This location is to be understood, according to BerR 22:7, as the place where the temple was later built, referring to the “field to be ploughed” after its destruction according to Micah 3:12.21 It is noteworthy, in this context, that the Midrash wants to see Cain and Abel as twins22, possibly in the mould of Jacob and Esau, although a clear identification is avoided. אָמַר רַבִּי אָמֵי אֵין יֵצֶר הָרָע מְהַלֵּךְ לִצְדָדִים אֶלָּא בְּאֶמְצַע פְּלַטְיָא, וּבְשָׁעָה שֶׁהוּא רוֹאֶה אָדָם מְמַשְׁמֵשׁ בְּעֵינָיו, מְתַקֵּן בְּשַׂעֲרוֹ, מִתְלָא בַּעֲקֵבוֹ, הוּא אוֹמֵר הָדֵין דִּידִי, מַאי טַעְמֵיהּ (משלי כו, יב): רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לַכְּסִיל מִמֶּנוּ. 59 In scholarly studies, the identity of this “Matrona,” mostly translated as “a Roman lady,” “a matrona” or “the Matrona” has been dealt with in the context of the famous Matrona-and-Rabbi-Yose tradition, a corpus of texts in Midrashic literature showing a woman in dialogue with Rabbi Yose ben Halafta. 19 H. Freedman, Midrash Rabbah, p. 76 (modified).

1The image of Edom in Midrash Bereshit Rabbah (henceforth: BerR), the classical collection of Rabbinical interpretations on the book of Genesis (late fourth or early fifth century C.E. Is this sprite a parody of the “angel” fighting with Jacob while he crossed the ford of the river Jabbok? On Edom as the fourth empire see also BerR 65:1 (on Gen 26:34).

Johanna Erzberger, Kain, Abel und Israel. also denotes a good character: Avram as identified with Abraham (1 Chron 1:27), Moses and Aaron (Ex 6:26), Hezekiah (2 Chron 32:30) and finally Ezra (Esr 7:6). In this crisis, according to Neusner, the Rabbinic sages “turned to Genesis to find in the stories of the beginnings the rules governing Israel, which would clarify the contemporary events and their meaning”.11. 6 Cf. On the other hand, they chose to express their views in Biblical terms, and their picture of the figure of Edom, however volatile it may be, is not totally independent from the pattern of the book of Genesis: Edom owes his growth to the blessing of his old father, he is aware of the divine precepts that are linked to the heritage of his family, and God gave him an existence independent from Israel (Deut 2:5).

. G. Stemberger, Einleitung in Talmud und Midrasch, p. 100. In the enumeration of the evil characters the reader discovers, however, that there were actually six of them: After Nimrod and Esau the Rabbis mention Dathan and Abiram (Num 26:9) and finally the kings Ahaz (2 Chron 28:22) and Ahasveros (Est 1:1)! It seems that this line of thought – a reference to the destruction of the temple – is further pursued in the Midrashic explanation of the story of Cain and Abel. and concludes with a messianic hint put forward by R. Ele‘azar b. R. Abina: “When you see the Powers fighting each other, look for the coming of the Messiah. Perhaps the comments on Genesis were originally divided into sections that corresponded with the above-mentioned sections of the text, and that contained the beginnings of the simplest introductions, as the first traces of such introductions are found also in the tannaitic midrash. דָּבָר אַחֵר, גָּדוֹל עֲוֹנִי מִשֶּׁל אַבָּא, אַבָּא עַל מִצְוָה קַלָּה עָבַר וְנִטְרַד מִתּוֹךְ גַּן עֵדֶן, זוֹ שֶׁהִיא עֲבֵרָה חֲמוּרָה שְׁפִיכַת דָּמִים עַל אַחַת כַּמָּה וְכַמָּה גָּדוֹל עֲוֹנִי. When other manuscript traditions seem preferable, the translation is given in a modified form. As in many instances in this Midrash the attention of the reader is directed away from the heroes of Biblical times to the founding fathers of Rabbinic Judaism, and the scene is shifted from the south of the land of Israel90 to the northern town of Tiberias,91 a central region for the rebirth of Judaism after the wars of the first and second centuries. Gen 16:14; 24:62; 25:11. מַאן דְּאָמַר בְּנִיסָן נִבְרָא הָעוֹלָם עָשָׂה הֶבֶל קַיָּים מִן הַפֶּסַח וְעַד הָעֲצֶרֶת. וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם וגו' (בראשית ד, ח), עַל מָה הָיוּ מִדַּיְּנִים, אָמְרוּ בּוֹאוּ וְנַחֲלֹק אֶת הָעוֹלָם, אֶחָד נָטַל הַקַּרְקָעוֹת וְאֶחָד נָטַל אֶת הַמִּטַּלְטְלִין, דֵּין אָמַר אַרְעָא דְּאַתְּ קָאֵם עֲלָהּ דִּידִי, וְדֵין אָמַר מַה דְּאַתְּ לָבֵישׁ דִּידִי, דֵּין אָמַר חֲלֹץ, וְדֵין אָמַר פְּרַח, מִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵּהוּ, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר שְׁנֵיהֶם נָטְלוּ אֶת הַקַּרְקָעוֹת, וּשְׁנֵיהֶן נָטְלוּ אֶת הַמִּטַּלְטַלִין, וְעַל מָה הָיוּ מִדַּיְּנִין, אֶלָּא זֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה וְזֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה, שֶׁנֶּאֱמַר: וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה, וְאֵין שָׂדֶה אֶלָּא בֵּית הַמִּקְדָּשׁ, הֵיךְ מַה דְּאַתְּ אָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵחָרֵשׁ, וּמִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וגו'. Von Akiba’s Tod bis zum Abschluss der Mischna, Berlin, De Gruyter, 1966, vol.

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