| The text of Tomer Devorah, written by Rabbi Moshe Cordovero (HaRamak). Teshuvah Elyonah ~ Exalted Repentance. Chapter Four, Binah (Divine Enlightenment). Presented in the original Hebrew text and accompanied with the English translation. The English text is annotated with the commentary of “Laughter Will Fill Our Mouths.”
(יב) תדע שהרי קין רע היה ומנחש היה ונאמר לו, ׳הלא אם תיטיב שאת׳. (12) Know [that this is so], for Cain was evil, and he originated from the Nachash (the Primordial Serpent who tempted Adam and Eve in the Garden of Eden). Nevertheless, God said to him (Genesis 4:7): “Surely if you will make yourself good — Elevate!”
Cain and Abel
The Talmud (Shabbos 146a) informs us that the Nachash (Primordial Serpent) infused Eve 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 Eve 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 Eve’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 Cain, 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 Cain being born as a
“Nest of Impurity.”
As the twins matured, Cain chose to work the land, while Abel engaged in animal husbandry. The Saba Kadisha of Kelm (Chochmah U’Mussar 2:207) tells us that amazingly it was Cain himself who innovated the idea of sacrifices, bringing an offering to God from the fruits of the field (Genesis 4:3). Abel followed suit, bringing offerings from the firstlings of his flock, and from their fattest (Ibid v. 4). The Torah’s description indicates that Abel took greater care than Cain regarding the quality of his offering. As a result, despite following his brother’s lead, his superior offering was accepted, while Cain’s inferior one was rejected. As a result, “it anguished Cain 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, Cain’s free-will would be circumscribed and he would be precluded from performing Teshuvah. In fact, the Torah tells us, God forbid, to think along such lines, for there is no room for despair – even for one in such a “lowly state” as Cain! Indeed, God immediately proceeds to divulge the Secret of Teshuvah Elyonah 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 Cain’s very essence, the Merciful One assured him that through the wonder of Teshuvah Elyonah the pathway to redemption is always open. Cain 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 Cain. 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! | 
