\u05d5\u05b0\u05d4\u05b8\u05a3\u05d0\u05b8\u05d3\u05b8\u0594\u05dd \u05d9\u05b8\u05d3\u05b7\u0596\u05e2 \u05d0\u05b6\u05ea\u05be\u05d7\u05b7\u05d5\u05b8\u05bc\u05a3\u05d4 \u05d0\u05b4\u05e9\u05b0\u05c1\u05ea\u05bc\u0591\u05d5\u05b9 \u05d5\u05b7\u05ea\u05b7\u05bc\u0599\u05d4\u05b7\u05e8\u0599 \u05d5\u05b7\u05ea\u05b5\u05bc\u05a3\u05dc\u05b6\u05d3 \u05d0\u05b6\u05ea\u05be\u05e7\u05b7\u0594\u05d9\u05b4\u05df<\/strong> \u05d5\u05b7\u05ea\u05b9\u05bc\u0595\u05d0\u05de\u05b6\u05e8 \u05e7\u05b8\u05e0\u05b4\u05a5\u05d9\u05ea\u05b4\u05d9<\/strong> \u05d0\u05b4\u0596\u05d9\u05e9\u05c1 \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05bd\u05d4\u05c3 <\/p>\n\n\n\n Now the man knew his wife Eve, and she conceived and bore Cain<\/strong>, saying, \u201cI have gained<\/strong> a male child with the help of the LORD.\u201d (Gen. 4:1)<\/p>\n\n\n\n And so begins the tragedy of Cain, born to a mother who views his birth and her relationship to this son through a transactional lens. While \u05e7\u05b7\u0594\u05d9\u05b4\u05df<\/strong> (Cain) doesn\u2019t derive from \u05e7\u05b8\u05e0\u05b4\u05a5\u05d9\u05ea\u05b4\u05d9<\/strong> (gained\/acquired\/purchased), the alliteration (ka-yin, kaniti<\/em>) links his name to Eve\u2019s description of his birth.<\/p>\n\n\n\n In contrast, we read of the birth of Abel simply:<\/p>\n\n\n\n \u05d5\u05b7\u05ea\u05b9\u05bc\u05a3\u05e1\u05b6\u05e3 \u05dc\u05b8\u05dc\u05b6\u0594\u05d3\u05b6\u05ea \u05d0\u05b6\u05ea\u05be\u05d0\u05b8\u05d7\u05b4\u0596\u05d9\u05d5 \u05d0\u05b6\u05ea\u05be\u05d4\u05b8\u0591\u05d1\u05b6\u05dc<\/strong> \u05d5\u05b7\u05bd\u05d9\u05b0\u05d4\u05b4\u05d9\u05be\u05d4\u05b6\u0599\u05d1\u05b6\u05dc\u0599 \u05e8\u05b9\u05a3\u05e2\u05b5\u05d4 \u05e6\u05b9\u0594\u05d0\u05df \u05d5\u05b0\u05e7\u05b7\u0595\u05d9\u05b4\u05df \u05d4\u05b8\u05d9\u05b8\u0596\u05d4 \u05e2\u05b9\u05d1\u05b5\u05a5\u05d3 \u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05bd\u05d4\u05c3<\/p>\n\n\n\n She then bore his brother Abel. Abel became a keeper of sheep, and Cain became a tiller of the soil. (Gen. 4:2)<\/p>\n\n\n\n Abel\u2019s very name (\u05d4\u05b8\u0591\u05d1\u05b6\u05dc<\/strong> – Havel), meaning vapor or breath, alludes to his vulnerability, the vulnerability we usually associate with an infant. At the same time, the word can mean \u201cworthless,\u201d as in Ecclesiastes 1:2: \u05d4\u05b7\u05db\u05b9\u05bc\u05dc \u05d4\u05b6\u05d1\u05b6\u05dc (All is fruitless\/worthless), contrasting with Cain\u2019s worth, alluded to in Eve\u2019s reference to \u201cgain.\u201d<\/p>\n\n\n\n Two infants, one referred to by his mother as gain or enrichment, the other as vulnerable and possibly of no value. And a father who is not in the picture after impregnating his wife. What a sad portrayal of the first human family. What could possibly go wrong?<\/p>\n\n\n\n The names of the infants and their mother\u2019s attitude toward them also hint at their future. As Cain\u2019s mother\u2019s relationship with him is transactional, so is Cain\u2019s relationship with God. How could it be otherwise? Children reflect the relationships they have with their parents in their own relationships as they grow. And Abel is but a breath, a brief and vulnerable life.<\/p>\n\n\n\n \u05d5\u05b7\u05bd\u05d9\u05b0\u05d4\u05b4\u0596\u05d9 \u05de\u05b4\u05e7\u05b5\u05bc\u05a3\u05e5 \u05d9\u05b8\u05de\u05b4\u0591\u05d9\u05dd<\/strong> \u05d5\u05b7\u05d9\u05b8\u05bc\u05d1\u05b5\u05a8\u05d0 \u05e7\u05b7\u059c\u05d9\u05b4\u05df \u05de\u05b4\u05e4\u05b0\u05bc\u05e8\u05b4\u05a7\u05d9 \u05d4\u05b8\u05bd\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u059b\u05d4 \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u0596\u05d4 \u05dc\u05b7\u05bd\u05d9\u05d4\u05d5\u05b8\u05bd\u05d4\u05c3 <\/p>\n\n\n\n In the course of time<\/strong>, Cain brought an offering to the LORD from the fruit of the soil;<\/p>\n\n\n\n \u05d5\u05b0\u05d4\u05b6\u05a8\u05d1\u05b6\u05dc \u05d4\u05b5\u05d1\u05b4\u05a5\u05d9\u05d0 \u05d2\u05b7\u05dd\u05be\u05d4\u059b\u05d5\u05bc\u05d0 \u05de\u05b4\u05d1\u05b0\u05bc\u05db\u05b9\u05e8\u05a5\u05d5\u05b9\u05ea \u05e6\u05b9\u05d0\u05e0\u0596\u05d5\u05b9 \u05d5\u05bc\u05de\u05b5\u05bd\u05d7\u05b6\u05dc\u05b0\u05d1\u05b5\u05d4\u05b6\u0591\u05df<\/strong> \u05d5\u05b7\u05d9\u05b4\u05bc\u05a3\u05e9\u05b7\u05c1\u05e2 \u05d9\u05b0\u05d4\u05d5\u05b8\u0594\u05d4 \u05d0\u05b6\u05dc\u05be\u05d4\u05b6\u0596\u05d1\u05b6\u05dc \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05ea\u05bd\u05d5\u05b9\u05c3 <\/p>\n\n\n\n and Abel, for his part, brought the choicest <\/strong>of the firstlings of his flock. The LORD paid heed to Abel and his offering,<\/p>\n\n\n\n \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05e7\u05b7\u05a5\u05d9\u05b4\u05df \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05ea\u0596\u05d5\u05b9 \u05dc\u05b9\u05a3\u05d0 \u05e9\u05b8\u05c1\u05e2\u05b8\u0591\u05d4 \u05d5\u05b7\u05d9\u05b4\u05bc\u05a4\u05d7\u05b7\u05e8 \u05dc\u05b0\u05e7\u05b7\u0599\u05d9\u05b4\u05df\u0599 \u05de\u05b0\u05d0\u05b9\u0594\u05d3 \u05d5\u05b7\u05bd\u05d9\u05b4\u05bc\u05e4\u05b0\u05bc\u05dc\u0596\u05d5\u05bc \u05e4\u05b8\u05bc\u05e0\u05b8\u05bd\u05d9\u05d5\u05c3 <\/p>\n\n\n\n but to Cain and his offering He paid no heed. Cain was much distressed and his face fell.<\/p>\n\n\n\n \u05d5\u05b7\u05d9\u05b9\u05bc\u05a5\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u0596\u05d4 \u05d0\u05b6\u05dc\u05be\u05e7\u05b8\u0591\u05d9\u05b4\u05df \u05dc\u05b8\u059a\u05de\u05b8\u05bc\u05d4 \u05d7\u05b8\u05a3\u05e8\u05b8\u05d4 \u05dc\u05b8\u0594\u05da\u05b0 \u05d5\u05b0\u05dc\u05b8\u0596\u05de\u05b8\u05bc\u05d4 \u05e0\u05b8\u05e4\u05b0\u05dc\u05a5\u05d5\u05bc \u05e4\u05b8\u05e0\u05b6\u05bd\u05d9\u05da\u05b8\u05c3 <\/p>\n\n\n\n And the LORD said to Cain, \u201cWhy are you distressed, And why is your face fallen?\u201d <\/p>\n\n\n\n \u05d4\u05b2\u05dc\u05a4\u05d5\u05b9\u05d0 \u05d0\u05b4\u05dd\u05be\u05ea\u05b5\u05bc\u05d9\u05d8\u05b4\u05d9\u05d1\u0599 \u05e9\u05b0\u05c2\u05d0\u05b5\u0594\u05ea \u05d5\u05b0\u05d0\u05b4\u05dd\u0599 \u05dc\u05b9\u05a3\u05d0 \u05ea\u05b5\u05d9\u05d8\u05b4\u0594\u05d9\u05d1 \u05dc\u05b7\u05e4\u05b6\u05bc\u0596\u05ea\u05b7\u05d7 \u05d7\u05b7\u05d8\u05b8\u05bc\u05a3\u05d0\u05ea \u05e8\u05b9\u05d1\u05b5\u0591\u05e5 \u05d5\u05b0\u05d0\u05b5\u05dc\u05b6\u0599\u05d9\u05da\u05b8\u0599 \u05ea\u05b0\u05bc\u05e9\u05c1\u05a3\u05d5\u05bc\u05e7\u05b8\u05ea\u0594\u05d5\u05b9 \u05d5\u05b0\u05d0\u05b7\u05ea\u05b8\u05bc\u0596\u05d4 \u05ea\u05b4\u05bc\u05de\u05b0\u05e9\u05b8\u05c1\u05dc\u05be\u05d1\u05bc\u05bd\u05d5\u05b9\u05c3 <\/p>\n\n\n\n \u201cSurely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.\u201d (Gen. 4: 3-7)<\/p>\n\n\n\n There is no suggestion in this story that Cain experiences loving intimacy, not with his parents, not with God. Cain brings an offering \u201cin the course of time,\u201d eventually, without any sense of urgency. The offering isn\u2019t remarkable. It\u2019s not singled out as the best of what he has to offer or as first fruits. There is no sacrifice involved.<\/p>\n\n\n\n Cain\u2019s offering, like his life in general, is transactional in nature. There seems to be an assumption in the text that an offering is due. Cain brings the offering but with a minimum expenditure of energy and resources.<\/p>\n\n\n\n In contrast, Abel brings the choicest (\u05d5\u05bc\u05de\u05b5\u05bd\u05d7\u05b6\u05dc\u05b0\u05d1\u05b5\u05d4\u05b6\u0591\u05df) of the firstlings of his flock. He brings to God the fat of the lambs, his most precious lambs, the firstlings. It is easy to imagine that for a shepherd, these firstlings have more than economic value. Giving them up is a sacrifice, economically and emotionally painful.<\/p>\n\n\n\n Before heaping all the responsibility for a transactional worldview on Cain, though, or on Eve, his mother . . . or even on humanity . . . I wonder. Is God, too, implicated in this view of relationship?<\/p>\n\n\n\n While the text doesn\u2019t explicitly state that God requires sacrifice in exchange for giving life and a beautiful and abundant world in which to live it, where else would Cain and his brother, Abel, have gotten the idea that a sacrifice was required? And the text does tell us that God appreciates Abel\u2019s sacrifice more than Cain\u2019s. In this way, the story may suggest that God, too, has a transactional view of relationships. There is an implied economy of being in this universe.<\/p>\n\n\n\n This transactional view turns out to be the basis of animal sacrifice, as we will see in later chapters.<\/p>\n\n\n\n The worldview presented in the Cain and Abel story is very different from that of Genesis 1-3, but the seeds of the latter are in the former. Compare these two verses, one from the Creation Story and the other from the current story of Cain and Abel:<\/p>\n\n\n\n \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05d0\u05b4\u05d9\u05e9\u05b5\u05c1\u05da\u05b0\u0599 \u05ea\u05b0\u05bc\u05e9\u05c1\u05a3\u05d5\u05bc\u05e7\u05b8\u05ea\u05b5\u0594\u05da\u05b0<\/strong> \u05d5\u05b0\u05d4\u0596\u05d5\u05bc\u05d0 \u05d9\u05b4\u05de\u05b0\u05e9\u05b8\u05c1\u05dc<\/strong>\u05be\u05d1\u05b8\u05bc\u05bd\u05da\u05b0\u05c3<\/p>\n\n\n\n \u201cYet your urge<\/strong> shall be for your husband, And he shall rule<\/strong> over you.\u201d (Gen. 3:16)<\/p>\n\n\n\n \u05d7\u05b7\u05d8\u05b8\u05bc\u05a3\u05d0\u05ea \u05e8\u05b9\u05d1\u05b5\u0591\u05e5 \u05d5\u05b0\u05d0\u05b5\u05dc\u05b6\u0599\u05d9\u05da\u05b8\u0599 \u05ea\u05b0\u05bc\u05e9\u05c1\u05a3\u05d5\u05bc\u05e7\u05b8\u05ea\u0594\u05d5\u05b9<\/strong> \u05d5\u05b0\u05d0\u05b7\u05ea\u05b8\u05bc\u0596\u05d4 \u05ea\u05b4\u05bc\u05de\u05b0\u05e9\u05b8\u05c1\u05dc<\/strong>\u05be\u05d1\u05bc\u05bd\u05d5\u05b9\u05c3<\/p>\n\n\n\n \u201cSin couches at the door; Its urge<\/strong> is toward you, Yet you can be its master<\/strong>.\u201d (Gen. 4:7)<\/p>\n\n\n\n The first verse, Gen. 3:16 is in the context of God telling Adam and Eve how things will be going forward. In a word with sexual overtones, teshukatech<\/em>, God declares that a woman\u2019s longing and desire (urge) will be toward her husband \u2014 and that he will rule<\/em> (yimshol<\/em>,\u05d9\u05b4\u05de\u05b0\u05e9\u05b8\u05c1\u05dc) over her.<\/p>\n\n\n\n In the current story of Cain and Abel, Gen. 4:7, God warns Cain of sin, personified and \u201ccouching\u201d at the door. The longing and desire (teshukato<\/em>, urge) of this sin, a seductive, sinister, lurking external entity, is toward Cain \u2014 but as God instructs, Cain can rule<\/em> (timshol<\/em>, \u05ea\u05b4\u05bc\u05de\u05b0\u05e9\u05b8\u05c1\u05dc) over it if he chooses.<\/p>\n\n\n\n Why is this juxtaposition of detail important? Because both Adam and Cain, representing humanity, are set to rule over creation, over all creatures both seen and unseen, but both find it exceedingly difficult to do. They can scarcely rule over themselves. And as they fail in their task, they blame what appears to be external to them, Adam blaming Eve and Cain his brother, Abel.<\/p>\n\n\n\n Neither recognizes their own responsibility in the choices that result in sin. Both bring into existence the sin lurking seductively outside the door waiting for the right moment to spring into action through human agency. Sin, like the love and abundance imagined in Gen. 1-3, is mere potential until human choices make it reality. Then it becomes part of a person, desire rules human nature, and transactions prevail over gifting, subverting the intended order of creation.<\/p>\n\n\n\n Even the ground is called to task for swallowing the blood of Cain\u2019s dead brother, Abel, as well as Cain for spilling that blood onto the ground:<\/p>\n\n\n\n \u05d5\u05b7\u05d9\u05b9\u05bc\u0596\u05d0\u05de\u05b6\u05e8 \u05de\u05b6\u05a3\u05d4 \u05e2\u05b8\u05e9\u05b4\u05c2\u0591\u05d9\u05ea\u05b8 \u05e7\u059a\u05d5\u05b9\u05dc \u05d3\u05b0\u05bc\u05de\u05b5\u05a3\u05d9 \u05d0\u05b8\u05d7\u05b4\u0594\u05d9\u05da\u05b8 \u05e6\u05b9\u05e2\u05b2\u05e7\u05b4\u05a5\u05d9\u05dd \u05d0\u05b5\u05dc\u05b7\u0596\u05d9 \u05de\u05b4\u05df\u05be\u05d4\u05b8\u05bd\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05bd\u05d4\u05c3 <\/p>\n\n\n\n Then He said, \u201cWhat have you done? Hark, your brother\u2019s blood cries out to Me from the ground!<\/p>\n\n\n\n \u05d5\u05b0\u05e2\u05b7\u05ea\u05b8\u05bc\u0596\u05d4 \u05d0\u05b8\u05e8\u05a3\u05d5\u05bc\u05e8 \u05d0\u05b8\u0591\u05ea\u05b8\u05bc\u05d4 \u05de\u05b4\u05df\u05be\u05d4\u05b8\u05bd\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4\u0599 \u05d0\u05b2\u05e9\u05b6\u05c1\u05a3\u05e8 \u05e4\u05b8\u05bc\u05e6\u05b0\u05ea\u05b8\u05a3\u05d4 \u05d0\u05b6\u05ea\u05be\u05e4\u05b4\u05bc\u0594\u05d9\u05d4\u05b8 \u05dc\u05b8\u05e7\u05b7\u059b\u05d7\u05b7\u05ea \u05d0\u05b6\u05ea\u05be\u05d3\u05b0\u05bc\u05de\u05b5\u05a5\u05d9 \u05d0\u05b8\u05d7\u05b4\u0596\u05d9\u05da\u05b8 \u05de\u05b4\u05d9\u05b8\u05bc\u05d3\u05b6\u05bd\u05da\u05b8\u05c3 <\/p>\n\n\n\n Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother\u2019s blood from your hand.<\/p>\n\n\n\n \u05db\u05b4\u05bc\u05a4\u05d9 \u05ea\u05b7\u05bd\u05e2\u05b2\u05d1\u05b9\u05d3\u0599 \u05d0\u05b6\u05ea\u05be\u05d4\u05b8\u05a3\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u0594\u05d4 \u05dc\u05b9\u05bd\u05d0\u05be\u05ea\u05b9\u05e1\u05b5\u05a5\u05e3 \u05ea\u05b5\u05bc\u05ea\u05be\u05db\u05b9\u05bc\u05d7\u05b8\u0596\u05d4\u05bc \u05dc\u05b8\u0591\u05da\u05b0 \u05e0\u05b8\u05a5\u05e2 \u05d5\u05b8\u05e0\u05b8\u0596\u05d3 \u05ea\u05b4\u05bc\u05bd\u05d4\u05b0\u05d9\u05b6\u05a5\u05d4 \u05d1\u05b8\u05d0\u05b8\u05bd\u05e8\u05b6\u05e5\u05c3 <\/p>\n\n\n\n If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.\u201d (Gen. 4:10-12)<\/p>\n\n\n\n The ground, already cursed in Gen. 17, withholding its abundance from Adam, will now withhold its abundance from Cain, Adam\u2019s first son. And the humans, living but alienated from the connectedness of all being, increase the distance between themselves and a living but unyielding earth. Cain, condemned to wander the earth, leaves the presence of the Lord, settles in another land with his wife, fathers a son, Enoch, and founds a city in his son’s name:<\/p>\n\n\n\n \u05d5\u05b7\u05d9\u05b5\u05bc\u05a5\u05e6\u05b5\u05d0 \u05e7\u05b7\u0596\u05d9\u05b4\u05df \u05de\u05b4\u05dc\u05b4\u05bc\u05e4\u05b0\u05e0\u05b5\u05a3\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u0591\u05d4 \u05d5\u05b7\u05d9\u05b5\u05bc\u05a5\u05e9\u05b6\u05c1\u05d1 \u05d1\u05b0\u05bc\u05d0\u05b6\u05bd\u05e8\u05b6\u05e5\u05be\u05e0\u0596\u05d5\u05b9\u05d3 \u05e7\u05b4\u05d3\u05b0\u05de\u05b7\u05ea\u05be\u05e2\u05b5\u05bd\u05d3\u05b6\u05df\u05c3 <\/p>\n\n\n\n Cain left the presence of the LORD and settled in the land of Nod, east of Eden. <\/p>\n\n\n\n \u05d5\u05b7\u05d9\u05b5\u05bc\u05a4\u05d3\u05b7\u05e2 \u05e7\u05b7\u0599\u05d9\u05b4\u05df\u0599 \u05d0\u05b6\u05ea\u05be\u05d0\u05b4\u05e9\u05b0\u05c1\u05ea\u05bc\u0594\u05d5\u05b9 \u05d5\u05b7\u05ea\u05b7\u05bc\u0596\u05d4\u05b7\u05e8 \u05d5\u05b7\u05ea\u05b5\u05bc\u05a3\u05dc\u05b6\u05d3 \u05d0\u05b6\u05ea\u05be\u05d7\u05b2\u05e0\u0591\u05d5\u05b9\u05da\u05b0 \u05d5\u05b7\u05bd\u05d9\u05b0\u05d4\u05b4\u05d9\u0599 \u05d1\u05b9\u05bc\u05a3\u05e0\u05b6\u05d4 \u05e2\u05b4\u0594\u05d9\u05e8 \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0\u0599 \u05e9\u05b5\u05c1\u05a3\u05dd \u05d4\u05b8\u05e2\u05b4\u0594\u05d9\u05e8 \u05db\u05b0\u05bc\u05e9\u05b5\u05c1\u0596\u05dd \u05d1\u05b0\u05bc\u05e0\u05a5\u05d5\u05b9 \u05d7\u05b2\u05e0\u05bd\u05d5\u05b9\u05da\u05b0\u05c3 <\/p>\n\n\n\n Cain knew his wife, and she conceived and bore Enoch. And he then founded a city, and named the city after his son Enoch. (Gen. 4:16-17)<\/p>\n\n\n\n So we are no longer in the world of the first three chapters of Genesis, a world filled with joyful energy, overflowing abundance and harmony. A world in which all beings share the spiritual round table. In the Cain and Abel story, we find ourselves in a world of separation and scarcity, a transactional world that assigns value to living beings, a world of competition, envy, desire, violence and animal sacrifice.<\/p>\n\n\n\n The story of Cain and Abel is one of the increasing alienation of Cain from his parents, from his own brother, from God, from humanity, and finally from the earth itself. What is the source of Cain\u2019s anger? What causes the tragedy and isolation of his life?<\/p>\n\n\n\n The literary details of the story suggest that tragedy begins with Cain\u2019s transactional relationships from the day he is born. What an odd statement Eve makes about his birth, that she \u201cacquired\u201d a child as though he is an item she purchased at the market. There is a profound emptiness associated with that word in this context. We can only imagine the additional pain Cain must experience as he learns that God notices Cain’s brother, Abel, and favors Abel’s offering over Cain’s own.<\/p>\n\n\n\n Cain\u2019s response to God taking note of Abel\u2019s offering is another story element that builds on the transactional theme. Cain brings an offering \u2014 and expects a particular return for it, turning the offering into a transaction.<\/p>\n\n\n\n <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> In contrast, the first humans, Adam and Eve, are part of an abundant world they share with non-human animals and with God. They are gardeners, caring for the world God gifts to them. \u201cIn the beginning,\u201d they live in harmony with their world.<\/span><\/p>\n\n\n\n <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> Did the characters \u201cevolve\u201d through the story? The text suggests, perhaps not. At the end of Gen. 4, Adam and Eve once again have a child, a third son:<\/p>\n\n\n\n <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> \u05d5\u05b7\u05d9\u05b5\u05bc\u05a8\u05d3\u05b7\u05e2 \u05d0\u05b8\u05d3\u05b8\u05a5\u05dd \u05e2\u05d5\u05b9\u05d3\u0599 \u05d0\u05b6\u05ea\u05be\u05d0\u05b4\u05e9\u05b0\u05c1\u05ea\u05bc\u0594\u05d5\u05b9 \u05d5\u05b7\u05ea\u05b5\u05bc\u05a3\u05dc\u05b6\u05d3 \u05d1\u05b5\u05bc\u0594\u05df \u05d5\u05b7\u05ea\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05a5\u05d0 \u05d0\u05b6\u05ea\u05be\u05e9\u05b0\u05c1\u05de\u0596\u05d5\u05b9 \u05e9\u05b5\u05c1\u0591\u05ea \u05db\u05b4\u05bc\u05a3\u05d9 \u05e9\u05b8\u05bd\u05c1\u05ea\u05be\u05dc\u05b4\u05a4\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd\u0599 \u05d6\u05b6\u05a3\u05e8\u05b7\u05e2 \u05d0\u05b7\u05d7\u05b5\u0594\u05e8 \u05ea\u05b7\u05bc\u05a3\u05d7\u05b7\u05ea \u05d4\u05b6\u0594\u05d1\u05b6\u05dc \u05db\u05b4\u05bc\u05a5\u05d9 \u05d4\u05b2\u05e8\u05b8\u05d2\u0596\u05d5\u05b9 \u05e7\u05b8\u05bd\u05d9\u05b4\u05df\u05c3<\/p>Adam knew his wife again, and she bore a son and named him Seth, meaning, \u201cGod has provided me with another offspring in place of Abel,\u201d for Cain had killed him.<\/span> (Gen. 4:1)\n\n\n\n A son is gone \u2014 a replacement provided. Like Eve\u2019s comment about Cain, that she \u201cacquired\u201d a son, her comment about Seth, that he replaces Abel, leaves us with a feeling of emptiness. Eve\u2019s unemotional evaluation of her situation is surprising. It\u2019s hard to imagine life improving for this family as they move into their future.<\/p>\n\n\n\n <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> <\/p> The story of Seth\u2019s birth continues in Gen. 5:1-3. We return to a theme of Gen. 1, a hierarchical worldview in which Adam is to his third son, Seth, as God is to Adam:<\/span><\/p>\u05d6\u05b6\u05a3\u05d4 \u05e1\u05b5\u0594\u05e4\u05b6\u05e8 \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u0596\u05ea \u05d0\u05b8\u05d3\u05b8\u0591\u05dd \u05d1\u05b0\u05bc\u05d9\u0597\u05d5\u05b9\u05dd <\/span>\u05d1\u05b0\u05bc\u05e8\u05b9\u05a4\u05d0<\/b> \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd\u0599 \u05d0\u05b8\u05d3\u05b8\u0594\u05dd \u05d1\u05b4\u05bc\u05d3\u05b0\u05de\u05a5\u05d5\u05bc\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u0596\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05c2\u05a5\u05d4 \u05d0\u05b9\u05ea\u05bd\u05d5\u05b9\u05c3<\/span>\n\n\n\n This is the record of Adam\u2019s line.\u2014When God created<\/strong> man, He made him in the likeness of God;<\/p>\n\n\n\n \u05d6\u05b8\u05db\u05b8\u05a5\u05e8 \u05d5\u05bc\u05e0\u05b0\u05e7\u05b5\u05d1\u05b8\u0596\u05d4 \u05d1\u05b0\u05bc\u05e8\u05b8\u05d0\u05b8\u0591\u05dd<\/strong> \u05d5\u05b7\u05d9\u05b0\u05d1\u05b8\u05a3\u05e8\u05b6\u05da\u05b0 \u05d0\u05b9\u05ea\u05b8\u0597\u05dd \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05a4\u05d0 \u05d0\u05b6\u05ea\u05be\u05e9\u05b0\u05c1\u05de\u05b8\u05dd\u0599 \u05d0\u05b8\u05d3\u05b8\u0594\u05dd \u05d1\u05b0\u05bc\u05d9\u0596\u05d5\u05b9\u05dd \u05d4\u05b4\u05d1\u05b8\u05bc\u05bd\u05e8\u05b0\u05d0\u05b8\u05bd\u05dd<\/p>\n\n\n\n male and female He created<\/strong> them. And when they were created, He blessed them and called them (hu)man\u2026 (Gen. 5:1,2) <\/p>\n\n\n\n \u05d5\u05b7\u05bd\u05d9\u05b0\u05d7\u05b4\u05a3\u05d9 \u05d0\u05b8\u05d3\u05b8\u0597\u05dd \u05e9\u05b0\u05c1\u05dc\u05b9\u05e9\u05b4\u05c1\u05a4\u05d9\u05dd \u05d5\u05bc\u05de\u05b0\u05d0\u05b7\u05ea\u0599 \u05e9\u05b8\u05c1\u05e0\u05b8\u0594\u05d4 \u05d5\u05b7\u05d9\u05bc\u05a5\u05d5\u05b9\u05dc\u05b6\u05d3<\/strong> \u05d1\u05b4\u05bc\u05d3\u05b0\u05de\u05d5\u05bc\u05ea\u0596\u05d5\u05b9 \u05db\u05b0\u05bc\u05e6\u05b7\u05dc\u05b0\u05de\u0591\u05d5\u05b9 \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05a5\u05d0 \u05d0\u05b6\u05ea\u05be\u05e9\u05b0\u05c1\u05de\u0596\u05d5\u05b9 \u05e9\u05b5\u05bd\u05c1\u05ea\u05c3<\/p>\n\n\n\n When Adam had lived 130 years, he begot<\/strong> a son in his likeness after his image, and he named him Seth.<\/p>\n\n\n\n God creates and humans give birth . . . And as the humans are in the image and \u201clikeness\u201d of God, so Seth is in his father\u2019s \u201clikeness\u201d and \u201cimage.\u201d Do these echoes of the first chapter of Genesis suggest a repetition of the experience of the first family . . . Or are they more hopeful, foreshadowing a new creation, coming in the events of the Flood and following?We leave the story skeptical of a future built on either a transactional or a hierarchical foundation . . . But perhaps also with some hope that life goes on, and a fresh start may go better.<\/p>\n\n\n\n In Sapiens: A Brief History of Humankind<\/em>, Prof. Yuval Noah Harari describes the evolution of religions from animism to polytheism to monotheism. Of animism, he says<\/a>, \u201cWhen animism was the dominant belief system, human norms and values had to take into consideration the outlook and interests of a multitude of other beings, such as animals, plants, fairies and ghosts\u2026Hunter-gatherers picked and pursued wild plants and animals, which could be seen as equal in status to Homo sapiens. The fact that man hunted sheep did not make sheep inferior to man, just as the fact that tigers hunted man did not make man inferior to tigers. Beings communicated with one another directly and negotiated the rules governing their shared habitat.\u201d<\/p>\n\n\n\n Conversely<\/a>, \u201cfarmers owned and manipulated plants and animals, and could hardly degrade themselves by negotiating with their possessions. Hence the first religious effect of the Agricultural Revolution was to turn plants and animals from equal members of a spiritual round table into property.\u201d<\/p>\n\n\n\n Perhaps these different worldviews are one way to think about the difference between Gen. 1-3 and Gen. 4-7. What if the first chapters of Genesis represent a hunter-gatherer worldview while the story of Cain and Abel points to a worldview more closely associated with an agricultural setting? If the agricultural revolution signifies a transition from a world in which \u201cbeings communicate with one another directly and negotiate the rules governing their shared habitat\u201d to a transactional world of ownership and wealth, it also signifies a transition from a mindset of abundance and gifting to scarcity, greed and jealousy. Possessions necessitate guarding, and unequal distribution generates desire and envy.<\/p>\n\n\n\nThe Root of Transaction: Desire<\/h3>\n\n\n\n
The Ground Beneath Our Feet<\/h3>\n\n\n\n
From Abundance to Scarcity<\/h3>\n\n\n\n
Postscript on the Cain and Abel story<\/h3>\n\n\n\n