Enoch is [became the angel] Matatron, his neshamah being from the zihara ila’a. Cain received the nefesh of the zihara ila’a of Adam.1

Enoch was a unique, primordial tzadik. He reached a level of transcending the worldly limitations until he ascended to angelic parameters.

The angel Matat is a very awesome entity. "His name is like the name of his Master."2 During the week, God sets up a certain theme of tests for His world. He cloaks Providence and does not allow it to be so revealed. The spiritual mechanics behind how this works is that He clothes His control in the angel Matat,3 who in turn operates through a hierarchy of angels throughout the seder hihishtalshilut. This affords him the title 'prince of the world' - i.e., not the King, but viceroy-next in rulership – the one whom the King operates through. (Midrash)

Elsewhere, the Ari'Zl explains that he reached the neshama of Atzilut. This is an extremely high level. The juxtaposition of Enoch/Matat to Cain implies that Enoch drew from the deluxe energy of the Cain root to attain this plateau.4 The same applies to the prophet Elijah, who likewise to Enoch, didn’t die and ascended to become an angel.

As is already known, all the souls were included in Adam, and when he sinned, his spiritual posture was reduced until all that remained within him was a terumah [designated portion] which is two from one hundred [5%] - the challah [choice part] of the world.

Terumah is a small piece that G‑d commanded to give to the kohen from produce. (Num. 18:12) Challah is a similar Divine gift given to the kohen from dough. (Num. 15:17) In the simple understanding, here they are used as borrowed terms to teach that Adam was but a fraction of his former self after his sin.

This however, does not mean that he was not himself. Terumah and challah are the choice portions. No matter what a person does, their intrinsic good point and soul are untouchable.5

However, the comparison to these kohen gifts can be understood more deeply. TRVMH/terumah is ‘TRV-M"H/taru-M"H’ [raising the Divine Name M"H]. M"H (45) is also a word meaning nullification,6 as well as the gematria ADM/Adam (45). The innermost, untouchable place of the soul is always connected to G‑d and included in Him. The work of true Adam/man is to access this point and cause it to spread and take hold of the personality.7

Challah comes from an etymological root of yearning and supplication - "And Moses supplicated with yearning [in Hebrew, 'vayichal']." (Ex. 32:11) At the giving of the Torah, the nation ascended to the plateau of Adam's level before he sinned. (Shabbat 146a) The mistake of the Golden Calf was similar in effect to Adam's eating from the Tree of Knowledge which had caused the spiritual downward plummet of man.

Moses’ prayer started with "vayichal"/challah to fix it. The deepest point of the heart is filled with yearning for its Maker and longs to express and connect to Him through prayer. (Likutei Halachot) Adam is the choice portion of the universe. After he lost this status, the mitzvah of separating challah came to restore his prestige.

"And they shall build for Me a sanctuary - and I shall dwell in their midst." (Ex. 25:1) "‘Take terumah’ [as if it were] Me." (Zohar) Terumah was given for the building of the Mishkan [Sanctuary] which restored Divinity to the world.8

The mitzvahs of terumah and challah are two special priestly privileges. The kohanim bring the offerings in the Temple and activate M"H/nullification and challah/yearning-prayer powers in the souls of the nation and the gifts of terumah and challah are given to them for this purpose. Moreover, just by people giving them these gifts their accompanying motions are awakened in the soul.

From the level of nefesh, which is the level of Asiya, two souls remained with him that are better than the rest. This terumat nefesh [choice soul] was given to Cain, while the rest of the portions of the souls flew away from Adam after he sinned.

We already spoke about how Cain was a combination of good and evil. Thus, he was also able to father souls that were like Abel his brother,9 as is mentioned at the end of the Idra Raba, Naso. From his good comes the souls of tzadikim, whereas from the side of evil comes the souls of the wicked.