בראשית, פרק ד׳, פסוק כ״ג

The first song recorded in biblical history takes the form of a dramatic and poetic address delivered by a husband to his wives. He begins with a gradual, two-part appeal designed to soften his listeners and capture their attention [רב סעדיה גאון]. Initially, he addresses them by their names, suggesting they should listen simply as individuals. He then invokes their status as his wives to reinforce their obligation to hear his plea [העמק דבר]. By referring to himself in the third person rather than using a direct possessive term, he frames his request with a distinct tone of respect [תורה תמימה].

The underlying circumstances that prompted this speech are the subject of varied interpretations, all pointing to deep tension within the household. One perspective attributes the address to intense domestic conflict. As the first man to marry two women, his household was plagued by constant jealousy and strife, leading him to express deep frustration over a life filled with unprovoked torment [רד״ק, הטור הארוך, פענח רזא]. Another approach suggests he is attempting to reconcile with his wives, who had refused to bear children. Their refusal stemmed either from the fear of an impending global flood or the dread of a divine decree that their ancestor's bloodline would be wiped out in their current, seventh generation [אבן עזרא, חזקוני]. Alternatively, the wives were paralyzed by terror because their son had just invented destructive weapons, and they feared the family would face severe punishment for introducing the tools of murder into the world [רמב״ן, רבנו בחיי].

At the heart of his address is a striking declaration about having killed a man and a child, resulting in wounds and bruises. The narrative draws a distinction between a bleeding injury, typically caused by a weapon and associated with an adult, and an internal, non-bleeding bruise linked to a child [רד״ק, רש״י]. The primary approach among commentators views this declaration as a rhetorical assertion of innocence. He argues that he has not committed murder, and therefore does not deserve to bear the punishment of a wound. Unlike his ancestor who murdered intentionally and faced retribution, he maintains that his hands are clean, and he trusts that God will surely protect him and keep him from harm [רש״י, שד״ל, רב סעדיה גאון]. Conversely, others read this as the boastful threat of a ruthless tyrant. In this view, he is proudly declaring his future intentions, warning that he will kill any man who dares to injure him, and even a child who causes him the slightest bruise. He flouts law and justice, reveling in his own might [אבן עזרא, מלבי״ם], and boasting that a mere light touch from him is enough to strike down a young warrior [קאסוטו].

A third perspective, rooted in ancient tradition, frames the speech as a tragic confession of accidental manslaughter. Blind and guided by his son on a hunting expedition, he mistakenly shot his elderly ancestor. Upon realizing his error, he struck his hands together in profound grief, accidentally killing his own son in the process. Devastated, he now pleads for the consolation of his wives, who had separated from him following the disaster, arguing that since his actions were entirely unintentional, he is worthy of receiving mercy from God [רש״י, רד״ק, ביאור יש״ר].

Beyond the physical events, some commentators offer profound moral interpretations of the speech. It can be understood as an anguished cry against the destruction of potential life; after one of his wives consumed a sterilizing potion to preserve her physical beauty, he recognizes the gravity of the sin, declaring that preventing life is morally equivalent to taking the lives of a man and a child [הכתב והקבלה]. Finally, the address is also seen as a prophetic lament. He recognizes that the godless civilization his children are building will ultimately lead to ruin. By developing a culture devoid of God, they are effectively murdering the legacy of the past and extinguishing the future of the younger generation, thereby inflicting a fatal wound upon all of humanity [רש״ר הירש].