Parashat Bereishit
The First Argument
ספר בראשית פרק א:א
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ:
In the beginning God created the heaven and the earth. (Bereishit 1:1)
The Torah begins with a description of the events that unfolded at the dawn of history, yet it has long been the understanding of the Rabbis of the Talmud, Midrash, and Zohar that, as important as the literal text may be, the primary message of the Torah lies in its theological teachings. The Torah is, first and foremost, a book of theological truth. It is the word of God, and, therefore, it is historically accurate as well. Consequently, verses which may seem mundane or simplistic to the uninitiated reader often contain the most profound teachings and secrets of the Torah.[1]
The Midrashic treatment of the first parashah of the Torah is based on inference, not from the famous words of the verses but from what is missing:
בראשית רבה (וילנא) פרשת בראשית פרשה ד סימן ו
לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, רַבִּי יוֹחָנָן תָּנֵי לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי חֲלַפְתָּא, שֶׁבּוֹ נִבְרֵאת גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, יוֹם שֶׁיֵּשׁ בּוֹ אֶתְמוֹל וְאֵין בּוֹ שִׁלְשׁוֹם. רַבִּי חֲנִינָא אוֹמֵר שֶׁבּוֹ נִבְרֵאת מַחְלֹקֶת, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. אָמַר רַבִּי טַבְיוֹמֵי אִם מַחְלֹקֶת שֶׁהִיא לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ, אֵין בָּהּ כִּי טוֹב. מַחְלֹקֶת שֶׁהִיא לְעִרְבּוּבוֹ עַל אַחַת כַּמָּה וְכַמָּה.
Why is [the phrase] “that it was good” not written in connection to the second day? Rabbi Yochanan explained in the name of Rabbi Yosi bar Chalafta: Because on it the Gehenna [Hell] was created.... Rabbi Chanina said: Because on it schism came into the world, [as it is written,] (Bereishit 1:6). “[God said, ‘Let there be a firmament in the midst of the waters, and] let it divide the waters from the waters.’” (Bereishit Rabbah 4:6)
The Midrash teaches that the Divine act of separating the upper and lower waters is the power that allowed dissension to come into being. However, the term used to describe this act of separation, vayavdeil, “He divided,” was used on the first day as well, when God differentiated between light and darkness. Why, then, is the power of dissension expressed only on the second day? Apparently, argument occurs when two entities or two people do not have clearly defined boundaries. The separation between light and darkness is absolute, qualitative, objective; they are opposites, and therefore no dissension follows their separation. However, the separation between water and water, two things that are ostensibly the same, is where the power of dissent originates. God separated the higher waters from the lower waters — seemingly, two halves of a uniform whole. With this act of seemingly-arbitrary division, dissension was created.
This midrash serves as an introduction to one of the most tragic events recorded in Sefer Bereishit. Chapter 4 records the birth of Kayin and Hevel, their difference of opinion, and finally, the horrifying murder of Hevel.
ספר בראשית פרק ד
(א) וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה':(ב) וַתֹּסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה:
Adam knew Chavah [Eve], his wife. She conceived and gave birth to Kayin, and she said, “I have acquired a man from God.” She gave birth again, to his brother Hevel. Hevel was a shepherd, and Kayin worked the land. (Bereishit 4:1–2)
These verses lack symmetry. When Kayin is born, his name is immediately explained; when Hevel is born, no rhyme or reason is given for his name. From the outset, Hevel is described in relation to his brother. His identity is somehow less than independent; he is Kayin's brother — “and she gave birth again, to his brother” – no more, no less.
The background of this episode is crucial: Let us consider the name given to Kayin. The section began with the words, “Adam knew Chavah, his wife.” In the previous chapter, Adam and Chavah were banished from the Garden of Eden because they had partaken of the fruit of the Tree of Knowledge. And then, immediately afterward, we are told that "Adam knew Chavah." Evidently, they took the knowledge they had acquired by eating the fruit of the Tree of Knowledge - and applied it. When Chava names her firstborn son Kayin, she seems to be seeking a way to rekindle her relationship with God in the aftermath of the sin and ensuing estrangement from God: The root of this child's name denotes acquisition, as if to say that Chavah hopes, through his birth, to reclaim the lost intimacy with God.
In the Garden of Eden, God’s presence was not an abstract concept; it was a reality, immediate and concrete. God, The Creator, was a part of their experience; He gave them names and He gave them purpose. In his own way, Adam, too, was a creator. By giving names to the animals, by categorizing and describing them, Adam created order and purpose in the natural world that surrounded him. The fact that Adam used speech to "create" is no coincidence: God, too, created with the use of speech.
בראשית פרק א, ג
וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר:
“God said, ‘Let there be light.’” (Bereishit 1:3)
Surely, God could have created by simply willing the universe into being. Instead, He chose to create with speech. When the Torah tells us that man was created in the image of God, the Targum explains that this refers specifically to the unique endowment of the power of speech.[2] As God created with speech, man created with speech. God’s creation is ex nihilo, creating something from nothing, while man’s creative act is in categorizing and understanding God’s creation. When man is expelled, he is told that he must work the land, engaging in a different type of creative activity. Chavah, for her part, seeks to repair her damaged relationship with God and sees in the birth of Kayin a reacquisition of her own partnership in Creation.[3]
Conversely, the text offers no explanation of Hevel’s name. In fact, his birth seems to be an afterthought; his very name, Hevel, means “nothingness.” It is difficult to interpret what significance Adam and Chavah saw in the birth of Hevel, but it does not seem to inspire the same fanfare as the arrival of Kayin.
Kayin becomes a farmer. He relates to God as per the rules of exile; he works the land, by the sweat of his brow, for his sustenance. Hevel, however, becomes a shepherd; he seems to ignore the rules of exile and tries to relate to God in the way his father did before the sin.
בראשית פרק ד:ב
וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה:
Hevel was a shepherd, and Kayin worked the land. (Bereishit 4:2)
The Midrash tells us something interesting about the births of Kayin and Hevel. Kayin, we are told, was born with a twin sister; Hevel, however, was born with two sisters.[4]
Perhaps this is the origin of the friction between Kayin and Hevel.[5] Kayin is the older brother, the “golden child.” Chavah’s hopes and aspirations rest upon him. Kayin may question the propriety of God’s giving the younger brother two sisters, when he himself had only one. After all, if anyone should have received a double share, it should have been Kayin, the firstborn.[6] This sets the stage for the rest of Sefer Bereishit, in which the younger brother consistently achieves superiority over the older brother, who inevitably fails.
Kayin, nonetheless, sets about his task, working the land and bringing an offering to God. Hevel, too, brings an offering from his flock.
בראשית פרק ד, ד-ז
(ד) וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע ה֔' אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ: (ה) וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו: (ו) וַיֹּ֥אמֶר ה֖' אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ: (ז) הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ:
Hevel, for his part, brought the choicest of the firstlings of his flock. God paid heed to Hevel and his offering, but to Kayin and his offering He paid no heed. Kayin was very distressed and his face fell. God said to Kayin, “Why are you distressed and why has your face fallen? Surely, if you do well, you shall be uplifted, but if you do not well, sin crouches at the door. It longs to overcome you, and yet you may overpower it.” (Bereishit 4:4–7)
Kayin repeatedly compares himself to his brother Hevel, and finds himself holding the short end of the stick. First, he felt slighted that his brother had two sisters, and now Hevel’s offering is accepted by God while his own offering is not. Kayin defines himself in terms of his relationship with his brother; he judges his accomplishments by comparing them with his brother’s. When Kayin sees that he has not been as successful as Hevel, he becomes bitter, angry, and depressed.
Kayin’s mistake was that he assumed that he and his brother were the same and were therefore deserving of equal opportunities and equal success. This reminds us of the second day of Creation, when God separated between the waters: When two things are assumed to be equal, dissension follows.
בראשית פרק ד:ח
(ח) וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ:
Kayin said to his brother Hevel; and it came to pass, when they were in the field, that Kayin rose up against his brother Hevel and killed him. (Bereishit 4:8)
Although the Torah reports that Kayin spoke to Hevel, it does not record what he said, nor are we told what Hevel answered. Hevel seems uninvolved in this argument; it is one-sided. Although Kayin is haunted by the competition, Hevel concerns himself with his flock, with the offering of gifts to God, and with his relationship to God. Once again, there is a lack of symmetry in the verses:
בראשית פרק ד, ט-יב
(ט) וַיֹּ֤אמֶר ה֙' 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:
God said to Kayin, “Where is Hevel, your brother?” He said, “I do not know. Am I my brother’s keeper?” [God] said, “What have you done? The voice of your brother’s blood cries to me from the ground. Now you are cursed from the earth, which has opened her mouth to receive your brother’s blood from your hand. When you till the ground, it shall not henceforth yield to you its strength; a fugitive and a wanderer shall you be on the earth.” (Bereishit 4:9-12)
The earth, which had already been cursed because of Adam's sin and now yielded its fruit only when worked by man, is now cursed a second time, because it opened its mouth and swallowed the blood of Hevel. Kayin is banished – even more banished, as it were, than man's state after the first sin; he is doomed to wander the earth, finding no respite.
The tragic relationship between Kayin and Hevel unleashed the spiritual power that lies behind other arguments throughout history. One such argument is found in Sefer Bamidbar:
במדבר פרק טז פסוק ג
וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֘ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם ה֑' וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל הֽ':
[Korach and his followers] gathered themselves together against Moshe and Aharon and said to them, “You take too much upon yourselves, since all the congregation is holy, every one of them, and God is among them. Why then do you lift yourselves up above the congregation of God?” (Bamidbar 16:3)
Korach's populist message attracted the masses. He claimed that all people are holy, all people are equal, and therefore should have the same rights and opportunities to fulfill any and all positions and perform any and all tasks. This notion can be traced back to the second day of Creation, before God separated the upper and lower waters; Korach’s argument is the same as Kayin’s. In fact, according to Kabbalistic tradition, Korah was a reincarnation of Kayin, [7] and Moshe of Hevel. [8]
It is surely no coincidence, then, that Moshe asks for a very specific punishment for Korach's rebellion: He asks that the earth “open up its mouth” and swallow Korach and his cohorts:
במדבר פרק טז, כח-לב
(כח) וַיֹּאמֶר֘ מֹשֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־ה֣' שְׁלָחַ֔נִי לַעֲשׂ֕וֹת אֵ֥ת כָּל־הַֽמַּעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי: (כט) אִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א ה֖' שְׁלָחָֽנִי: (ל) וְאִם־בְּרִיאָ֞ה יִבְרָ֣א ה֗' וּפָצְתָ֨ה הָאֲדָמָ֤ה אֶת־פִּ֙יהָ֙ וּבָלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־הֽ': (לא) וַיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם: (לב) וַתִּפְתַּ֤ח הָאָ֙רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָרֲכֽוּשׁ:
And Moshe said, 'Thus you shall know that God has sent me to do all these works; for I have not done them of my own mind. If these men die the common death of all men, or if they are visited by the fate of all men, then God has not sent me. But if God creates a new thing, and the earth opens its mouth and swallows them up, with all that belongs to them, and they go down alive into Sheol; then you shall understand that these men have provoked God.' And it came to pass, as he finished speaking all these words, that the ground split beneath them; and the earth opened its mouth, and swallowed them up, and their houses, and all the men who belonged to Korah, and all their goods. (Bamidbar 16:32)
The only other appearance in the Torah of this terminology is when the earth swallowed the blood of Hevel.
בראשית פרק ד, י-יא
(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:
And He said, 'What have you done? The voice of your brother’s blood cries to me from the ground. And now you are cursed from the earth which has opened its mouth to receive your brother’s blood from your hand. (Bereishit 4:10-11)
Korach, who follows in the footsteps of Kayin, receives the appropriate punishment. The earth “opens up its mouth” and swallows him.
The similarities between Korach and Kayin are not the only striking parallels among the dramatis personae; there is also a striking similarity between Moshe and Hevel. As we have seen, the name Hevel means nothingness; we are told elsewhere in the text that Moshe was the most modest of men.
במדבר פרק יב:ג
(ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣יו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה:
And the man Moses was very humble, more than any other man on the face of the earth. (Bamidbar 12:3)
We may assume that Moshe, like Hevel, did not think too much of himself. Moshe’s position was not attained through political maneuvering; he was chosen directly by God. Although Moshe tried to decline, God impressed upon him that his destiny, his unique task, was to lead the Jewish people.
When Kayin argued with Hevel, Hevel did not respond. Similarly, Pirkei Avot describes the argument of Korach as “the argument of Korach and his followers,” not as “the argument between Korach and Moshe.”
משנה מסכת אבות פרק ה:יז
כָּל מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת קֹרַח וְכָל עֲדָתוֹ:
Every controversy that is for the sake of Heaven is destined to endure; but one that is not for the sake of Heaven is not destined to endure. What is [an example of] a controversy that is for the sake of Heaven? The controversy between Hillel and Shammai. And what is [an example of] a controversy that is not for the sake Heaven? The controversy of Korach and his entire congregation. (Mishnah Avot 5:17)[9]
Moshe, the faithful shepherd,[10] cared for each member of his flock. He was aware of the uniqueness of each individual. Korah, however, tried to blur the differences between people.
One of the profound teachings of Judaism is profound individualism: Each person certainly has an inalienable right to his or her dignity, but not all people have equal roles and destinies.
My revered teacher, Rav Yosef Dov Soloveitchik ZT”L, illustrated this idea with an insight regarding the verse, “Shema Yisrael, Hashem Elokeinu, Hashem echad — Hear, O Israel, God is the Lord, God is One.” Rav Soloveitchik commented that he would prefer to translate the word echad (one) as “unique:” Jewish monotheism does not differ from polytheism purely in numeric terms. We believe in one God, and we believe that He is unique. We also believe that man is created in the image of God, which means that each and every person is unique as well. The challenge is to discover that uniqueness and develop it — not to define ourselves in comparison with others, but to search within ourselves and find the unique image of God that each of us embodies.
The Torah commands us to love our neighbors as ourselves, yet we might well ask, how is it possible to love others this way? The secret to loving others is recognizing and appreciating their uniqueness. A mother loves all her children, and she appreciates the uniqueness of each child. We are commanded to find the uniqueness in each person and to love him or her for it. When a person identifies his own uniqueness and develops that uniqueness, the image of God within is manifest.[11]
Sefer Bereishit begins with one brother focusing only on the inequality he perceives between himself and his brother. Kayin is haunted by his brother’s successes; he becomes depressed, and his depression turns to murderous rage. Sefer Shmot, on the other hand, begins with Moshe venturing out of Pharaoh’s palace to help his brothers.
שמות פרק ב פסוק יא
וַיְהִ֣י׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־ עִבְרִ֖י מֵאֶחָֽיו:
It came to pass in those days, when Moshe was grown, that he went out to his brothers and looked upon their burdens. He spied an Egyptian beating a Hebrew, one of his brothers. (Shemot 2:11)
Moshe seeks brotherhood; he leaves his comfort zone, going out to see his brothers’ suffering. He is not jaded by his status as prince of Egypt. Quite the contrary, he recognizes the brotherhood that exists between all Jews.
שמות פרק ב פסוק יב
וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה וַיַּ֖רְא כִּ֣י אֵ֣ין אִ֑ישׁ וַיַּךְ֙ אֶת־הַמִּצְרִ֔י וַֽיִּטְמְנֵ֖הוּ בַּחֽוֹל:
[Moshe] looked this way and that way, and when he saw that there was no man, he slew the Egyptian and hid him in the sand. (Shemot 2:12)
Although this scene ends in much the same way as the confrontation between Kayin and Hevel, with a dead body on the ground, Moshe's act is profoundly different: Kayin was motivated by jealousy of his brother, while Moshe’s motivation was to protect his brother.
Above, we noted the teaching of the Zohar that the soul of Hevel transmigrated to Moshe; let us consider the larger character traits to which this brief statement alludes. First and foremost, Moshe never defined himself in terms of others. In fact, the first brothers that we find in the Torah who truly relate to one another with love and respect are Moshe and his brother Aharon.
שמות פרק ד, כז
(כז) וַיֹּ֤אמֶר ה֙' אֶֽל־אַהֲרֹ֔ן לֵ֛ךְ לִקְרַ֥את מֹשֶׁ֖ה הַמִּדְבָּ֑רָה וַיֵּ֗לֶךְ וַֽיִּפְגְּשֵׁ֛הוּ בְּהַ֥ר הָאֱלֹהִ֖ים וַיִּשַּׁק־לֽוֹ:
God said to Aharon, “Go into the wilderness to meet Moshe.” He went and met him on the mountain of God, and he [Aharon] kissed him [Moshe]. (Shemot 4:27)
The Midrash stresses the importance of this kiss:
שמות רבה ה:י
וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ, הֲדָא הוּא דִכְתִיב (תהלים פה, יא): חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ. חֶסֶד זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ. וֶאֱמֶת זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה וגו'. הֱוֵי חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ, כְּמָה דְתֵימָא וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים. צֶדֶק זֶה משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): צִדְקַת ה' עָשָׂה. וְשָׁלוֹם זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (מלאכי ב, ו): בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי. נָשָׁקוּ, וַיִּשַּׁק לוֹ. אָמְרוּ רַבּוֹתֵינוּ כָּל הַנְּשִׁיקוֹת שֶׁל תִּפְלוּת חוּץ מִשָּׁלשׁ [כדכתיב לעיל], וַיִּשַּׁק לוֹ, מַהוּ וַיִּשַּׁק לוֹ, זֶה שָׂמַח בִּגְדֻלָּתוֹ שֶׁל זֶה וְזֶה שָׂמַח בִּגְדֻלָּתוֹ שֶׁל זֶה.
"He went and met him:" When it says “Kindness and truth met; righteousness and peace kissed” (Tehillim 85:11), “kindness” refers to Aharon, of whom it is said: “To Levi [Aharon’s tribe] he said, ‘Your tumim and urim will be with Your man of kindness’” (Devarim 33:8), while “truth” refers to Moshe, of whom it says: “My servant Moshe...is trusted in all My house” (Bamidbar 7:7). Hence “kindness and truth met” when “He went and met him on the mountain of God.” “Righteousness” refers to Moshe, of whom it is said, “He carried out the righteousness of God” (Devarim 33:21), and “peace” refers to Aharon, of whom it says, “He walked with Me in peace and uprightness.” (Malachi 2:6)… They "kissed," meaning that each of them rejoiced in the other’s greatness. (Shemot Rabbah 5:10)
Throughout Sefer Bereishit, there is no harmony among brothers.[12] The harmony, unity, and mutual respect between Moshe and Aharon is what enables them to lead the people out of Egypt to Mount Sinai, and enables them to accept the Torah. In order to leave Egypt, the Jewish people had to first become a nation. In order to receive the Torah they needed unity; the core of this unity was the love and mutual respect between Moshe and Aharon. For the first time, two brothers - Moshe and Aharon - understood that each of them, and every individual Jew, has a unique task. “Each rejoiced at the other’s greatness,” each appreciated the unique capabilities of the other – and when this is the basis of the relationship, there is no possible place for jealousy. Moshe and Aharon, in a very real sense, repaired the Kayin-Hevel rift, [13] and paved the way toward the unity that made the birth of the Jewish People possible.
[1] This is particularly true in the teachings of the Zohar. The list of kings of Edom (Bereishit: 36) is one example of this phenomenon.
[2] Bereishit 2:7.
בראשית פרק ב:ז
וַיִּיצֶר֩ ה֨' אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה:
The Eternal, Almighty God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being."
תרגום אונקלוס בראשית פרק ב:ז
וּבְרָא יְיָ אֱלֹהִים יָת אָדָם עַפְרָא מִן אַדְמְתָא וּנְפַח בְּאַפּוֹהִי נִשְׁמְתָא דְחַיֵּי וַהֲוַת בְּאָדָם לְרוּחַ מְמַלְלָא:
And the Eternal, Almighty God created man, dirt from the ground, and He blew into his nostrils a living soul, and it became, in man, a speaking spirit.
[3] There are two approaches recorded in the Midrash (Bereishit Rabbah 22:2). One midrash sees the name as an expression of a feeling, that she had now mended the relationship with her husband which may have been damaged by the sin and subsequent expulsion. The other sees her act of childbirth as a type of partnership with God (and her husband).
בראשית רבה כב:ב
וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה.
AND SHE SAID: I HAVE GOTTEN A MAN, etc. R. Yitzchak said: When a woman sees that she has children she exclaims, Behold, my husband is now in my possession.
WITH THE HELP OF (ET) THE LORD. R. Ishmael asked R. Akiba: Since you have served Nahum of Gimzo for twenty-two years, [and he taught], Every ak and rak is a limitation, while every et and gam is an extension, tell me what is the purpose of the et written here? ' If it said, " I have gotten a man the Lord," ' he, replied, it would have been difficult [to interpret]; hence ET [WITH THE HELP OF] THE LORD is required. Thereupon he quoted to him: For it is no empty thing from you (Deut. XXXII, 47), and if it is empty, it is so on your account, because you do not know how to interpret it. Rather, ET THE LORD [teaches this]: In the past, Adam was created from the ground, and Eve from Adam; but henceforth it shall be, In our image, after our likeness (Gen. I, 26): neither man without woman nor woman without man, nor both of them without the Shechinah.
בראשית רבה כב:ב
וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו,
"And she conceived and gave birth to Kayin:" R. Eleazar b. Azariah said: Three wonders were performed on that day: on that very day they were created, on that very day they cohabited, and on that very day they produced off- spring. R. Joshua b. Karhah said to him: Only two entered the bed, and seven left it: Cain and his twin sister, Abel and his two twin sisters.
[5] This suggestion is found in Pirkei D’Rebbi Eliezer, chapter 21.
פרקי דרבי אליעזר פרק כא
רַבִּי צָדוֹק אוֹמֵר נִכְנְסָה קִנְאָה וְשִׂנְאָה גְדוֹלָה בְּלִבּוֹ שֶׁל קַיִן, עַל שֶׁנִּרְצֵית מִנְחָתוֹ שֶׁל הֶבֶל. וְלֹא עוֹד אֶלָּא שֶׁהָיְתָה אִשְׁתּוֹ תְאוֹמָתוֹ יָפָה בַּנָּשִׁים, אָמַר אֲנִי אֶהֱרֹג אֶת הֶבֶל אָחִי וְאֶקַּח אֶת אִשְׁתּוֹ, שֶׁנֶּאֱמַר [בראשית ד, ח] וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָׂדֶה. וְאֵין בַּשָׂדֶה אֶלָּא הָאִשָּׁה שֶׁנִּמְשְׁלָה כַּשָׂדֶה, שֶׁנֶּאֱמַר [דברים כ, יט] כִּי הָאָדָם עֵץ הַשָׂדֶה.
[6] See Midrash Tanchuma Bereishit 9:4
מדרש תנחומא (ורשא) פרשת בראשית (ט) [ד, ג]
וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן וְגוֹ'. יֵשׁ מִקֵּץ שָׁנָה וְיֵשׁ מִקֵּץ שְׁנָתַיִם, וְיֵשׁ יָמִים, וְיֵשׁ אַרְבָּעִים שָׁנָה. אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּנֵי אַרְבָּעִים שָׁנָה הָיוּ קַיִן וָהֶבֶל. וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה, מַהוּ? מִן מוֹתַר מַאֲכָלוֹ. וְרַבָּנָן אָמְרֵי, זֶרַע פִּשְׁתָּן הָיָה, וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן לְפִיכָךְ נֶאֱסַר צֶמֶר וּפִשְׁתִּים, שֶׁנֶּאֱמַר: לֹא תִלְבַּשׁ שַׁעַטְנֵז וְגוֹ' (דברים כב, יא). וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ דִין שֶׁיִּתְעָרֵב מִנְחַת הַחוֹטֵא עִם מִנְחַת הַזַּכַּאי לְפִיכָךְ נֶאֱסַר. וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו, מָה אָמַר לוֹ? נְחַלֵּק הָעוֹלָם וַאֲנִי בְּכוֹר וְאֶטֹּל פִּי שְׁנָיִם. אָמַר לוֹ הֶבֶל, אֶפְשָׁר. אָמַר לוֹ קַיִן, אִם כֵּן אֲנִי נוֹטֵל יָתֵר חֵלֶק עַל חֶלְקִי מְקוֹם שֶׁנִּתְקַבֵּל בּוֹ קָרְבָּנֶךָ. אָמַר לוֹ הֶבֶל, לֹא תִטֹּל. וְעַל דָּבָר זֶה נָפְלָה קְטָטָה בֵינֵיהֶם, שֶׁנֶּאֱמַר: וַיְהִי בִהְיוֹתָם בַּשָּׂדֶה.
[7] See Torat Haim Sanhedrin 110a, who cites the Zohar's statement that Moshe was a reincarnation of Hevel (the name “Hevel” means “nothing”, and Moshe being the most modest of men, thought “nothing” of himself). He also cites a passage in the Talmud that the conspirators accused Moshe of being a philanderer. He links this with the midrashic tradition that the core of the fight between Kayin and Hevel was Kayin's desire to steal Hevel's wife.
ספר תורת חיים על סנהדרין דף קי/א
ובספר הזוהר כתוב דנשמתו של משה מגולגלת היתה מנשמתו של הבל והסימן מש"ה מש"ה ש"ת ה"בל ובספר הציוני פ' קרח משמע דנשמתו של קרח מגולגלת היתה מנשמתו של קין וזה לשונו שם אבאר ברמיזה כאשר קבלתי דע איש המעיין שהוא סוד שופך דם האדם באדם באותו אדם עצמו וההרוג הורג את הורגו ע"ד דאטפת אטפוך וכו' וכן הבל הרג קין בימי משה ומיתת קרח נמי בבליעה מדה כנגד מדה ידוע ובקרח חקר ודרש בשתי שים ערב ותמצא סוד מופלא עכ"ל. ולפי זה יש לומר דלכך חשד קרח למשה באשת איש משום דבמדרש רבה פרשת בראשית איתא על מה היו מדיינין קין והבל אמר רב הונא תאומה יתירה נולדה עם הבל זה אומר אני נוטלה שאני בכור וזה אומר אני נוטלה שנולדה עמי מתוך כך ויקם קין נמצא שכבר חשדו באשת איש מששת ימי בראשית כלומר שרוצה ליטול ממנו אשתו המיוחדת לו בטענה שהיא שלו כיון שהוא בכור לכך גם עתה בגלגולו לא שב מטבעו ומזגו הרע וחשד למשה באשת איש וקנא את אשתו ממשה כמו שעשה לשעבר:
זוהר חלק א דף כח/ב
וְעֲלַיְיהוּ אִתְּמָר. וְהַנָּחָשׁ הָיוּ עָרוּם מִכָּל חַיַּת הַשָּדֶה וְגו' עָרוּם לְרַע מִכָּל חֵיוָן דְּאוּמִין דְּעָלְמָא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת. וְאִנּוּן בְּנוֹי דְּנָחָשׁ הַקַּדְמוֹנִי דְּפַתֵּי לְחַוָּה. וְעֵרֶב רַב וַדַּאי אִנּוּן הֲווּ זוּהֲמָא דְּאַטִּיל נָחָשׁ בְּחַוָּה. וּמֵהַהִיא זוּהֲמָא נָפַק קַיִן וְקָטַל לְהֶבֶל רוֹעֵה צֹאן דְּאִתְּמָר בֵּיהּ בְּשַׁגָּם הוּא בָּשָׂר בְּשַׁגָּם זֶה הֶבֶל. בְּשַׁגָּ"ם וַדַּאי אִיהוּ משֶׁ"ה וְקָטִיל לֵיהּ וְאִיהוּ הֲוָה בְּרָא בּוּכְרָא דְאָדָם:
וְעִם כָּל דָּא משֶׁה בְּגִין לְכַסָּאָה עַל עֶרְיָיתָא דְּאֲבוּהִי נְטַל בַּת יִתְרוֹ דְּאִתְּמָר בֵּיהּ (שופטים א) וּבְנֵי קֵינִי חוֹתֵן משֶׁה, וְהָא אוּקְמוּהָ אַמַּאי אִתְקְרֵי קֵינִי שֶׁנִּפְרַד מִקַּיִן. כְּמָא דְאַתְּ אָמֵר, (שופטים ד) וְחֶבֶר הַקֵּינִי נִפְרַד מִקַּיִן. וּלְבָתַר בָּעָא לְאַהֲדָרָא עֵרֶב רַב בִּתְיוּבְתָּא לְכַסָּאָה עֶרְיְיתָא דְּאֲבוּהִי. דְּקוּדְשָׁא בְּרִיךְ הוּא מַחֲשָׁבָה טוֹבָה מְצָרְפָהּ לְמַעֲשֶׂה, וְאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מִגִּזְעָא בִּישָׁא אִנּוּן, תִּסְתַּמַּר מִנַּיְיהוּ. אִלֵּין אִנּוּן חוֹבָה דְּאָדָם דְּאָמַר לֵיהּ וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ. אִלֵּין אִנּוּן חוֹבָה דְּמשֶׁה וְיִשְׂרָאֵל:
ספר תיקוני זהר מנוקד דף צט/ב
וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל, פָּתַח וְאָמַר (תהלים קד כט) תּוֹסֵף רוּחָם יִגְוָעוּן וְאֶל עֲפָרָם יְשׁוּבוּן, הָכָא רָמִיז גִּלְגּוּלָא דְצַדִּיקַיָּא, וְאַחֲזֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא גִלְגּוּלָא דִילֵיהּ בְּכָל דָּרָא וְדָרָא, אֵיךְ הֲוָה אָזִיל מִצַּדִּיק לַצַּדִּיק, עַד שִׁתִּין רִבּוֹא, עַד דְּמָטֵי לְהַהוּא דְאִתְּמַר בֵּיהּ (בראשית ו ג) בְּשַׁגַּם הוּא בָשָׂר, בְּשַׁגַּם זֶה הֶבֶל, וְאוּקְמוּהָ קַדְמָאֵי בְּשַׁגַּם דָּא מֹשֶׁה, וּמִיָּד דְּחָמָא דַעֲתִידָה אוֹרַיְיתָא לְאִתְיַיהֲבָא עַל יְדֵיהּ, אוֹסֵיפַת בְּגִינֵיהּ כַּמָּה קָרְבָּנִין לְקוּדְשָׁא בְּרִיךְ הוּא, וְכַמָּה צְלוֹתִין וּבָעוּתִין, וְדָא אִיהוּ וַתּוֹסֶף לָלֶדֶת:
שער הגלגולים - הקדמה לב
וז"ס מה שצחקו בו הילדים, וא"ל עלה קרח עלה קרח, והענין הוא, במה שיתבאר לקמן, כי קרח בן יצהר, הוא רוחו של קין מצד הרע, ולכן ירד חיים שאולה, וא"ל הילדים לביישו ולגדפו, כי הנה קרח ירד שאולה, וצריך לעלות, ואתה נמשך משרש קרח, ואיך אתה רוצה לעלות. גם רמזו, כי הנה קרח בן יצהר גלחו משה, והיה קרח בשערותיו כנודע, ולכן גם אלישע היה קרח בשערותיו כמוהו, כי שרש נשמתו יש בה חלק ואחיזה מן קרח. וזה גרם שנתעברו בו אחר כך נפש נדב ואביהוא, שגם הם משרש נשמת קרח. גם כמו שמרע"ה הזכיר שם בן מ"ב, והרג את המצרי שהוא נפש קין מצד הרע, כן אלישע הזכיר שם בן מ"ב, והרג מ"ב ילדים אלו כנזכר בזוהר:
שער הגלגולים - הקדמה לג
ודע, כי קרח בן יצהר, הוא מבחי' הרוח של קין מצד הרע שלו, כמו שנתבאר בפסוקים, ויקח קרח וע"ש, כי נתלבש זה הרוח הרע של קין בו, ולכן היה מקטרג להבל אחיו שהוא מרע"ה. משא"כ יתרו, כי גם הוא מן קין, כמש"ה וחבר הקיני נפרד מקין, אלא שהוא מבחי' הטוב של קין, ולכן נתן את צפורה בתו למשה, והטיב עמו, והאכילו לחם. משא"כ בקרח שהיה מצד הרע של קין כנזכר. וקרח חשב, כי בו יתוקן קין הבכור, ולכן נתגבר על משה שהוא הבל, וטעה בזה, כי אין תקון קין בקרח, לפי שהוא מצד הרע שבו, אלא בזרע היוצא ממנו, והוא שמואל הנביא, שהוא מצד הטוב של קין. וז"ש רז"ל קורח ניבא ולא ידע, כי ראה אש יוצאה מאמתו, והבן זה. וז"ס וירא את הקיני, כי קני הוא קין, ושמואל הוא מן קין. ונרמז בתיבת אוי מי יחיה משמו אל אותיות משמואל, פירוש, כי למעלה אמר וירא את עמלק וכו', שהוא מצד הרע של קין, כמו שנתבאר במקומו, ואמר כי אוי לו לעמלק כשיבא שמואל, שהוא אשר זרז לשאול על מלחמת עמלק, שנאמר וישסף שמואל את אגג:
ו
זוהר חלק א דף יז/ב
מַחְלוֹקֶת דְּאִתְתָּקַּן כְּגַוְונָא דִלְעֵילָא וְסָלִיק וְלָא נָחִית וְאִתְקְיַּים בְּאֹרַח מֵישָׁר, דָּא מַחְלוֹקֶת דְּשַּׁמַּאי וְהִלֵּל. וְקוּדְשָׁא בְּרִיךְ הוּא אַפְרִישׁ בֵּינַיְיהוּ וְאַסְכִּים לוֹן. וְדָא הֲוָה מַחְלוֹקֶת לְשֵׁם שָׁמַיִם. וְשָׁמַיִם אַפְרִישׁ מַחְלוֹקֶת. וְעַל דָּא אִתְקְיַּים (עלמא). וְדָא הֲוָה כְּגַוְונָא דְּעוֹבָדָא דִבְרֵאשִׁית. וְקֹרַח בְּעוֹבָדָא דִבְרֵאשִׁית אַכְּחִישׁ בְּכֹלָּא. וּפְלוּגְתָּא דְּשָׁמַיִם הֲוָה. וּבְעָא לְאַכְּחָשָׁא מִלֵּי דְאוֹרַיְיתָא. וַדַּאי בְּאִתְדַּבְּקוּתָא דְּגִיהִנֹּם הֲוָה. וְעַל דָּא אִתְדָּבַּק בַּהֲדֵיהּ:
וְרָזָא דָא בְּסִפְרָא דְאָדָם. חשֶׁךְ כַּד אִתְעַר אִתְעַר בְּתוּקְפֵּיהּ וּבְרָא בֵּיהּ גֵּיהִנֹּם וְאִתְדָּבַּק בַּהֲדֵיהּ בְּהַהוּא מַחְלוֹקֶת. כֵּיוָן דְּשָׁכִיךְ רוּגְזָא וְתוּקְפָּא, אִתְעַר מַחְלוֹקֶת כְּגַוְונָא אָחֳרָא, מַחְלוֹקֶת דִּרְחִימוּ. וּתְרֵין מַחְלוֹקֶת הֲווּ. חַד שֵׁירוּתָא וְחַד סִיּוּמָא. וְדָא אִיהוּ אָרְחֵהוֹן דְּצַדִּיקַיָּיא שֵׁירוּתָא דִלְהוֹן בְּקַשְׁיוּ וְסוֹפָא דִלְהוֹן בִּנְיָיחָא. קֹרַח הֲוָה שֵׁירוּתָא דְמַחְלוֹקֶת כְּפוּם רוּגְזָא וְתוּקְפָּא וְאִתְדָּבַּק בַּגֵּיהִנָּם. שַׁמַּאי סוֹפָא דְמַחְלוֹקֶת כַּד רוּגְזָא בִּנְיָיחָא אִצְטְרִיךְ לְאַתְעָרָא מַחְלוֹקֶת דִּרְחִימוּ וּלְאַסְכָּמָא עַל יְדָא דְשָׁמַיִם:
וְרָזָא דָא יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל, דָּא מַחְלוֹקֶת קַדְמָאָה אִתְעָרוּ דְּרוּגְזָא וְתוּקְפָּא בָּעָא לְאַפְרָשָׁא וְאִתְעַר גֵּיהִנֹּם עַד דְּרוּגְזָא וְתוּקְפָּא אִצְטַנָּן. וּכְדֵין וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וְגו' אִתְעַר מַחְלוֹקֶת דִּרְחִימוּ וְחֲבִיבוּ וְקִיּוּמָא דְּעָלְמָא. וּבְרָזָא דָא מַחְלוֹקֶת שַׁמַּאי וְהִלֵּל. דְּתוֹרָה שֶׁבַּעַל פֶּה עָאלַת בִּרְחִימוּ גַּבֵּי תּוֹרָה שֶׁבִּכְתַב וְהֲווּ בְּקִיּוּמָא שְׁלִים:
The dispute between Shammai and Hillel was composed on the pattern of the supernal dispute, becoming more and not less worthy as it proceeded and perpetuating itself rightfully. The Holy One, blessed be he, approved of their dispute, because its motive was lofty and it therefore resembled [the dispute] which took place at the Creation. Hence, like the latter, the dispute between Shammai and Hillel has survived to this day.
Korach, on the other hand, denied the Creation, fought against Heaven itself and sought to confute the words of the Torah. He certainly was of the following of the Gehinnom, and therefore remained attached to it...
Shammai conducted his dispute in that spirit of calm which should follow the first burst of passion; it therefore became a quarrel of love and obtained the approval of Heaven. This is indicated by our text. It says first: “Let there be a firmament in the midst of the waters, and let it divide” (Bereishit 1:6). This refers to the beginning of quarrel, the outburst of passion and violence. There was a desire for reconciliation, but meanwhile the Gehinnom arose before the wrath and passion cooled down. Then “God made the firmament”; that is, there emerged a quarrel of love and affection which made for the permanence of the world. In this category is the dispute between Shammai and Hillel, which resulted in the Oral Law approaching the Written law with love, so that they mutually supported each other.
(Zohar, Bereishit 17b) The commentaries on this passage in the Zohar recount the tradition attributed to the Ariz"al that in the future the law will follow the rulings of Shammai. See Mikdash Melech ad loc.
[10] This appellation for Moshe is found in Mekhilta d’Rebbe Yishamael 15:1, and numerous times in the Zohar.
מכילתא דרבי ישמעאל בשלח - מסכתא דויהי פרשה ו
בא זה ללמדך שכל מי שמאמין ברועה נאמן כאלו מאמין במאמר מי שאמר והיה העולם. כיוצא בדבר אתה אומר וידבר העם באלהים ובמשה (במדבר כא) אם באלהים דברו קל וחומר במשה אלא זה בא ללמדך שכל מי שמדבר ברועה נאמן כאלו מדבר במי שאמר והיה העולם:
Mekhilta d’Rebbe Yishamael 15:1
We are hereby apprised that one who believes in the "faithful shepherd" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being. Similarly, (Numbers 21:5) "And the people spoke against God and against Moshes." If they spoke against God, how much more so against Moshe! We are hereby apprised that one who speaks against the "faithful shepherd" speaks against Him who spoke and brought the world into being. "
[11] We will return to the idea of loving others in Parashat Kedoshim.
[12] The exception, though not explicit in the text, are the sons of Rachel. According to the Midrash, Yosef and Binyamin did get along, as did Efraim and Menashe. Regarding Efraim and Menashe, even though the younger (Efraim) receives preferential treatment from his grandfather (Bereishit 48:13-14), we never find any expression of jealousy or hatred, and the absence of enmity, which was the default emotion between brothers throughout Bereishit, is striking.
מדרש רבה שמות - פרשה ה פסקה א
וַיֹּאמֶר ה' אֶל אַהֲרֹן לֵךְ לִקְרַאת משֶׁה הַמִּדְבָּרָה, הֲדָא הוּא דִּכְתִיב (שיר השירים ח, א): מִי יִתֶּנְךָ כְּאָח לִי, בְּאֵיזֶה אָח הַכָּתוּב מְדַבֵּר, אִם תֹּאמַר בְּקַיִן, וְהָא כְתִיב (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵּהוּ. אִם תֹּאמַר כְּיִשְׁמָעֵאל לְיִצְחָק, הָא גַרְסִינָן יִשְׁמָעֵאל שׂוֹנֵא לְיִצְחָק. אִם תֹּאמַר כְּעֵשָׂו לְיַעֲקֹב, הָא כְתִיב (בראשית כז, מא): וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב. אִם תֹּאמַר כַּאֲחֵי יוֹסֵף, וְהָכְתִיב (בראשית לז, ד): וַיִּשְׂנְאוּ אֹתוֹ, וּכְתִיב (בראשית כז, יא): וַיְקַנְאוּ בוֹ אֶחָיו. אֶלָּא כְּיוֹסֵף לְבִנְיָמִן, (שיר השירים ח, א): יוֹנֵק שְׁדֵי אִמִּי, כְּמשֶׁה לְאַהֲרֹן, שֶׁנֶּאֱמַר: וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ,
"And God said to Aharon: Go into the wilderness to meet Moshe" (Shemot 4:27). Thus it is written: Oh that thou were as my brother.' (Shir HaShirim 8:1) To which brother does the verse refer? If you say Kayin, is it not written: And Kayin rose up against Hevel his brother, and slew him? (Bereishit 4:8) Should you say it refers to the relationship between Yishmael and Yitzchak, well, have we not learned that Yishmael hated Yitzchak? If you say it refers to Esav and Yaakov, does it not say, 'And Esav hated Yaakov' (Bereishit 27: 41) If you refer it to Yosef's brothers, does it not say: 'And they hated him (Bereishit 27:4)? and also, 'And his brothers envied him' (Bereishit 27: 2)? It can only refer to such a brother as Yosef was to Binyamin-'That sucked the breasts of my mother (Shir HaShirim 8:1) or Moshe to Aharon, as it is said: 'And he went, and met him in the mountain of God, and kissed him.' (Shemot 4:27) (Shemot Rabbah 5:1)
[13] See my comments on Parashat Kedoshim, in Explorations: The Midrash Tanchuma links the command of shaatnez with the fratricide perpetrated by Kayin. An expanded version of themes in this chapter will be treated at length in my forthcoming volume on Tisha B’Av, tentatively titled, “Like a Lion in Hiding.”
מדרש תנחומא (ורשא) פרשת בראשית (ט) [ד, ג]
וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן וְגוֹ'. יֵשׁ מִקֵּץ שָׁנָה וְיֵשׁ מִקֵּץ שְׁנָתַיִם, וְיֵשׁ יָמִים, וְיֵשׁ אַרְבָּעִים שָׁנָה. אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּנֵי אַרְבָּעִים שָׁנָה הָיוּ קַיִן וָהֶבֶל. וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה, מַהוּ? מִן מוֹתַר מַאֲכָלוֹ. וְרַבָּנָן אָמְרֵי, זֶרַע פִּשְׁתָּן הָיָה, וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן לְפִיכָךְ נֶאֱסַר צֶמֶר וּפִשְׁתִּים, שֶׁנֶּאֱמַר: לֹא תִלְבַּשׁ שַׁעַטְנֵז וְגוֹ' (דברים כב, יא). וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ דִין שֶׁיִּתְעָרֵב מִנְחַת הַחוֹטֵא עִם מִנְחַת הַזַּכַּאי לְפִיכָךְ נֶאֱסַר.
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