창세기 4:7 해설: Rashi, Chizkuni, Ramban & Kli Yakar

הלא אם תטיב IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”.

הלא אם תיטיב שאת, the word שאת is to be understood as: “gift.” In other words, G-d promises Kayin a reward if he would change his attitude. The word appears in this sense in Genesis 43,34, where Joseph offers his brothers gifts. G-d is telling Kayin that when he will offer Him another offering, based on his changed attitude, it will be gratefully received by Him. On the other hand, if he will not change his attitude, he will find that Satan will constantly try to lead him into committing further sins. The whole sentence is a condensed version of G-d’s message to Kayin. Basically, G-d warns Kayin that words are not enough to rehabilitate himself, but that actions must reflect such words. Such verses, i.e. condensed versions, occur again, for instance in Genesis 4,15, כל הורג קין, “anyone daring to kill Kayin,” etc. The second half of the verse has been intentionally omitted as the first half makes its meaning clear. Compare also Samuel II 5,8, where David implies a reward for soldiers defeating the Jebusites in possession of the city of Jerusalem. [It was a most dangerous mission, considered as “mission impossible.” Ed.]) A different exegesis: G-d warned Kayin that if he were able to suppress his plan to kill his brother due to his jealousy, He could find it in His heart to reward him for his sin (of offering a sacrifice consisting of inferior produce). The word שאת being interpreted in the same manner as נושא עון, “downgrading a sin,” (Exodus 34,7). G-d added that if Kayin would not restrain his evil urge he would be punished for this. חטאת, “a punishable sin.” We find an example of this in Samuel I 28,10. (King Shaul who wished to speak to the spirit of Samuel, reassuring the witch that she would not commit a punishable sin by calling him from beyond the grave). If you (Kayin) were to say that Hevel is at liberty to flee and thus escape (Kayin’s) wrath, G-d explains to him that seeing that Hevel is his brother and has brotherly feelings for him, he would never dream, of having to escape to save his life from a murderous brother. [Very novel interpretation of ואליך תשוקתו. Ed.] If, on the other hand, you were to argue that Hevel being physically stronger than he, he would not have to fear you, G-d says that he, Kayin, would find means of neutralising Hevel’s physical strength, i.e. ואתה תמשול בו. In the ensuing conversation between the two brothers, Kayin told him that he would play the role of the senior brother, something that Hevel was not willing to accept. As a result of this, Kayin determined to kill him, losing no time to carry out his desire.

IS IT NOT THUS, IF THOU MENDEST ‘SE’EITH’. In the opinion of the commentators,⁴²⁵Reference is here to R’dak. So also in Onkelos. this means there is a “lifting” or forgiveness of your sin. And in the opinion of Rabbi Abraham ibn Ezra it means a “lifting” of your face in contrast to [the question G-d asked of Cain]: Why is thy face fallen?⁴²⁶Verse 6. For he who is ashamed presses his face downward. Similarly, it is said, And the light of my countenance they cast not down,⁴²⁷Job 29:24. whereas one who honors him is as if he raises his face upward. This is the sense of the verses: Perhaps he will lift my face;⁴²⁸Genesis 32:21. Meaning, perhaps he will accept me. Do not lift the face of the poor.⁴²⁹Leviticus 19:15. Meaning, do not respect the person of the poor in judgment, but judge in righteousness.
In my opinion the verse means: “If you will mend your ways you will have your rightful superiority in se’eith (dignity) over your brother since you are the firstborn.” And this is the meaning of [G-d’s question to him]: Why art thou wroth?⁴²⁶Verse 6. For by virtue of his feeling ashamed before his brother, his face fell, and because of his jealousy of him he killed him, and now the Eternal told him: Why art thou wroth regarding your brother, and why is thy face fallen on account of him? Is it not thus! If thou mendest, you will have superiority in dignity over your brother, and if thou dost not mend, evil will come upon you not only because of him [your brother], for at the door of your house your sin lurks causing you to stumble in all your endeavors.