Cain and Abel: The First Brothers, the First Sacrifice, and the First Murder

Cain’s Offering and Abel’s Favor

Cain, the firstborn of Adam and Chavah, was the first human ever born. A farmer by trade, Cain is also remembered as the first person to commit murder.

In Bereishit Chapter 4, Cain brings an offering to Hashem from the produce of his fields. Soon after, his younger brother Abel, a shepherd, brings his own offering “from the firstborn of his flock and from their choicest fat” (Bereishit 4:4). Abel’s sacrifice is described in rich detail, indicating its superior quality. In contrast, Cain’s offering lacks such description, and commentators note that while Abel offered the best of his flock, Cain likely brought produce of lesser quality.

According to Midrash Tanchuma (Bereishit 9), both brothers were forty years old at the time of the offering. Pirkei DeRabbi Eliezer (Chapter 21) explains that this event occurred on the night of Pesach. Their father, Adam, had instructed them to bring offerings, just as future generations would bring the Korban Pesach (paschal lamb). Cain offered roasted grain and flaxseed, remnants of his meal, while Abel brought firstborn lambs that had not yet been sheared. Hashem rejected Cain’s offering and accepted Abel’s.

Cain became consumed with anger and jealousy.

Hashem’s Warning and Cain’s Defiance

Hashem responds to Cain in verse 6:

“Why are you angry, and why has your face fallen? If you improve yourself, you will be lifted, but if you do not improve, sin crouches at the door; its desire is for you, but you can master it” (Bereishit 4:6–7).

The commentators explain: If Cain would better his actions and thoughts, he could overcome his negative impulses. If not, sin would always await him, ready to lead him astray. Still, Hashem assures him that he can prevail over his urges if he chooses to do good.

Despite this Divine encouragement, Cain does not overcome his anger. The Torah recounts that Cain and Abel went out into the field, where Cain attacked and killed his brother.

Deeper Layers of the Conflict

Midrashic sources expand on the conflict’s underlying causes. Bereishit Rabbah (22:7) suggests they argued over who would merit the site of the future Temple. Targum Yonatan (Bereishit 4:8) offers a theological debate: Cain questioned Divine justice—“I see that the world was created with mercy but not run according to righteous deeds.” He challenged why Hashem accepted Abel’s offering and not his own.

Abel replied that Divine justice does not show favoritism but rewards good deeds. Cain then denied belief in judgment, an afterlife, or Divine justice altogether. Abel affirmed his belief, and the argument escalated until Cain struck Abel in the forehead with a stone and killed him.

The Talmud in Sanhedrin (36b) describes how Cain repeatedly wounded Abel, not knowing where the soul would leave the body, until he struck his neck and killed him.

Cain’s Punishment, Exile, and Legacy

According to Sanhedrin (101b), Cain is listed among three biblical figures who tried to justify their wrongdoing. Cain protested to Hashem: “Is my sin greater than that of the 600,000 souls who will one day sin before You and be forgiven?”

Midrash Tanchuma (Bereishit 9) describes Hashem’s response: “Since you have repented, leave this place.” Wherever Cain went, the earth shook beneath him, and animals sought to devour him.

Shemot Rabbah (31:17) adds that Hashem continually brought misfortune upon Cain’s path. He was beaten and chased from every place he went.

What was the “sign” that Hashem placed on Cain (Genesis 4:15)? Targum Yonatan and the Zohar Chadash explain that this was a brit milah (circumcision), which Cain lacked and came to envy in his brother. Yitro, the future father-in-law of Moshe, who descended from Cain, later corrected this by accepting the mitzvah (Divine commandment) of circumcision.

Other interpretations of the “sign” include: the sun shining for him, affliction with leprosy, receiving a dog for protection, or growing a horn from his forehead. Some say the sign marked him both as a murderer and a repentant sinner. According to Bereishit Rabbah (22:12), he was ultimately suspended in uncertainty until the flood washed him away.

The Death of Cain

According to the Midrash, Cain was killed seven generations later by his descendant Lemach, son of Metushael. While out hunting with his son Tuval-Cain, the nearly blind Lemach mistook Cain for a wild animal and killed him. Realizing his mistake, Lemach clapped his hands in anguish but accidentally struck and killed Tuval-Cain as well.

Lemach’s lament: “For I have slain a man by my wound, and a young lad by my bruise” (Bereishit 4:23), refers to this tragic accident, the final chapter in Cain’s troubled legacy.

Cain’s story is not only the origin of human violence but also the earliest lesson in jealousy, Divine justice, repentance, and consequence. His legacy challenges us to confront our inner struggles and seek accountability.