4:1ד׳:א׳
1 א

והאדם ידע את חוה אשתו, כיון שנולד לו כח התאוה ובאשתו גם כן, ידעה והרתה ואחר כן ילדה לשבעה חדשים או לתשעה, ואין ראיה מזה שהרתה וילדה ביום אחד כדברי הדרש (ב"ר כ"ב) שהרי בשרה אמר כן "ותהר ותלד שרה".

והאדם ידע את אשתו, seeing that their libido had developed, they engaged in marital relations, Chavah became pregnant and gave birth after 7 or 9 months. The formulation of the words here does not prove that Chavah gave birth immediately after becoming pregnant, as stated by the Midrash (Sanhedrin 38, and Bereshit Rabbah 22,2) The words used here are the same as when Sarah’s pregnancy is reported (Genesis 21,2) and no claim has been made that Sarah’s pregnancy was so short-lived.

2 ב

ותלד את קין, ילדה בן שקראה שמו קין. שאמרה קניתי איש את ה', ואע"פ שהם שני שרשים בענין אחד, רז"ל פירשו קניתי איש את ה', המצאתי בעולם איש שלא היתה בריאתו כאחד ממנו וקניתיו עם השם כי הוא שם בו חלקו שנפח בו נשמה, וקניתי, כענין קונה שמים וארץ (י"ד כ"ב) כלומר שהמציא את העולם, וסמכה המעשה לעצמה לפי שהיא עיקר המצאת הולד ובבטנה נוצר וגדל עד שיצא. ולא זכרה אלא שם המיוחד לבדו, ולא זכרה אלהים עמו, כי בנין העולם נשלם בהולד קין, כי אחר שהחלו היצורים לעולם להוליד והעולם מכאן ואילך הולך וגדל ורבה כמנהג העולם כמו שאמר אשר ברא אלהים לעשות, ועל בנין העולם נזכר אלהים כמו שפירשנו, ומכאן ואילך נזכר פעם השם הנכבד פעם אלהים, ובמקומות מעטים שניהם כאחד והכל יש לו טעם. והחכם רבי אברהם אבן עזרא כתב בו "ואין שם זכר מלת אלהים, כי הנה נמצא במין כאשר הוא למעלה בעצמים" ומה טוב פירושו למבין:

ותלד את קין, she bore a son whom she called Kayin, to symbolise what she meant when she said קניתי איש את ה'. Even though the word קין is a composite of 2 different roots, such a construction is quite common.
'קניתי איש את ה, the meaning of these words is: “I have now produced a human being in this world who was not the result of a direct activity by His Creator, which makes me a partner to G’d the Creator.” G’d has given this human being His divine soul also, just as He had given it to the creation of His own, Adam, into whom He Himself literally blew this soul. The rest of this human being grew and developed within my body. The word קניתי as used by Chavah here is similar to G’d being described asקונה שמים וארץ by Avraham in Genesis 14,22 where it meant that G’d owns heaven and earth because He made it, produced it. The reason why Chavah attributed production of the child to herself was that she, rather than her husband, provided the home for the fetus during the whole period of its development. She credited the attribute of Hashem without mentioning the attribute elohim of G’d, seeing that she considered that with the birth of Kayin the universe had become complete, human offspring having been missing up until now. This was the last time, in the normal cause of events, that G’d’s creative talent elohim would need to be called for, as from now on all the pieces were in place for the earth to function on the basis of natural law. This was already intimated at the conclusion of the sixth day (2,3) when the Torah wrote אשר ברא אלוקים לעשות, “which G’d had inititated, now to continue to function normally.” We already explained this attribute in connection with the construction of the world; G’d’s attribute אלוקים refers to טבע, natural laws, as we explained on 2,4. From hereon the holy name of G’d appears sometimes as His attribute אלוקים, and sometimes as His attribute י-הוה, and only very rarely do we find a combination of both attributes. Every time such a variation occurs there is a good reason for it. The scholar Rabbi Avraham Ibn Ezra wrote in this vein in his commentary on our verse here, pointing out that Chavah reminded us that the attribute elohim is constantly present among the human species on earth, no less so than it is in the celestial regions. His words are well worth remembering.