Commentaire de citation sur La Genèse 4:14

the wanderer The term [לנדד] derives from נע ונד, “a wanderer and an exile” (Gen. 4:14).

Adam was to remember where exactly he originated from and to where he would return to if he became sinful and would be expelled from Gan Eden. This is the meaning of 3,29 “to work the earth that he had been taken from.” Here the Torah already previewed man’s descendants and their habitat when it wrote quoting Cain in Genesis 4,14 הן גרשת אותי היום מעל פני האדמה, “here You have expelled me this day from the face of the earth.” Cain added ומפניך אסתר, “and I have to hide from Your benevolent presence.” He was referring to G-d’s presence, the שכינה. We find similar expressions for that meaning of “G-d’s presence [as opposed to “hiding” from G-d, something already Adam had found to be impossible. Ed.] in Psalms 24,6 מבקשי פניך, “the ones who seek out Your benevolent presence.” Another similar construction is found in Psalms 27,8 את פניך אבקש, “I will seek out Your benevolent presence.” This is also what is meant in Genesis 4,16 ויצא קין מלפני ה', ”Cain left the benevolent presence of G-d.” We find another verse telling us something similar when the prophet Jonah with whom G-d had communicated tried to escape this closeness to G-d. The Book of Jonah 1,3 describes his behaviour in these words ויקם יונה לברוח תרשישה מלפני ה', ”Jonah arose to flee to Tarshish from the benevolent presence of G-d.” It was Jonah’s intent to escape the very part of the land of Israel where G-d’s benevolent presence is manifest. Once he would accomplish this he was confident that G-d would not communicate with him further and he could abort the mission G-d wanted him to undertake.

[Dovid] will not come Dovid will not come here. This is a shortened verse [because] it stated, "Whoever kills the Yevusi and touches [and destroys] the tower's spire" but [the verse] does not explain what happens to the person [who reaches the spire]. However, in Divrei Hayomim I, 11, 6) it explains, "Whoever kills the Yevusi first will be made a chief and a prince." Similar to this [we find]. "Therefore, whoever kills Kayin" (Bereishis 4, 14) and [that verse] does not explain what happens to the person [who kills Kayin] but from its context, it's understood that the language conveys rebuke and anger.⁵To whoever kills Kayin.