Chapter I

כה אמר ה׳ אלקים הנה אני פתח את קברותיכם
והעלתי אתכם מקברותיכם עמי והבאתי אתכם
אל אדמת ישראל

"Thus says the L-rd, G-d: Behold, My nation, I shall open your graves and lift you out of your graves and bring you to Eretz Yisroel."1

G-d addresses the last exile through the prophet Yechezkel. His words are directed to those Jews who undergo torments and are afflicted with doubts in the belief of the Redemption. G-d assures them that He will redeem them.

Not only those living during the latter days will merit redemption through Moshiach; those who have already died will merit redemption as well. This is true not only of those who merited interment in Eretz Yisroel, but also of those who died in the Diaspora. They too shall be revived and brought to Eretz Yisroel.

Let us better understand this matter as it applies to our spiritual service.

Adam and Chava were created by G-d's own hands.2 The first people to be born were their children: the firstborn son, Kayin, the second son, Hevel, and the third, Sheis.3 Their remaining sons and daughters4 are not mentioned by name. The Torah tells us why Kayin and Sheis were so named, but does not do so regarding Hevel. The name Kayin denotes acquisition "I have acquired a man with [the help of] G-d."5 Sheis was so named because Sheis means "giving"; G-d gave Adam and Chava another child in place of Hevel, who was killed by Kayin.6

When the Torah tells about Kayin's naming, G-d's Ineffable name Havayah is used, while in the section relating why Sheis was so named, mention is made of the Divine name Elokim.

It is common knowledge that the names Havayah and Elokim denote G-d's attributes of mercy7 and stern justice respectively. That the quality of mercy is denoted by Havayah is alluded to in the verse:8 "Havayah, remember Your mercies and Your kindnesses, for they have existed for all time."

The quality of mercy is even greater than kindness,9 which extends only to those who are deserving. The quality of mercy is extended to all; through it, even the unworthy have their needs provided for.

We must understand why, with regard to the name Kayin, meaning "acquisition," the Divine name Havayah is used, while concerning Sheis, which denotes giving and replacing, the Divine name Elokim is mentioned, indicative of severity and contraction.

In summary: Only three of the many children born to Adam and Chava are mentioned in the Torah by name: Kayin, Hevel and Sheis. The Torah gives the reasons for the names of the first and third children. In the narrative relating the reasons for the names Kayin and Sheis, the Divine names Havayah and Elokim are mentioned respectively.