4:3,4 record that Kayin offered a sacrifice from his produce and then Hevel offered a sacrifice from his flock. G-d accepted Hevel's sacrifice but not Kayin's, which made Kayin angry or distressed, 4:4,5. It is not clear how Kayin knew that G-d had accepted his brother's sacrifice and not his (see Cassuto, 1961, p. 207 for various guesses), but the crucial point for the narrative is that he knew as he then went and killed Hevel, 4:8.
Why did G-d not accept Kayin's sacrifice? One would think that since his sacrifice is the first sacrifice recorded in the Torah, he would get a lot of credit for originating the idea of offering a sacrifice to G-d.
One answer is that the Torah is indicating a preference for shepherds, Hevel, over farmers, Kayin. (Kugel, 1997, pp. 88,89, notes that this idea was suggested by Philo, Josephus and Ambrose. In the Middle Ages, the Abarbanel, 2007, was a proponent of this view.) Presumably the proof for this approach is that the Torah makes a point of telling us Kayin and Hevel's professions, and that they had different professions. Yet, in the remainder of the Torah we do not see any negative comments with regard to farming, and it is not clear why one think that the Torah would view farming in a negative fashion when it is so basic to human existence. Instead, the mention that Kayin was a farmer is crucial to understanding his punishment after he killed Hevel, 4:11,12,14, and then once Kayin’s profession was mentioned, Hevel’s was also mentioned. In addition, it could be that the mention of their professions is just to explain what sacrifices they brought. Maybe it was desired that both types of sacrifices, grains and animals, appear in the first case of sacrifices in the Torah. Finally, it is interesting that Kayin was the farmer since later on, he or his son, was credited with founding the first city, 4:17, and it is believed that cities developed as an outgrowth of farming.
A second answer is that Kayin brought an inferior or cheap item for a sacrifice while Hevel brought a more expensive sacrifice. (Kugel, 1997, p. 89, quotes Philo as mentioning this idea, as does Bereshit Rabbah 22:5, Rashi on 4:3, Cassuto, 1961, pp. 205,206 and Sarna, 1989, p. 32). The proof for this idea is that 4:4 records that Hevel brought the firstborn of his flock and the fat thereof, which is considered top quality. Yet, there is no proof that Kayin brought produce that was of poor quality or that he was stingy in the quantity of produce that he offered. Also, even if Hevel brought a superior sacrifice, still one would have thought that Kayin should receive credit for being the first to bring a sacrifice.
Benno Jacob (1974, p. 35) suggests “perhaps an animal sacrifice is regarded as more meritorious than a vegetable offering as it testifies to a correct conception of the dignity of man; he shall stand in opposition to the animal in spite of the likeness between them.” This could be, but the Torah has grain sacrifices, for example, the korban minhah, Vayikra chapter 2, which means that vegetables offerings are legitimate offerings. Also, once Kayin was a farmer, then it would be natural for him to offer items that he worked on and grew.
A fourth approach is that G-d's non-acceptance of Kayin's sacrifice was not related at all to the sacrifice, but was a message to negate the importance of being the firstborn, as Kayin was the older brother. This message is a theme that runs through the book of Bereshit. Yet, while this episode is an example of this pattern in the book of Bereshit, could it be that Kayin's sacrifice was not accepted because he was the firstborn? Had Hevel not been alive, and there was no issue of who was the firstborn, then Kayin’s sacrifice would have been accepted? Again, one would think that Kayin's sacrifice would have been accepted since it was offered first, unrelated to whether he was the firstborn or not.
A variation of this fourth approach is that the story sets the pattern for the book of Bereshit that there will be a conflict between brothers, and that one brother is favored due to reasons that are not always clear, as with this approach there is no apparent reason why G-d favored Hevel's sacrifice over Kayin's sacrifice. This episode indicates that the crucial aspect is not which son/ brother is favored but how does the rejected son/ brother respond to the favoritism for his brother. In this case, Kayin failed. 4:6,7 record that G-d spoke to Kayin, and seems to have told him that he should not be upset but that he should try harder. Kayin's response was to kill Hevel, which was clearly the wrong response. Yet, was G-d not accepting Kayin's sacrifice just to test his re-action?
Jonathan Sacks (2009, p. 31) follows the understanding that Kayin was angry when G-d did not accept his sacrifices, and he suggests that from this reaction, we see that Kayin offered his sacrifice with bad intentions. He notes a study by Richard Titmuss of gift giving amongst primates that there are two types of gifts. One type is where the giver wants to help the other person, and the second type is when the giver gives the gift in order to receive something in return, quid pro quo. When the gift is given, an outsider cannot know the giver's intention, but the giver’s intention can be discerned if the gift is refused. If the gift is refused, and the giver feels sad or indifferent, then it is known that the person giving the gift genuinely wanted to help the other person. However, if the gift is refused and the person who gave the gift is angry, then we see that the giver was giving the gift in order to get something in return and the person is angry since he/ she will not get anything in return.
In the case here, Kayin offered a gift to G-d, the sacrifice, it was refused, and he responded by getting angry, va-yichar, 4:5. Sacks argues that we see that Kayin offered the sacrificed as part of a deal, which accords with him being a farmer, as possibly he gave the sacrifice in order that G-d would ensure good weather for his crops. With this idea we understand why G-d did not accept Kayin's sacrifice, since it was presumptuous for Kayin to attempt to force a deal on G-d. This is an interesting approach, but Sarna (1989, p. 33) argues that va-yichar in 4:5 means that Kayin was depressed, as if Kayin was angry, then the Torah would have written va-yihar af. Thus, according to Sarna, Kayin’s sacrifice was the first type of gift. In addition, even if va-yichar means angry, why was Kayin angry? Was Kayin angry because G-d did not accept his sacrifice or was he angry since Havel's sacrifice was accepted? Would Kayin have had the same response if Hevel's sacrifice was also not accepted? Maybe Kayin gave the first type of gift, but he was angry since he was jealous of his brother?
A sixth approach, which is a variation of Sacks' approach, is that the non-acceptance of Kayin's sacrifice is a message with regard to the worship of G-d and not specifically related to Kayin's actions or intentions. This is the first recorded sacrifice in the Torah, which is a book about the worship of G-d, and G-d's non-acceptance of Kayin's sacrifice is a message that G-d is not obligated to respond to mankind's sacrifices (and prayers). It could be that Kayin offered the sacrifice with the hope that in return G-d would grant him good weather, which is similar to many of our prayers today, or maybe Kayin offered his sacrifice with no expectations of a quid pro quo from G-d, but still mankind has to know that G-d is under no obligation to heed our prayers and sacrifices. Thus, on the very first occasion of a sacrifice, G-d specifically rejected the sacrifice in order that mankind would understand this message. (I believe this same idea occurs by Shemot 20:21, see our discussion on Shemot 20:21, "G-d's decision.")
Thus, even if Hevel had not offered a sacrifice, then based on this reason, G-d would have rejected Kayin’s sacrifice. Yet, my daughter Talia pointed out to me that this message that G-d does have to respond to our sacrifices was enhanced since G-d accepted Hevel's sacrifice since otherwise the message would be that no sacrifices are ever accepted.
This sixth approach also suggests an additional message concerning prayer and sacrifices. After Kayin's sacrifice was not accepted, he was angry/ depressed. G-d then attempted to cheer him up, 4:6,7, but was unsuccessful, as Kayin went and killed Hevel, 4:8. We see in this case where G-d accepted one sacrifice and not the other, that the person whose sacrifice was rejected became so angry/ upset that he killed his brother, even when G-d attempted to console him. The second lesson would be that G-d cannot show overt acceptance of sacrifices and prayers since it will enrage/ upset the people whose prayers and sacrifices are not accepted. This anger/ distress could lead to murder, as here by Kayin and Hevel, and society would collapse.
Thus, from this episode we see that G-d is not required to respond to prayers and sacrifices, as by Kayin’s sacrifice, that G-d answers some prayers and sacrifices, as by Hevel's sacrifice and that G-d cannot show this acceptance of prayers and sacrifices in an overt fashion for society to exist.
Bibliography:
Abravanel, Yitzhak (1437-1508), 2007, Commentary on Bereshit, Jerusalem: Horev.
Cassuto, Umberto (1883-1951), 1961, A commentary on the book of Genesis, part one: From Adam to Noah, Jerusalem: Magnes Press.
Jacob, Benno (1869-1945), 1974, The first book of the Bible: Genesis, commentary abridged, edited and translated by Earnest I. Jacob and Walter Jacob, New York: Ktav Publishing House.
Kugel, James L. 1997, The Bible as it was, Cambridge, Mass: The Belknap Press of Harvard University Press.
Sacks, Jonathan (1948-2020), 2009, Covenant and Conversation: Genesis: The Book of Beginnings, Jerusalem: Maggid Books.
Sarna, Nahum (1923-2005), 1989, The JPS Torah Commentary: Genesis, Philadelphia: The Jewish Publication Society.
Abravanel, Yitzhak (1437-1508), 2007, Commentary on Bereshit, Jerusalem: Horev.
Cassuto, Umberto (1883-1951), 1961, A commentary on the book of Genesis, part one: From Adam to Noah, Jerusalem: Magnes Press.
Jacob, Benno (1869-1945), 1974, The first book of the Bible: Genesis, commentary abridged, edited and translated by Earnest I. Jacob and Walter Jacob, New York: Ktav Publishing House.
Kugel, James L. 1997, The Bible as it was, Cambridge, Mass: The Belknap Press of Harvard University Press.
Sacks, Jonathan (1948-2020), 2009, Covenant and Conversation: Genesis: The Book of Beginnings, Jerusalem: Maggid Books.
Sarna, Nahum (1923-2005), 1989, The JPS Torah Commentary: Genesis, Philadelphia: The Jewish Publication Society.