Against the backdrop of cosmos, talking snakes and forbidden fruit, it is forgivable to reach the narrative of Scripture’s second most famous brotherly quarrel (supplanted only by the one canonised by Andrew Lloyd Webber) quite out of breath and already thoroughly bewildered. Don’t be.
Pause and take time to savour each and every verse. Through them, we grapple with some of the most fundamental questions at the heart of Jewish thought.
First things first: in addition to committing humanity’s first homicide, Cain also claims the oft-overlooked accolade of bringing humanity’s first offering to God.
The language used to describe this offering is crucial. It is referred to as a minchah. This particular offering serves a unique function: it is designed to express the search for a closeness between its bearer and God.
That said, Cain isn’t merely bringing a tribute. In the wake of humanity’s banishment from Eden, he is probing the nature of humanity’s enduring purpose and our relationship with God. Do we still have a role to play? Does the Creator still desire our presence?
And if Cain’s offering is the non-verbal question, his verbalised question (cited above) cuts to the core of our theology. The midrashic sages develop a tantalising reading here, paying close attention to that which is left unspoken: “Am I my brother’s keeper … or are You?” (Tanchuma 9:5).
Cain ponders, almost rhetorically: “Master of the universe, if we are indeed still cherished in Your presence despite the fall in Eden, why didn’t You intervene and prevent me from killing Abel? And on the other hand, if we are no longer cherished — why does it matter that Abel is dead? Either way, I am blameless!”
God’s response introduces us to one of the deepest and subtlest foundations of our belief. By design, Providence is separate from human free will. As follows: “Your brother’s bloods cry out to Me!” — because you, your brother and, indeed, all generations that were to descend from him are precious to Me, even after Eden.
Nevertheless, “What have you done?” — your actions and their consequences are yours to own and yours alone.
It is because we are cherished that we are free to find our own road back to Eden. And we’ll stumble, no question, but by God’s mercy we can pick ourselves up and march on.
The story of Cain and Abel isn’t just a high drama of fratricide. It sets in motion the process of humanity navigating its purpose in this world and, more crucially, the nature of our relationship with God.
RABBI ELI BIRNBAUM
This year’s sidrah columnists for 5783 are:
Rabbi Eli Birnbaum, director of young professionals, Aish UK
Rabbi Gabriel Botnick, Belsize Square Synagogue
Rebbetzin Dr Hadassah Fromson, Golders Green United Synagogue
Rabbi Daniel Fine, director of London schools programme, Seed
Rabbi Dr Tali Artman-Partock, Sukkat Shalom Reform Synagogue
