Comentários de Citação sobre Gênesis 4:15

V. 2. נקם נקמת וגו׳: Mosche, der dem Volke das auf Keuschheit und Gottestreue gebaute Gottesgesetz zu überbringen gehabt hatte, soll nun auch vor seinem Scheiden den zur Sicherstellung dieser zwei Grundsäulen seiner Sendung, zum Schutze seines Volkes vor ג׳׳ע und ע׳׳ז notwendigen Schlag gegen die Midjaniten ausführen. נקם וגו׳. Wir haben schon Bereschit 4, 15, auf die Verwandtschaft von ”נקם“ mit ”קום“ hingewiesen. (Vergl. ”זור” ”זול“ ”נזל“ ”הום“ ”נהם“ ”דוח“ ”נדח“ ”אוץ“ ”נאץ“ ”פוץ“ ”נפץ“ ”סוג“ ”נסג“ ”נזר“ und a.) Es ist die Wiederaufrichtung eines mit Füßen getretenen Rechts oder einer zu Boden geworfenen Persönlichkeit. Der נוקם identifiziert sich mit dem aufzurichtenden Objekt. Daraus wohl die reflexive Form נקם. Dies erklärt auch die Konstruktion mit נקם ,מ נקמת בני ישראל מאת המדינים. Der Zweck ist nicht Wiedervergeltung, das Niederwerfen des Feindes; es wäre dies die Konstruktion mit ב. Zweck ist die Wiederaufrichtung Israels von den Midjanitern, seine geistige und sittliche Befreiung aus der Macht ihrer Künste.

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.

[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.

“Until the time changes” is an expression of rebuke and an exaggeration: so will he be punished, and the punishment was already delineated above. A similar instance is (Gen. 4:15): “Therefore, whoever kills Cain.”

אם ענה תענה אתו IF THOU AFFLICT THEM IN ANY WISE — This is an elliptical phrase — the text threatens but breaks off and does not specify immediately the punishment which will fall upon those who do this. We have the same in, (Genesis 4:15) “Therefore whosoever slayeth Cain …” it threatens but does not specify the punishment. So, here, too: “If thou afflict them in any wise”, — this is a threat, as much as to say: “in the end you will get your deserts!” Why are you certain to get them? “Because (כי) if (אם) they cry at all unto Me, I will surely hear their cry”.