Our Gemara on Amud Beis discusses the principle that certain sacrifices are rejected due to the non-repentant stance of the sinner, based on the verse in Mishle (21:27): “The sacrifice of the wicked is an abomination.”
The Maharal (Derashas Shabbos Hagadol 9) applies this principle to reinterpret the biblical story of Kayin and Hevel in a surprising way. The simple reading casts Kayin as the villain: he offers a sacrifice begrudgingly, becomes jealous when Hevel’s sacrifice is accepted instead, ignores God’s warning about the evil inclination’s seductive power, and ultimately murders his brother, covering up the crime.
The Maharal raises two questions that challenge this narrative. First, since Kayin initiated the idea of offering a sacrifice and Hevel merely copied him, shouldn’t Kayin receive some credit? Second, if Hevel was so righteous, why didn’t he merit divine protection, as the verse states, “One who does a mitzvah shall see no evil befall him” (Koheles 8:5)?
The Maharal proposes a different perspective on Adam’s children—Kayin, Hevel, and Shes—seeing them as reflecting stages in human development. Kayin, like a person in early life, is driven by impulse and gratification, given over to the Yetzer Hara. His name, meaning “acquired” or “given over,” hints at this. Hevel, whose name means “vapor” in Hebrew, represents emptiness and aimlessness, not evil. Shes, meaning “established” or “foundation,” embodies productive, meaningful development.
Kayin’s sacrifice stemmed from his propensity for evil, not humble atonement, but rather as a bribe to appease God while continuing sinful behavior—a quintessential “sacrifice of the wicked,” deemed abominable. Thus, it was rejected. Hevel, copying Kayin’s idea without much thought, offered a sacrifice that was accepted because it wasn’t abominable, but it lacked significance and offered no protection against Kayin’s purposeful, albeit evil, focus. Only Shes achieves purposeful, Godly development.
Fascinatingly, both Kayin and Hevel are flawed in this narrative. Kayin, consumed by lust and evil, has will and determination. Hevel, free of evil, lacks drive or purpose. (One might wonder if Hevel even checked if his sacrifice was accepted! Kayin, competitive, obsessively tracked his status, while Hevel might not have cared.) Only Shes finds drive and motivation but not out of lust, rather the desire to be good.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com