Tag Archives: Angel of Death

Is Kayin the Son of the Angel of Death?

בראשית פרק
: (א) וְהָאָדָם יָדַע אֶת־חַוָּה
אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ

And Adam knew his wife Eve, and she
became pregnant and she bore Kayin. And she said “I have acquired a
man with God”.

Picking up on the odd formulation that Chava has “acquired a man with God”, Targum (pseudo) Jonathan1 reinterprets the beginning of the pasuk as well. It is not that Adam knew Chava in the classical sense- rather, he knew (or found out) something about her.

(א) ואדם ידע ית חוה איתתיה דהוה חמידת
למלאכא ואעדיאת וילידת ית קין ואמרת קניתי לגברא ית מלאכא

And Adam knew about Eve his wife that she was desired by an angel, and he [the angel] knew her, and she bore Kayin, and she said “I have acquired a man with an angel of God”.

(I hope I have translated the above exactly correctly. Please let me know if I have

Explaining this, (and you can also find this in Hebrew in your standard edition of Mikraot Gedolot), the Perush Al Yonatan2 says the following:

ואדם ידע את חוה וכו‘: על פי המדרש, פירוש ידע הבין, ממה שלא הייתה דמותו מתחתונים אלא מעליונים, לכך ידע שהמלאך סמאל נתאוה לה ובא עליה, וזהו איש את הפירוש עם המלאך

And Adam knew his wife Eve, etc.”: According to the Midrash, the meaning of “he knew” is that “he understood”, from this that his [Kayin’s] appearance was not from those below, but was from those above, therefore he knew that the angel Samael desired her [Chava] and came upon her 3.

So in this explanation, the angel who impregnates Chava was not just some angel. Rather, this was Samael, who may be identified with the Angel of Death, or the Yetzer Hara/Satan4. He could be citing Pirkei D’Rabi Eliezer, chapter 21, since his phrasing is similar to it5.

At any rate, I think this is a fascinating interpretation. In it, of course, Shet is the second son of Adam, not the third, and he and the murdered Hevel are only half brothers with Kayin, who is only half human, and may even be the son of the Satan himself (quite logical then, that he is the first to shed blood).

Further, things become even more interesting when we note that this midrash, which says Kayin is the son of Samael, also says that he is the first to do teshuva (see also Psikta DeRav Kahana Shuba 11 and Ramban and Ibn Ezra to Gen. 4:16).

Additionally, in chapter 22, the Midrash notes that all wicked generations descend from Kayin, which is easy to take in a non-literal sense (ie. they follow in his ways, though his descendants were killed out in the flood), or in a literal sense, that those who are evil are acting on the genetics passed on from Kayin (in which case, some of his descendants survived the flood6). If the latter is the true intent, then much of the world (all of it, perhaps?) is descended from Samael.


1This commentary was apparently certainly not written by Jonathan Ben Uziel, who only wrote a commentary on Nach, or so says the Hebrew wikipedia:
2I’m not sure who the author is. I think it may have been written in the 16th century by David ben Jacob of Szcebrzeszyn, but please let me know/ comment
if you know otherwise. I won’t be looking into it at this time. See
here on this particular author:
3The best that I can tell from a short Bar Ilan search is that “Ba aleha” in the Mishnah appears to be consensual, though in contexts where the behavior is not approved of, or is a sin for some other reason. In Tanakh, the term appears to have to do with battle or land, so that it doesn’t appear in a context which seems to me to be directly relevant. Please let me know if I have misinterpreted, however.
4 See Abot dR. Natan hosafa b to nusach Alef, chapter 4, Bereshit Rabbah, Vayera 56, Shemot
Rabbah Beshalach, 21, Devarim Rabbah,
V’zot HaBrakhah, 21.
5 The same idea appears in chapter 22 there as well.
6 eg. through Naama, as in Midrash Rabbah, cited by Rashi on Gen. 4:22.


Filed under Miscellaneous, Parshah, Tanakh/Bible