(א) וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה׃
(ב) וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃
(ג) וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה׃
(ד) וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃
(ה) וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃
(ו) וַיֹּ֥אמֶר יְהוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃
(ז) הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ׃
(ח) וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃
(ט) וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃
(י) וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃
(יא) וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃
(יב) כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃
(יג) וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃
(יד) הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כָל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃
(טו) וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ׃
(טז) וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃
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(כה) וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃
(1) Now the man knew his wife Eve, and she conceived and bore Cain, saying, “I have gained a male child with the help of the LORD.”
(2) She then bore his brother Abel. Abel became a keeper of sheep, and Cain became a tiller of the soil.
(3) In the course of time, Cain brought an offering to the LORD from the fruit of the soil;
(4) and Abel, for his part, brought the choicest of the firstlings of his flock. The LORD paid heed to Abel and his offering,
(5) but to Cain and his offering He paid no heed. Cain was much distressed and his face fell.
(6) And the LORD said to Cain, “Why are you distressed, And why is your face fallen?
(7) Surely, 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.”
(8) Cain said to his brother Abel … and when they were in the field, Cain set upon his brother Abel and killed him.
(9) The LORD said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?”
(10) Then He said, “What have you done? Hark, your brother’s blood cries out to Me from the ground!
(11) Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand.
(12) If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.”
(13) Cain said to the LORD, “My punishment is too great to bear!
(14) Since You have banished me this day from the soil, and I must avoid Your presence and become a restless wanderer on earth—anyone who meets me may kill me!”
(15) The LORD said to him, “I promise, if anyone kills Cain, sevenfold vengeance shall be taken on him.” And the LORD put a mark on Cain, lest anyone who met him should kill him.
(16) Cain left the presence of the LORD and settled in the land of Nod, east of Eden.
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(25) Adam knew his wife again, and she bore a son and named him Seth, meaning, “God has provided me with another offspring in place of Abel,” for Cain had killed him.
(ג) מפרי האדמה מִן הַגָּרוּעַ, וְיֵשׁ אַגָּדָה שֶׁאוֹמֶרֶת זֶרַע פִּשְׁתָּן הָיָה:
(3) מפרי האדמה OF THE FRUIT OF THE GROUND —of the worst fruits (Genesis Rabbah 22); there is an Agada which says that it was linseed (Tanchuma).
(ט) אי הבל אחיךָ. לְכָּנֵס עִמּוֹ בְּדִבְרֵי נַחַת, אוּלַי יָשׁוּב וְיֹאמַר: אֲנִי הֲרַגְתִּיו וְחָטָאתִי לְךָ:
(9) איה הבל אחיך WHERE IS ABEL THY BROTHER — thus entering into a friendly conversation with him: perhaps he might repent and say, “I have killed him, and sinned against You”.
(יג) עוני מנשוא. בִּתְמִיָּה, אַתָּה טוֹעֵן עֶלְיוֹנִים וְתַחְתּוֹנִים, וַעֲוֹנִי אִי אֶפְשָׁר לִטְעוֹן? (בראשית רבה)
(13) גדול עוני מנשוא MY PUNISHMENT IS GREATER THAN I CAN BEAR (literally, my sin is greater than what can be borne) — This is a question: You bear the worlds above and below. and is it impossible for You to bear my sin? (Genesis Rabbah 22).
(undefined) Alternatively, the word הבל as used by the Yalkut, refers to Adam's son הבל, who on the surface at least seemed to have pleased G'd since the Torah reports G'd as favouring his offering, i.e. וישע ה' אל הבל ואל מנחתו (Genesis 4,4). This indicates that the true beauty of Adam was Abel; Cain was rooted in the סטרא אחרא, as we have pointed out previously. Abel had a soul of a higher calibre, and Kabbalists consider that Moses was the reincarnation of הבל. According to that view, הבל-שת-משה, shared the same soul. The reason הבל represented Adam's beauty is that whereas Adam's "heel" was responsible for "darkening the light of the sun," the face of Moses is considered as having restored that darkened light; our sages compare him to the sun itself ( Baba Batra 75). The personalities of הבל and subsequently שת developed through these reincarnations until eventually in the person of Moses they reached their zenith on which the Torah reports: ומשה עלה אל האלוקים, "and Moses ascended to G'd" (Exodus 19,3) and separated from his wife. At that point Moses became the "husband" of מטרוניתא [a heavenly being that was his זווג ראשון, ideal mate Ed.], as mentioned in the Zohar. This is what the Yalkut had in mind when it explained the meaning of אשה יראת ה' היא תתהלל.
(undefined) The reason Yitro had entrusted (given) his flock to Moses (Exodus 3,1) was that it was symbolic of the sheep he had stolen from his brother Abel in his previous incarnation, the latter having been a shepherd (Genesis 4,2). Moses had not wanted to accept this flock, believing it to be rightfully Yitro's.