ייִדישער מחשבֿה אויף דברים 13:2

We find seven different interpretations in the Midrash concerning the nature of the "sign" that G-d made for Cain. The seven opinions reflect seven different considerations which may prevent man from sinning. Rabbi Yehudah describes the sign as an illumination of the sun's orbit at an unusual hour. The symbolism in this would be that Cain was taught that there are things in this world beyond tilling the soil. The "light" refers to "enlightenment." Rabbi Nechemyah, seeing that Cain at that time considered being a shepherd as the outer limit of enlightenment, felt that the light Rabbi Yehudah had talked about, would have been too advanced a message for Cain to have understood and to have an effect on him. He says, therefore, that the sign was a form of leprosy, to indicate that if acute suffering is the result of sinful behavior, such an experience would serve as a deterrent to sin in the future. We also find in the Torah that when a response to a sophisticated sign is not forthcoming, something more direct and down to earth is needed (compare Exodus chapter 3, when Moses questions whether the Israelites will accept him as their savior to be). Rabbi Abba says that Cain was given a dog, that just as the blind use the dog as a seeing eye, so Cain was given an external aid. This symbolizes man's dependence on guides which while inherently inferior to him, nonetheless assume leadership qualities for him if he does not live up to his potential. Abba Joseph says that Cain grew a horn on his forehead which would aid him in demolishing harmful philosophies, allegorically speaking. Rav says that this horn performs the function of frightening off would be murderers, i.e. the horn was to ward off physical rather than spiritual dangers. Rabbi Chanan says the horn was to serve notice that the owner was a repentant sinner. In either event, the meaning of the verse according to the last two sages would be that "G-d set Cain up as a sign," i.e. as a model for others to emulate. Rabbi Levi says that Cain's judgment was suspended pending further developments, until with the onset of the deluge this also included the penalty for the original murder. In the following verse we observe a partial rehabilitation of Cain, who founded civilization by building a city for his son Chanoch, thereby continuing the task that his murdered brother had originally set for himself.

Regarding the false prophets: However the essence of this matter is that which we wrote in Part I, Chapter 5 (On the Spiritual Realm 8) about those powers of impurity that exist in the world and which work according to that which is embedded in their natures and given over into their hands. And behold they have the power to fool people to bring down influences on people in ways similar to the ways of true prophecy and reveal true and false things to them. And some wondrous things will happen for him [in this way], as it is written in Scripture explicitly about the false prophet (Deuteronomy 13:2-3), "and he gives you a sign or a wonder. And the sign or wonder happens." And note that it is possible for this thing to happen to a person without willing it, and it is possible that it happen to a person willfully. This means that it is possible that this thing happen to him when he did not make efforts towards it or [even] when he made efforts towards its opposite; but it came to him [regardless], because he had not perfected his deeds and his efforts. But it is [also] possible that he wants it and evilly makes efforts to attain it. This means that he follows these powers and makes efforts to cleave to them, due to his desire to attain that which he wants to attain from them - meaning that matters be revealed to him, as we mentioned; so that through them he can hold himself up to be a prophet in front of people and mislead them as he desires or become honored in their eyes. And of this type were the prophets of Ba'al and Asheirah. For see that they made efforts towards this until they were cleaving to those powers and attained some knowledge of things - through which they would seduce those who believed them - and also bring forth wonders through this power, as a sign of their being prophets. But they themselves would know that this only came to them from the angle of the impurity they had chosen for themselves. So they themselves did not think they were prophets, but did it out of the evil of their hearts. Yet it was also possible that this would happen to someone who was not making efforts towards it, as we have mentioned. And therefore those making efforts to [attain true] prophecy needed an established teacher to teach them, as we have written - so they would be prevented [from such errors] by him. And all of this is until they would reach the level of true prophecy. For once they reached it, they would already see the great difference and recognize it. Then it would be impossible for them to have doubts about it at all, as we wrote.

Nor must we be misled by prophecies like the following: “I will pour out my spirit over all flesh, and your sons and your daughters shall prophesy”; since it is distinctly stated what is meant by “prophesy” in this place, viz., “Your old men will dream dreams, your young men shall see visions.” For we call also prophets all those who reveal something unknown by surmises, or conjectures, or correct inferences. Thus “prophets of Baal” and “of Asherah” are mentioned in Scripture. And God says, “If there arise among you a prophet or a dreamer of dreams,” etc. (Deut. 13:1).