We noted the two genealogical lines that the Torah presents side-by-side toward the end of Parashat Bereishit, namely, the descendants of Kayin, and the descendants of his younger brother, Sheit.
Rav Amnon Bazak observed that a careful comparison between the two lists reveals a number of obvious similarities, as well as significant differences. The similarities lay primarily in resemblances between names. For one thing, both Kayin and Sheit had descendants named Chanokh (4:17, 5:18) and Lemekh (4:18, 5:25). In addition, the name of Kayin’s grandson Irad (4:18) resembles that of Sheit’s descendant Yered (5:15). Rav Bazak also noted the resemblances between the names Mechuyael (4:18) and Mahalalel (5:12), and between Metushael (4:18) and Metushelech (5:21).
On the other hand, an attentive reader will notice a basic difference between the two accounts, in terms of the mention of God. In the genealogical record of Sheit’s descendants, we find God mentioned on a number of occasions. First, we are told that during the time of Sheit’s son, Enosh, “huchal li-kro be-Shem Hashem” (4:26), which, according to some commentators, means that people began turning to God in prayer during this period. Noach’s father, Lemekh, expressed his hope for relief from the hard work entailed in tilling “the land which the Lord cursed” (5:29). And Lemekh’s grandfather, Chanokh, is described as “walking with God” (5:22).
The listing of Kayin’s descendants, by contrast, includes no mention of God. Rav Bazak explains God’s Name’s absence from this section in light of the theme of industrial development that quite clearly characterizes the period in question. As we noted yesterday, the Torah makes a point of mentioning a number of important inventions made by some of Kayin’s descendants. Additionally, the Torah here records that Kayin himself built a city. The emphasis on invention and creativity, coupled with the absence of God’s Name, might lead us to conclude that this period was marked by an arrogant sense of self-sufficiency and pride in human ambition and enterprise. As opposed to people like Lemekh, who recognized God’s control over the earth and recognized mankind’s limitations, the descendants of Kayin took undue pride in their achievements and overlooked God’s authority over them and the world.
Rav Bazak added that this attitude may underlie the comments of Kayin’s descendant Lemekh, who attempted to minimize the severity of a murder he committed (4:23-24). Rather than humbly submitting to divine justice, Lemekh found comfort in the forgiveness granted to Kayin after his act of murder, and assured himself that he, too, would be spared punishment. This also might reflect a certain hubris that appears to have been characteristic of this age, the people’s unwillingness to subject themselves to God’s authority, and to instead see themselves as self-sufficient masters over the earth.