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Genesis 4:15 - Divine protection for repentant murderer?

Genesis 4:15 - בראשית 4:15

Hebrew Text

וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃

English Translation

And the Lord said to him, Therefore whoever slays Qayin, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Qayin, lest any finding him should smite him.

Transliteration

Vayomer lo Adonai lachen kol-horeg Kayin shiv'atayim yukam vayasem Adonai leKayin ot levilti hakot oto kol-motze'o.

Hebrew Leining Text

וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃
וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃

🎵 Listen to leining

Parasha Commentary

The Divine Protection of Kayin

The verse describes Hashem placing a protective mark on Kayin after he killed his brother Hevel. Rashi explains that this "mark" (ot) was either a letter from Hashem's name (as per Bereishit Rabbah 22:12) or a miraculous sign—such as making Kayin's face shine—to warn others not to harm him (Rashi on Bereishit 4:15). The Ramban suggests it may have been a physical sign, like a horn, to distinguish him.

The Sevenfold Punishment

The phrase "שִׁבְעָתַיִם יֻקָּם" (vengeance sevenfold) is interpreted in multiple ways:

  • Severity of Punishment: The Midrash (Bereishit Rabbah 22:6) teaches that the number seven signifies completeness—anyone who kills Kayin will face full retribution, not just for Kayin’s death but for the generations that would have descended from him.
  • Divine Justice: The Rambam (Hilchot Teshuva 1:4) notes that Hashem’s justice is precise—even Kayin, though guilty, was granted protection to allow him time for repentance.

Why Protect a Murderer?

The Talmud (Sanhedrin 37a) derives from this episode the principle of pikuach nefesh (sanctity of life)—even a sinner like Kayin retains inherent value as a human being. The Sforno adds that Hashem’s mercy extended to Kayin to demonstrate that repentance is always possible.

The Nature of the "Mark"

Midrash Tanchuma (Bereishit 9) suggests the mark was a dog assigned to guard Kayin, symbolizing that even the lowest creatures can serve divine justice. Alternatively, the Zohar (1:36b) teaches that the mark was a spiritual sign, ensuring Kayin would not be killed before his appointed time.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 37b
The verse is discussed in the context of the divine protection granted to Cain, illustrating the principle of divine justice and mercy.

Frequently Asked Questions

Q: What does the 'mark of Cain' mean in Genesis 4:15?
A: According to Rashi and other traditional Jewish sources, the 'mark' (אוֹת) placed on Cain was either a letter from God's name, a protective sign (like a dog that would guard him), or a physical change (like horns growing from his head). Its purpose was to warn others not to kill him, as Hashem decreed a sevenfold punishment for anyone who harmed Cain.
Q: Why did Hashem protect Cain after he killed Abel?
A: The Midrash explains that Hashem showed mercy to Cain to teach the importance of repentance (teshuvah). Though Cain was punished by exile, Hashem gave him a chance to improve. Additionally, the Talmud (Sanhedrin 37a) teaches that every life is valuable—even a murderer like Cain was granted protection to uphold justice.
Q: What does 'vengeance sevenfold' mean in this verse?
A: Rashi explains that 'sevenfold' (שִׁבְעָתַיִם) means a severe and complete punishment—either seven generations would suffer for harming Cain, or the punishment would be seven times worse than the crime. This emphasizes that only Hashem administers true justice, not humans taking revenge.
Q: How does this verse apply to justice and mercy today?
A: This verse teaches two key Jewish principles: 1) Divine justice is precise (Hashem punished Cain but forbade vigilante justice), and 2) even sinners deserve basic protections (like Cain's mark). The Rambam (Hilchot Rotzeach) later derives from this that every person must be given a fair trial before punishment.