Daf 54b (דַּף נ״ד ע״ב)

Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), Kayin is the jealousy of the wicked dwellings that came into the world from the impure side (קַיִן קִינָא דִּמְדוֹרִין בִּישִׁין דְּאָתוּ מִסִּטְרָא דִּמְסָאֳבָא לְעָלְמָא). And afterward they brought an offering (וּלְבָתַר אַיְיתִיאוּ קָרְבָּנָא), this one brought from his own side and that one brought from his own side (דָּא אַקְרִיב מִסִּטְרָא דִילֵיהּ וְדָא אַקְרִיב מִסִּטְרָא דִילֵיהּ). This is as it is written (הֲדָא הוּא דִכְתִיב), “And it was at the end of days that Kayin brought from the fruit of the ground” (Bereshit 4:3) (וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה וְגו׳).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), “And it was at the end of days” - what is “end of days”? (וַיְהִי מִקֵּץ יָמִים מַאי מִקֵּץ יָמִים), this is the end of all flesh (דָּא הוּא קֵץ כָּל בָּשָׂר), and who is this? The Angel of Death (וּמָאן אִיהוּ דָּא מַלְאַךְ הַמָּוֶת). And Kayin brought an offering from that end of days (וְקַיִן מֵהַהוּא קֵץ יָמִים אַיְיתֵי קָרְבָּנָא). Precisely, for it says “from the end of days” and not “from the end of the right” (דַּיְיקָא דְּקָאָמַר מִקֵּץ יָמִים וְלָא אָמַר מִקֵּץ יָמִין). And for this reason it is written in Daniel (וּבְגִין כָּךְ כָּתוּב בְּדָנִיֵּאל), “But you, go to the end, and you shall rest and arise for your destiny” (Daniel 12:13) (וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמוֹד לְגוֹרָלְךָ). He said to him: to the end of the days or to the end of the right? (אָמַר לֵיהּ לְקֵץ הַיָּמִים אוֹ לְקֵץ הַיָּמִין) He said to him: to the end of the right (אָמַר לֵיהּ לְקֵץ הַיָּמִין). But Kayin brought from the end of the days (וְקַיִן מִקֵּץ הַיָּמִים אַיְיתֵי).

“And Kayin brought from the fruit of the ground” (וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה), just as it says (כְּמָא דְאַתְּ אָמֵר), “And from the fruit of the tree” (וּמִפְּרִי הָעֵץ). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), “from the fruit of the ground” - just as it says (מִפְּרִי הָאֲדָמָה כְּמָא דְאַתְּ אָמֵר), “Woe to the wicked, it is bad, for the reward of his hands…” (Isaiah 3:11) (אוֹי לָרָשָׁע רָע כִּי גְמוּל יָדָיו וְגו׳). “The fruit of their deeds they shall eat” - this is the Angel of Death who eats them (פְּרִי מַעַלְלֵיהֶם יֹאכֵלוּ דָּא מַלְאַךְ הַמָּוֶת יֹאכֵלוּ) (נ״א: גְּמוּל יָדָיו דָּא מַלְאַךְ הַמָּוֶת, יַעֲשֶׂה לוֹ דְּאִתְמְשַׁךְ). It draws upon them and cleaves to them to kill them and defile them (עֲלַיְיהוּ וְיִתְדַּבַּק בְּהוּ לְקָטְלָא לוֹן וּלְסָאֳבָא לוֹן). And for this reason Kayin brought from his own side (וְעַל דָּא קַיִן אַקְרִיב מִסִּטְרָא דִילֵיהּ). And Hevel also brought from the firstborn, to elevate the supernal side that comes from the side of holiness (וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכוֹרוֹת לְאַסְגָּאָה סִטְרָא עִלָּאָה דְּאַתְיָא מִסְּטַר קְדוּשָׁתָא) (ד״א: מִסִּטְרָא קַדִּישָׁא). And for this reason it is written (וּבְגִינֵי כָךְ), “And Hashem turned to Hevel and to his offering, but to Kayin and to his offering He did not turn” (Bereshit 4:4–5) (וַיִּשַׁע יי אֶל הֶבֶל וְאֶל מִנְחָתוֹ וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). Kudsha Berikh Hu did not receive him (לָא קַבִּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא) (ד״א: לֵיהּ). And for this reason “Kayin was very angry” (וְעַל דָּא וַיִּחַר לְקַיִן מְאֹד), “and his face fell” (וַיִּפְּלוּ פָנָיו), for his face was not accepted (דְּהָא לָא אִתְקַבִּילוּ אַנְפּוֹי), those are the faces of the impure side (אִנּוּן אַנְפִּין דְּסִטְרוֹי), and He received Hevel (וְקַבִּיל לֵיהּ לְהֶבֶל). And for this reason it is written (וּבְגִינֵי כָךְ כָּתוּב), “And it came to pass when they were in the field” (Bereshit 4:8) (וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה). “In the field” - this is the woman (בַּשָּׂדֶה דָּא אִתְּתָא), as it is written (כְּמָא דְאַתְּ אָמֵר), “Because in the field he found her” (Deuteronomy 22:27) (כִּי בַּשָּׂדֶה מְצָאָהּ). And Kayin acquired authority over the additional female that was born with Hevel (וְקַיִן קָנֵי עַל נוּקְבָא יְתֵירָה דְּאִתְיְלִידַת עִם הֶבֶל), as it is written (דִּכְתִיב), “And she continued to give birth” (Bereshit 4:2) (וַתּוֹסֶף לָלֶדֶת), and it is already said (וְהָא אִתְּמָר).

Surely, if you do well, there shall be elevation (הֲלֹא אִם תֵּיטִיב שְׂאֵת), as it is said (כְּמָה דְאִתְּמָר). But “elevation” (שְׂאֵת), as Rabbi Abba said (אֲבָל שְׂאֵת כְּדְאֲמַר רַבִּי אַבָּא), elevation shall ascend above and not descend below (שְׂאֵת תִּסְתַּלַּק לְעֵילָא וְלָא תֵיחוֹת לְתַתָּא). Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), this word has now been spoken and it is fitting (הַאי מִלָּה הַשְׁתָּא אִתְּמָר וְיָאוּת הוּא). But thus I have heard (אֲבָל הָכִי שְׁמַעְנָא): elevation shall be removed from you (שְׂאֵת יְסַלַּק מִינָךְ), and shall release from you this cleaving of the impure spirit (וְיִשְׁבּוֹק לָךְ אִתְדַּבְּקוּתָא דָא דְּרוּחַ מְסָאֲבָא).

Shall you not be accepted, but if not, at the entrance sin crouches (וְאִי לָא לַפֶּתַח חַטָּאת רוֹבֵץ). What is “at the entrance”? (מַאי לַפֶּתַח), this is the supernal judgment which is the entrance of all (דָּא דִינָא עִלָּאָה דְּאִיהוּ פִּתְחָא דְכֹלָּא), as it is said (כְּמָה דְאַתְּ אָמֵר), “Open for me the gates of righteousness” (Tehillim 118:19) (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק). “Sin crouches” - that is the side that cleaved to you and was drawn upon you (חַטָּאת רוֹבֵץ הַהוּא סִטְרָא דְּאִתְדַּבְּקַת בֵּיהּ וְאִתְמַשְׁכַת עֲלָךְ), and it shall await you to exact punishment from you (יְהֵא נָטִיר לָךְ לְאִתְפְּרָעָא מִנָּךְ), according to the Targum (כְּתַרְגּוּמָא).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק), come and see (תָּא חֲזֵי), at the moment that Kayin killed Hevel (בְּשַׁעֲתָא דְּקָטִיל קַיִן לְהֶבֶל), he did not know how the soul would leave him (לָא הֲוָה יָדַע הֵיךְ נִשְׁמָתֵיהּ מִנֵּיהּ [ד״א: יָפֵיק]). And he bit him with his teeth like a serpent (וְהֲוָה נָשִׁיךְ לֵיהּ בְּשִׁינֵיהּ כְּחִוְיָא). And the friends have already established this (וְהָא אוּקְמוּהָ חַבְרַיָא). At that time Kudsha Berikh Hu cursed him (בֵּיהּ שַׁעֲתָא לַיְיט לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). And he went to all sides of the world (וְהֲוָה אָזִיל לְכָל סִטְרֵי עָלְמָא), and there was no place that would receive him (וְלָא הֲוָה אֲתַר דִּמְקַבֵּל לֵיהּ), until he smote his head and repented before his Master (עַד דְּאַטְפַח עַל רֵישֵׁיהּ וְתָב קַמֵּי מָארֵיהּ), and the earth accepted him in a chamber below (וְקַבִּילַת לֵיהּ אַרְעָא בְּמָדוֹרָא לְתַתָּא).

Rabbi Yose said (רַבִּי יוֹסֵי אָמַר), the earth accepted him to be gone in her (אַרְעָא קַבִּילַת לֵיהּ לְמֵיהַךְ בָּהּ), as it is written (דִּכְתִיב), “And Hashem set a sign upon Kayin” (Bereshit 4:15) (וַיָּשֶׂם יְיָ לְקַיִן אוֹת). Rabbi Yitzchak said (רַבִּי יִצְחָק אָמַר), not so (לָאו הָכִי), rather, the earth accepted him below in one chamber beneath it (אֶלָּא לְתַתָּא קַבִּילַת לֵיהּ אַרְעָא בְּמָדוֹרָא חָדָא דִתְחוֹתָהּ), as it is written (דִּכְתִיב), “Behold, You have driven me today from upon the face of the ground” (Bereshit 4:14) (הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה). “From upon the face of the ground” he was driven (מֵעַל פְּנֵי הָאֲדָמָה גּוֹרָשׁ), but below he was not driven (אֲבָל לְתַתָּא לָא גוֹרָשׁ). And in that place the earth accepted him (וּבְאָן אֲתַר קַבִּילַת לֵיהּ אַרְעָא), in Arka (בְּאַרְקָא). And upon all who dwell there it is written (וְכָל אִנּוּן דְּדָיְירֵי תַּמָּן עֲלֵיהוֹן כְּתִיב), “They shall perish from the earth and from beneath the heavens” (Yirmeyahu 10:11) (יֵאבַדוּ מֵאַרְעָא וּמִתְּחוֹת שְׁמַיָּא אֵלֶּה). And there he made his dwelling (וְתַמָּן שַׁוֵּי מְדוֹרֵיהּ), as it is written (וְהַיְינוּ דִּכְתִיב), “And he dwelled in the land of Nod, east of Eden” (Bereshit 4:16) (וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן).

Tosefta

Once Kayin said, “My iniquity is too great to bear” (כֵּיוָן דְּאָמַר קַיִן גָּדוֹל עֲוֹנִי מִנְּשֹׂא), Kudsha Berikh Hu forgave him half his punishment (מָחַל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא פַלְגוּ מֵעוֹנְשֵׁיהּ), because it had originally been decreed upon him (בְּגִין דְּגָזַר עֲלֵיהּ בְּקַדְמִיתָּא), and He said to him, “A fugitive and a wanderer shall you be in the earth” (Bereshit 4:12) (וְאָמַר לֵיהּ נָע וָנָד תִּהְיֶה בָאָרֶץ). And now he remained in Nod only (וְהַשְׁתָּא אִשְׁתָּאַר בְּנוֹד בִּלְחוֹדוֹי). This is what is written (הֲדָא הוּא דִּכְתִּיב), “And Kayin went out from before Hashem…” (Bereshit 4:16) (וַיֵּצֵא קַיִן מִלִּפְנֵי יְיָ וְגו׳), meaning that when he went out from before Hashem (כְּלוֹמַר דְּכַד נָפַק מִן קָדָם הָיָה), it was in order to be a wanderer in the earth (בְּגִין לְמֶהֱוִי נָד בְּאַרְעָא), and not a fugitive (וְלָא נָע). And further they said (וְעוֹד אָמְרוּ), when Kayin went out from before Hashem (כַּד נָפַק קַיִן מִן קָדָם יְיָ), Adam said to him (אָמַר לוֹ אָדָם), “My son, what happened with your judgment?” (בְּרִי מָה אִתְּעֲבִיד עַל דִּינָךָ). Kayin said to him (אָמַר לוֹ קַיִן), “Father, I have already been informed that Kudsha Berikh Hu has forgiven me in Nod alone” (אַבָּא כְּבָר אִתְּבַּשְׂרִיתּ דִּמְחַל לִי קוּדְשָׁא בְּרִיךְ הוּא בְּנוֹד בִּלְחוֹדוֹי). He said to him (אָמַר לוֹ), “How so?” (הֵיאַךְ הוּא). He said to him (אָמַר לוֹ), “Because I repented and confessed before Him” (בְּגִין דְּתָּבִיתּ וְאוֹדִיתּ קַמֵּיהּ). Adam said (אָמַר אָדָם), “Is it so, that this is the great and mighty power of Teshuvah, and I did not know it?” (וְכִי דֵין הוּא רַב וְתַקִּיף חֵילָא דִּתְּשׁוּבָה וְאֲנָא לָא יָדִיעַתּ). He began to praise his Master and to give thanks to Him (שְׁרָא לְשַׁבְּחָא לְמָרֵיהּ וּלְאוֹדָאָה לֵיהּ), he opened and said (פָּתַח וְאָמַר), “A Psalm, a song for the Sabbath day: it is good to give thanks to Hashem” (Tehillim 92:1) (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת טוֹב לְהוֹדוֹת לַי־ה), meaning: good it is to praise and to repent and to give thanks before Kudsha Berikh Hu (כְּלוֹמַר טוֹב לְשַׁבְּחָא וּלְאִתָּבָא וּלְאוֹדָאָה קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא). Here ends the Tosefta. (עד כאן תּוֹסֶפְתָּא)

And Rabbi Yitzchak said (וְאָמַר רַבִּי יִצְחָק), from that moment when Kayin killed Hevel (מֵהַהִיא שַׁעֲתָא דְּקָטִיל קַיִן לְהֶבֶל), Adam separated from his wife (דְּאִתְפְּרַשׁ אָדָם מֵאִתְּתֵיהּ). Some say: Adam was separated from his wife (נ״א: אִתְפָּרֵשׁ אָדָם מֵאִתְּתֵיהּ). Two female spirits came and paired with him (תְּרֵין רוּחִין נוּקְבִין הֲווּ אַתְיָין וּמִזְדָּוְגָן עִמֵּיהּ), and he begot spirits and demons who wander in the world (וְאוֹלִיד רוּחִין וְשֵׁדִין דְּשָׁאטָן בְּעָלְמָא). And let this not be difficult for you (וְלָא תִּקְשֵׁי לָךְ הַאי), for when a man is in his dream (דְּהָא בַּר נָשׁ כַּד אִיהוּ בְּחֶלְמֵיהּ), female spirits come and unite with him (אַתְיָין רוּחִין נוּקְבִין וְחַיְיכָן עִמֵּיהּ), and they are warmed by him (וּמִתְחַמְּמָן מִנֵּיהּ), and afterward they give birth (וְאוֹלִידִין לְבָתַר). And these are called the plagues of the sons of man (וְאִלֵּין אִקְרוּן נִגְעֵי בְּנֵי אָדָם). And they are transformed only into the likeness of human form (וְלָא מִתְהַפְּכָן אֶלָּא לִדְיוֹקְנֵי בְּנֵי נָשָׁא), and they have no hair on their heads (וְלֵית לוֹן שַׂעֲרִין בְּרֵישָׁא). And concerning this it is written regarding Shlomo (וְעַל דָּא כְּתִיב בִּשְׁלֹמֹה), “I will chasten him with the rod of men and with the plagues of the sons of man” (2 Samuel 7:14) (וְהוֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם). And even in this manner, male Ruchin come to the women of the world (וְאֲפִלּוּ כְּהַאי גַוְונָא רוּחִין דְּכוּרִין אַתְיָין לִנְשֵׁי עָלְמָא), and they become impregnated from them (וּמִתְעַבְּרָן מִנַּיְיהוּ), and give birth to Ruchin (וְאוֹלִידָן רוּחִין), and all of them are called the plagues of the sons of man (וְכֻלְהוֹן נִגְעֵי בְּנֵי אָדָם אִקְרוּן).