Genesis 4:7 - Master sin or it masters you.

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Hebrew Text

הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃

English Translation

If thou doest well, shalt thou not be accepted? and if thou doest not well, sin crouches at the door, and to thee shall be his desire. Yet thou mayst rule over him.

Transliteration

Halo im-teitiv se'et ve'im lo teitiv la'petach chatat rovetz ve'eilecha teshukato ve'atah timshol-bo

Hebrew Leining Text

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃

Parasha Commentary

Context and Overview

This verse (Bereshit 4:7) is part of Hashem's dialogue with Kayin (Cain) before he murders his brother Hevel (Abel). It serves as both a warning and an opportunity for repentance, emphasizing free will and moral responsibility.

Key Interpretations from Classical Commentators

Rashi: Explains "שְׂאֵת" (lifting) as referring to forgiveness—if Kayin repents, his sin will be "lifted" and forgiven. The phrase "לַפֶּתַח חַטָּאת רֹבֵץ" (sin crouches at the door) means that sin constantly waits to entrap a person, but one can overcome it through self-control ("וְאַתָּה תִּמְשָׁל־בּוֹ").
Ramban (Nachmanides): Suggests that "תְּשׁוּקָתוֹ" (his desire) refers to the yetzer hara (evil inclination), which constantly seeks to dominate a person, but humans have the power to rule over it through conscious effort.
Sforno: Interprets the verse as a lesson in moral choice: doing good leads to divine favor, while failing to do so allows sin to take hold. However, a person retains the ability to resist sin through free will.

Midrashic Insights

The Midrash (Bereshit Rabbah 22:6) compares sin to a lurking predator, emphasizing its persistent nature. Yet, the verse reassures that one can "rule over it," teaching that teshuvah (repentance) is always possible before sin fully takes hold.

Halachic and Ethical Implications

The Rambam (Hilchot Teshuvah 5:1) derives from this verse that repentance is always accessible, even after severe transgressions. The yetzer hara may be powerful, but Torah study and mitzvot provide the tools to overcome it (Kiddushin 30b).

Linguistic Analysis

"שְׂאֵת": Some commentators (Ibn Ezra) link this to elevation—doing good elevates a person spiritually.
"רֹבֵץ": The crouching imagery (like a lion, as in Targum Onkelos) highlights sin's潜伏 nature, waiting for moments of weakness.

Frequently Asked Questions

Q: What does Genesis 4:7 mean when it says 'sin crouches at the door'?
A: Rashi explains that this means the inclination to sin (yetzer hara) is always waiting for an opportunity to enter a person's heart, like an animal crouching by the door. The verse warns that sin is always nearby, ready to influence us if we're not careful.

Q: What does 'you may rule over it' mean in Genesis 4:7?
A: The Rambam teaches that this means humans have free will to overcome sinful urges. Though the yetzer hara (evil inclination) is strong, the Torah gives us the power to control it through mitzvot and proper choices, as emphasized in Jewish thought.

Q: Why does God say this to Cain in Genesis 4:7?
A: According to the Midrash, God was giving Cain a chance to repent before committing a greater sin. The verse shows God's mercy by warning Cain that he still had the power to choose good over evil, teaching us that repentance is always possible before a sin is completed.

Q: How does Genesis 4:7 apply to our lives today?
A: The Talmud (Berachot 5a) derives from this verse that we must constantly be on guard against negative impulses. Just as in Cain's time, we today face daily moral choices, and the verse reminds us that with effort, we can overcome our baser instincts through Torah study and mitzvah observance.

Q: What does 'if you do well, shall you not be accepted' mean in Genesis 4:7?
A: Rashi explains this refers to the concept of 'sechar mitzvah' - the reward for doing good deeds. If Cain would improve his actions (like bringing a proper offering with proper intentions), he would find favor. This teaches that proper intentions combined with good deeds lead to divine acceptance.