Chapter II

Commentators1 note that Kayin is symbolic of evil and Hevel is symbolic of good. Accordingly, we must say that with regard to man's spiritual service, Kayin, Hevel and Sheis represent the tzaddik (the righteous person), the rasha (the wicked person), and the baal teshuvah (the penitent).

Kayin was a rasha. He refused to believe in the resurrection of the dead,2 and maintained that only this physical world existed. He refused to acknowledge the existence of the spiritual world of Olam HaBa the World to Come. Kayin had no desire to ponder the true purpose of G-d's creation of man, and towards what goals man should strive. He immersed himself in physical matters, and devoted his whole being to the pursuit of material affairs. In his eyes, the sole purpose of G-d's creation was to enable him to gratify his corporeal desires, which he did with great vigor. Living this lifestyle gave rise to Kayin's evil and selfish traits. All was meant for him. He must eat, drink, have clothes, all in great quantity and of the highest quality. When it came to his needs or desires, there was no such thing as the superfluous or the excessive. On the contrary, he was never satisfied with what he had; he never had quite enough.

The natural intellectual and emotional inclinations [of a Kayin are so warped] that the thought of helping another never even enters the mind. Such a person is completely absorbed in devising schemes that will enable him to take things from others. His fellow man is totally superfluous.

Concerning individuals who act in such a manner it is stated:3 "They are likened and similar to animals."

Animals, too, exist only for their physical needs, and are unaware of any higher purpose in life. Animals, too, desire things only for themselves [and live by the law of the jungle] whereby the stronger beats, subdues and takes from the weaker. People possessing such traits are indeed like animals.

Truly, when a person acts in such a manner, he is even worse than an animal. This is because a human being possesses intellect, by which he could overcome his animalistic tendencies if he chose to do so. When intellect is not used for this purpose, but rather to acquiring everything for oneself, then that person is even worse than an animal, for he had a choice while an animal does not.

In summary: Kayin, Hevel and Sheis are spiritually characteristic of the rasha, tzaddik and baal teshuvah. Kayin was a rasha, denying the revival of the dead and believing only in the material world and its pleasures. Verily, we can observe that there are such individuals, who desire everything for themselves and care not at all about others. Such debased characters are even lower than the most brutish beasts.