Day Twenty-Eight
(יב) תדע שהרי קין רע היה ומנחש היה ונאמר לו, ׳הלא אם תיטיב שאת׳.
(12) Know [that this is so], for Kayin was evil, and he originated from the Nachash (the Primordial Serpent who tempted Adam and Chava in the Garden of Eden). Nevertheless, HaShem said to him (Bereisheis 4:7): “Surely if you will make yourself good — Elevate!”
Kayin and Hevel
The Talmud (Shabbos 146a) informs us that the Nachash (the Primordial Serpent) infused Chava with spiritual venom. We are also taught (Eitz Chaim, Sha’ar Rachel v’Leah, Chapter 2) that Adam conducted himself improperly by engaging in relations with Chava without waiting for the onset of Shabbos. Why was it so critical for Adam to wait for Shabbos to start? If he had restrained himself until the onset of this holiest of days, it’s magnificent radiance would have burned the contamination out of Chava’s system, cleansing her of the Serpent’s defilement.
Instead, she conceived before the poison could be cleared from her system, and as a result the contamination was transferred to her offspring. And although she gave birth to twins, the toxicity was concentrated primarily in Kayin, for his soul threaded through Judgment on its way down to this world, making him more susceptible to the influences of the External Forces. As the Ramak states ahead (Day Forty-Four), this resulted in Kayin being born as a “Nest of Impurity.”
As the twins matured, Kayin chose to work the land, while Hevel engaged in animal husbandry. Amazingly, it was Kayin himself who innovated the idea of korbonos, bringing an offering to HaShem from the fruits of the field (Bereisheis 4:3). Hevel followed suit, bringing offerings from the firstlings of his flock, and from their fattest (Ibid v. 4). The Torah’s description indicates that Hevel took greater care than Kayin regarding the quality of his offering. As a result, despite following his brother’s lead, his superior offering was accepted, while Kayin’s inferior one was rejected. As a result, “it anguished Kayin exceedingly, and his countenance fell.”
We might assume that with so many knocks against him: his soul hardened through its affinity to Judgment and the noxious venom of the Nachash spreading through his system, Kayin’s free-will would be circumscribed and he would be precluded from performing Teshuvah (Repentance). In fact, the Torah tells us, chas v’shalom, to think along such lines, for there is no room for despair – even for one in such a “lowly state” as Kayin! Indeed, HaShem immediately proceeds to divulge the Secret of Teshuvah Elyonah (Supernal Repentance) to him: Surely if you will make yourself good – Elevate! As the Ramak explains, “Elevate yourself to your holy root and transform yourself to goodness!”
No Room For Despair
Despite the toxicity and darkness pervading Kayin’s very essence, HaShem assured him that through the wonder of Teshuvah Elyonah (Supernal Repentance) the pathway to redemption is always open. Kayin received the main brunt of the Serpent’s venom – and was told there is no room for despair. And although we are also tinged with the toxin of the Nachash, it is of a level qualitatively less than of Kayin. If so, how much more do we have the ability to “sweeten and rectify” ourselves through the wonder of Teshuvah Elyonah. May this inspiring lesson from the Almighty be an encouragement to us all!
