Wednesday, October 10, 2012

October 13, 2012


B’reishit, Genesis 1:1–6:8 

Words Not Spoken...Words Not Heard 

Bruce Kadden and Barbara Binder Kadden 


Words are powerful. In Genesis, chapter one, God creates through words: “God said, ‘Let there be light!’–and there was light ... God said, ‘Let there be an expanse in the midst of the waters,’... God now said, ‘Let us make human beings in our image,’ ” (Genesis 1:3, 6, 26). In chapter three, the serpent’s words, “Did God really say: ‘You may not eat of any tree of the garden’?” (3:1) led to Adam and Eve’s eating the forbidden fruit and expulsion from the Garden of Eden.

But sometimes it is the lack of words that is important. The story of Cain and Abel is characterized by what is left out as much as by what is included. The most glaring omission is the statement Cain made to his brother, Abel, before murdering him, but that is not all that is missing from the story.

For example, after giving birth to Cain, Eve explained his name, saying, “I have gained [kaniti] a male child with the help of the Eternal” (4:1), but when she then gave birth to Abel she did not explain his name. Perhaps she did not care (second children are often treated with less indulgence by their parents than the first child) or the meaning of the name Abel, Hevel–“mist,” “breath,” or “vanity,”–was so obvious that it needed no explanation. In any case, his name already hinted at Abel’s fleeting nature.

Next, we learn that Abel was a shepherd while Cain worked the ground (4:2). Eventually, each brings an offering to God: Cain from the fruit of the ground and Abel from the choicest of the firstling of his flock. While the text appears to indicate that Abel offered the best of his flock, whereas Cain simply offered whatever was available, the midrash notes that Cain was the first to make an offering to God and Abel, perhaps trying to outdo his brother, responded with his offering.

God pays heed to Abel’s offering, but ignores Cain’s offering. Why? Once again, the Torah is silent. It is tempting to assume that God’s response is based on the quality of the offerings, but can we be sure?

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