. Others said she was someone else, a daughter of Cain's line, and that she played the tambourine pleasantly for idol worship, and that the Flood took her with the rest.

The music did not stay in the tents. What had been private anger at God came out into the open with harp and flute. The same family that fenced cities also taught the world how to make a loud, public noise.

Lamech Shot What He Could Not See

The seventh generation arrived on a hunt. Lamech was blind. His young son walked him, watched for game, and told him when to let the arrow go.

The boy saw something horned in the distance and took it for a beast. Lamech shot. The aim was good. When they came close, the lad cried out that the thing on the ground was not an animal. It was Cain, still wearing the mark, still carrying the horns the boy had read as quarry.

Lamech struck his hands together. The clap killed the boy who had guided him. Four generations of the line, Enoch, Irad, Mehujael, Methushael, went into the earth that opened under them. Lamech's wives wanted nothing more to do with him. He pleaded. If Cain, who killed on purpose, was punished only in the seventh generation, then he, who had killed without seeing, should be spared for seventy-seven. They took the case to Adam. Adam heard both sides and ruled for Lamech.

The man who invented the city died by a grandson's arrow. The girl who sang elegies was that hunter's daughter.

The Angels Came Down for Her

Naamah's name means pleasant. Beauty like that does not stay on the ground unattended.

Shemhazai descended, transgression in his mouth, and later hung himself between heaven and earth as a penitent, and hangs there still. Azazel did not repent. He kept leading people with the old allurements. Naamah, unlike the maiden who refused, led the angels with her face. From her union with Shamdon came Asmodeus.

Cainite men and Cainite women walked abroad without shame. The angels who left their posts and came down lost the bodies they had worn above. They put on earthly ones. Union with the daughters of that line became possible. What came of it were giants. Emim, because they inspired fear. Rephaim, because one glance made a heart go weak. Gibborim, with a thigh eighteen ells long. Anakim, who could touch the sun with a neck. Nephilim, who brought the world toward its fall and fell with it.

The Water Took the Cities

The Flood erased this world. Every wall Cain had raised. Every blade Tubal-Cain had sharpened. Every elegy Naamah had made to be carried in a mouth. All of it went under.

What survived was two of each animal and one family. The Torah does not stop to praise the civilization that drowned. The names remain anyway. Mistress of songs. Chief of the forge. A blind hunter. A city called Enoch. A tambourine in a line that knew what grief was for, and what iron was for, and could not keep either one above the water.


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From the tradition

Sources

4 sources

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.

Targum Pseudo-Jonathan on Genesis 4:22Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Targum Pseudo-Jonathan on (Genesis 4:22) gives us the first credits for human culture. Zillah bore Tubal-Cain, "the chief (rab) of all artificers who know the workmanship of brass and iron." And his sister, Naamah, "was mistress of elegies and songs."

Metalwork and music. Two of humanity's oldest arts, each given a single legendary founder. The Targumist treats these not as incidental but as genealogically important. Civilization is built by the descendants of Cain, even after his exile. Music and technology spring from a family line marked by the first murder.

This is a complicated inheritance. The same hands that forge metal can forge weapons. The same songs that comfort can seduce. Naamah, whose name means "pleasant," is identified in later midrash as a figure of dangerous beauty. The Targumist records the gifts without sanitizing them. Human creativity is real and powerful, and its origin is a family that had already known violence.

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Bereshit Rabbah 23:3Bereshit Rabbah

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

The Torah gives us a glimpse into the lives of Cain's descendants, painting a picture that's not always flattering. to what Bereshit Rabbah, a classic collection of Rabbinic interpretations on Genesis, has to say about it.

The verse And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute…And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and iron, and the sister of Tuval Cain was Naama."

So, The first reading, it seems like a story of innovation. Yaval, the father of nomadic herding, Yuval, the originator of music. But Bereshit Rabbah sees something a bit darker lurking beneath the surface. It points out the similarity between the word mikneh (livestock) and a related word, makneh, meaning "to infuriate." Could it be that these early advancements weren't entirely innocent?

The text suggests that initially, these descendants of Cain would "infuriate (makneh) the Holy One blessed be He discreetly," in the privacy of their "tents." But then, they became bolder, more brazen, and began to anger God publicly. And how did they do this? With music! "With musical accompaniment, with 'the harp and flute.'" The commentary connects this to (Ezekiel 8:3), "Where there was the seat of the infuriating (kin’a) image," implying that this music was part of idol worship. The very things that readers often associate with joy and celebration – music, innovation, prosperity – could, according to this interpretation, be twisted and used for less-than-holy purposes.

Then we meet Tuval Cain, the blacksmith, the one who forged "every sharp instrument of bronze and iron." Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, offers a chilling insight: Tuval Cain "improved upon Cain’s transgression." Cain killed, yes, but he did it without a weapon. Tuval Cain, on the other hand, developed the very tools of violence. He made killing easier, more efficient.

And what about Naama, Tuval Cain's sister? Rabbi Abba bar Kahana says that Naama was Noah's wife. Why was she called Naama? Because her actions were "pleasing (ne’imim)." But the Rabbis offer another, less flattering, interpretation. They suggest that Naama was not Noah's wife (because, being a descendant of Cain, she would have perished in the Flood, according to this view). Instead, she played the tambourine "pleasantly (man’emet)" for idol worship.

So, what are we left with? A picture of early civilization that's complex and, frankly, a little disturbing. Innovation isn't inherently good. Music isn't inherently holy. Technology can be used for destruction. And even seemingly "pleasant" actions can be in service of something dark.

It begs the question: What are we creating? What are we innovating? And what are we using our gifts for? It's a question worth pondering, even thousands of years after these stories were first told.

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Legends of the Jews, III. The Ten Generations, The Descendants Of CainLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

He wasn't just wandering aimlessly, marked by God. According to the Legends of the Jews, as retold by Ginzberg, Cain was acutely aware of the divine decree that his blood-guiltiness would come back to haunt him in the seventh generation.

So, what did he do? He tried to build a legacy, literally. He became a city-builder, naming the first city Enoch, after his son. It was with Enoch's birth that Cain finally felt a glimmer of peace. But don't think this was some act of repentance. Ginzberg emphasizes that the city-building was a "godless deed," a way to control his family, trapping them within walled cities.

It wasn't just the city-building. The Legends of the Jews paints a picture of Cain as a man who embraced wickedness. He amassed wealth through violence and encouraged others to do the same. He even gets the dubious credit for inventing weights and measures, transforming a simple world into one of "cunning craftiness." As we find in Midrash Rabbah, he was no role model.

What about that seventh generation curse? It catches up with him in a truly bizarre way, involving his great-grandson Lamech. Lamech, you see, was blind. He relied on his young son to guide him while hunting. One day, the boy spots something horned in the distance, mistaking it for an animal. Lamech shoots, and… well, it's not an animal. It's Cain himself, still bearing the mark God gave him.

Lamech, realizing he's killed his ancestor, strikes his hands together in despair, accidentally killing his own son in the process! Misfortune piles upon misfortune as, according to the legend, the earth opens up and swallows four generations of Cain's line: Enoch, Irad, Mehujael, and Methushael.

Talk about a bad day.

Left alone, Lamech's wives eventually find him and, horrified by his actions and the looming curse, want nothing to do with him. Lamech pleads his case, arguing that if Cain, who committed murder intentionally, was only punished in the seventh generation, then he, who killed unintentionally, should be spared for seventy-seven generations. According to the legend, Lamech and his wives then sought out Adam himself who, after hearing both sides, ruled in Lamech's favor.

The story doesn't end there, though. The narrative then shifts to the corruption of Lamech's time, particularly the practice of taking two wives – one for procreation, the other for pleasure, rendered sterile. The men showered attention on the barren wives, while the others lived lives of sorrow.

Lamech's wives, Adah and Zillah, each bore him two children. Adah had Jabal and Jubal. Zillah had Tubal-cain and Naamah.

Jabal is credited with building temples to idols, and Jubal with inventing the music played within them. Tubal-cain, whose name sounds similar to Cain for a reason, is portrayed as completing Cain's wicked work. While Cain committed murder, Tubal-cain, being the first to work with iron and copper, forged the weapons used in war, instruments of death. And Naamah, "the lovely," used her cymbals to summon worshippers to idols.

So, what do we take away from this wild ride through the generations of Cain? A reminder that actions, both intentional and unintentional, have consequences. And perhaps, a meditation on how easily a legacy can be twisted, how quickly innovation can become destruction.

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Legends of the Jews 4:16Legends 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

We've heard tales of Watchers, haven't we? The ones who dared to defy the divine. One such story revolves around Shemhazai. He, along with others, rebelled and descended to Earth. But Shemhazai eventually repented. As the legends tell us, he hangs suspended between heaven and earth to this very day, a constant reminder of his transgression.

What about Azazel? He wasn't quite as keen on repentance. He persisted in leading humanity astray, tempting them with earthly desires. This is why, according to tradition, two goats were sacrificed on Yom Kippur, the Day of Atonement. One was for God, asking for forgiveness for Israel's sins. The other? That goat was for Azazel, symbolically bearing the weight of those sins.

Not all temptations came from rebellious angels. Naamah, the sister of Tubal-cain, possessed a beauty so potent that, unlike the pious Istehar, she allegedly led angels astray herself! From her union with Shamdon, the legends say, sprang Asmodeus, a powerful demon. The Zohar tells us that the descendants of Cain, Naamah included, were known for their lack of shame and their indulgence in all sorts of depravities.

In Ginzberg's retelling in, Legends of the Jews, both the men and women of Cain's line walked around naked and engaged in lewd practices. It was the beauty and sensuality of these women that tempted the angels from their righteous path. These weren't just passive victims,!

But the angels weren't without their own transformations either. Once they rebelled and descended to Earth, they lost their celestial qualities. They became embodied, making unions with the daughters of men possible. And what came of these unions? Giants.

These weren't just any giants, though. They were known for their immense strength and, crucially, for their sinfulness. They had many names, each reflecting a different aspect of their nature. They were called the Emim, a name that suggests they inspired fear.

They were also known as the Rephaim, because, as the legends say, just one look at them could make your heart grow weak. Or the Gibborim, simply "giants," emphasizing their enormous size – some accounts even claiming their thigh measured eighteen ells! Midrash Rabbah mentions the Zamzummim, acknowledging them as great masters in war. The Anakim, were said to be so tall that they could touch the sun with their necks! Then there were the Ivvim, who, like the snake, possessed a keen understanding of the land.

And finally, perhaps the most well-known name: the Nephilim. This name carries a heavy weight, suggesting that they brought about the world's downfall, and ultimately fell themselves.

So, what do we take away from these stories? They offer a glimpse into a world where the boundaries between heaven and earth are blurred, where angels can fall and humans can tempt, and where the consequences of sin are felt on a cosmic scale. They remind us that the struggle between good and evil is not just an abstract concept, but a very real and ongoing battle, both within ourselves and in the world around us. And maybe, just maybe, they encourage us to reflect on our own choices and the paths we choose to walk.

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