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October 8, 2004
A lesson for Simchat Torah
What does the biblical story about Abel's murder tell us about
Cain?
EUGENE KAELLIS SPECIAL TO THE JEWISH BULLETIN
Simchat Torah marks the end of one reading cycle of the Torah and
the beginning of another, starting with Genesis. Most Jews now do
not interpret Genesis literally, however its mythic content remains
extremely significant and, when "deciphered," becomes
a motherlode of profound insights.
The investigations and writings of scholars, particularly in the
last century, have made many people aware that myths contain more
or less permanent, elementary truths about the human condition couched
in the idiom and culture of the day. As the distinguished theologian
J.D. Crossan has noted, ancient peoples told stories they knew were
symbolic, whereas much of contemporary religion, unfortunately,
treats them as fact. What was intended as metaphor was transmogrified
into history. Certainly we cannot expect the idiom of Moses' day
to be our own. As our means of understanding grow and change, so
too must our interpretation of the Torah. Indeed, the basis for
this approach was established early in Judaism by Mishnah and Gemarah.
Currently, Responsa still reflect the talmudic method.
One of the most meaningful events in the Torah is the very first
death it describes – significantly, a murder. The story is
familiar. Of Adam and Eve's children, God favors Abel, the elder
and a shepherd, over Cain, the agriculturist. In the previous chapter,
God had already condemned Adam to a lifetime of toil growing crops.
Clearly he considered agriculture a newer but less elevated occupation
than gathering, hunting or herding. God may also have been displaying
a masculine mentality, projected on him of course by the Torah story.
In many contemporary "primitive" societies, men still
herd, while women till.
In any case, Cain naturally is displeased by God's favoring Abel,
so he kills his brother. While God obviously is angered by the murder
and curses Cain, interestingly he places an identifying mark on
Cain's forehead, forbidding his death at the hands of potential
avengers. In other words, he sees value in Cain and wishes to preserve
him, just as he did not visit death on Adam and Eve for their transgression.
The triumph of the younger brother over the elder – by murder
in the Cain-Abel story – foreshadows the prevailing of Jacob,
the younger brother, by guile, over Esau. These stories may indicate
that what is new and may, in time, become worthy, initially can
appear cloaked in violence and deceit. These are further retreats
from the pristine innocence in Eden that began with curiosity about
the Tree of Knowledge. Innocence, while spiritually enhancing, bestows
no physical survival value; indeed, it augments vulnerability. Its
replacement by intellect and the ability to do deliberate harm marked
the emergence of the human condition. This is the most intriguing
part of the story and is revealed in what follows.
Cain leaves his dwelling place and wanders eastward. This parallels
the current view of the origin of the human species in east Africa
and its early migration into Asia Minor. There, Cain builds the
first city mentioned in the Bible, Enoch, also the name of his son.
The latter's fourth generation descendants, Jubal and Tubal-Cain,
respectively invent and use musical instruments and forge metals.
Cain and his descendants thus develop three major attributes of
civilization: cities, surrounded by farm areas which provide food;
culture; and manufacturing. The key question is: Why are a murderer
and his progeny the progenitors of civilization?
The answer lies in the inventiveness of murder, not the weapon used
to dispatch someone, but the act itself.
When animals, almost always males, of the same species contend for
leadership of a social group, they rarely kill one another. Usually
the larger, younger, stronger or more ferocious contestant wins,
then the loser slinks away in defeat or makes a sign of obeisance
by exposing his abdomen or neck. The superior qualities of the winner
can endure for a relatively long time, until he is challenged successfully.
This arrangement works for animals most of the time. It doesn't
work for people.
Among humans, brain easily defeats brawn. A smaller, weaker rival
can handily win over his opponent by the use of stratagem: building
a trap or using a crude weapon. With the realization of this possibility,
the only way someone can eliminate a rival permanently is by killing
him. Cain thus displayed the essentials required for him and his
descendants to become the founders of early civilization: foresight,
planning and inventiveness.
This interpretation of Chapter 4 of Genesis is based on an approach
that in Western thought is now considered axiomatic. Although, at
an esoteric level it is congruent with other world views, it is
not necessarily applicable to different modes of thought. Moreover,
although it may be viewed as a libel on peoplehood, it isn't. It
is, however, a reflection of the reality of the human condition,
which can result in inestimable achievements as well as abysmal
deception and violence, all of which are borne out in the record
of history.
Dr. Eugene Kaellis is a retired academic living in New
Westminster.
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