Why did the Torah add the word "ve?Hevel Heivi Gam Hu"?
Gur Aryeh (to 4:3): To teach us that just as Kayin chose his offering to distinguish and distance himself from his brother as much as possible, this was Hevel's motivation as well. 1
K?li Yakar: To teach us that Hevel only brought a Korban after Kayin brought one, because he was jealous of his brother. 2
What are the connotations of ?u?me?Cheveihen??
Targum Onkelos and Targum Yonasan: It means ?and from their fattest?. 1
See Torah Temimah, note 20.
Why did Hashem accept Hevel's Korban, but not Kayin's?
Rashi: Because, whereas Hevel gave of "the firstborn of his sheep and from 1 the fattest?, Kayin gave either of the worst, or flax (which is a cheap commodity) 2 or just whatever came to hand.
Seforno: Because, as Pasuk 4:5 implies, neither Kayin himself 3 nor his Korban was acceptable.
Moshav Zekenim #1 and Rosh (in 4:3): Kayin brought at the end (after he benefited). 4 Hevel did not want to benefit before bringing.
Moshav Zekenim #2: Because Kayin brought from the land, which was cursed.
Or Yechezkel (Midos, p. 82): Because craving for money was mixed in, 5 there was a blemish in his actions, and all his attributes (he himself realized the concept of Korbanos) did not help him.
Darash Moshe (3): Even though Hashem does not need the Korban, man should feel desire to bring high quality [to honor Him]. Kayin's Korban was not a sin, but it is called Chatas, for the lack of feeling is prone to lead to sin.
Gur Aryeh (to 4:3): "From" implies a distinct subset of a whole. Our Pasuk tells us that Hevel was careful to choose the firstborn; his offering must have been distinct in its superior quality. Kayin, however, brought of his most inferior produce (Rashi to 4:3).
See Oznayim la?Torah, who explains that seeing as fruit was readily available to eat, their chief objective was to manufacture clothes. Consequently, Kayin, who was a farmer, grew flax as a Korban, whereas Hevel the shepherd, worked with sheep to produce wool (and milk) - bearing in mind that they were not permitted to slaughter sheep to eat meat - only in order to bring a Korban. Refer to 4:4:152:2.
Presumably, because his whole attitude conveyed the impression that he lacked Kavod Shamayim.
Hadar Zekenim also says this.
Surely Kayin had an excuse - that it makes no difference to Hashem which Korban he would bring - but the Torah teaches the outcome of lust for money. Even though all the produce of the world belonged only to him, he was stingy! This teaches the extent of Midos! (Or Yechezkel, Midos, p. 20, 84)
Hashem accepted Hevel's Korban; yet soon afterwards Hevel was killed. Where did he receive his reward?
Hadar Zekenim: This refutes those who deny the world to come. Surely he was rewarded there!
Gur Aryeh: Hevel's choice of offering re-enforced the rift between them, therefore the merit of the Korban did not protect him from his brother's attack. Refer to 4:3:3:2*.
Man was not permitted to slaughter animals until the times of Noach. How could Hevel offer animals?
Hadar Zekenim: He offered wool. 1 The Torah would later forbid wool and linen together, for the calamity that came through them.
Perhaps man could not slaughter to eat before Noach, but he was permitted for the sake of Korbanos! (PF)
Moshav Zekenim asked this, and did not answer. The answer we gave must explain 'ume'Chelvehen' to mean [wool] from his best sheep. Hadar Zekenim was not coming to answer this question. If he explains 'ume'Chelvehen' simply (their intestinal fat), he does not answer the question.
QUESTIONS ON RASHI
Rashi writes: "Va'Yisha [means] va'Yifen - [Hashem] turned [His attention, as it were]; as in [the Pasuk] ... 've'Al Yish'u' (Sh?mos 5:9). But Rashi (in Sh?mos ibid.) writes that "Yish'u" does not mean "to turn?, but rather "to speak"?
Gur Aryeh: To express "speaking?, the Pasuk in Sh?mos could have chosen the verb 'Yedaberu,' or 'Yis'aseku?. It chooses 'Yish'u,' to convey an additional nuance (Lashon Nofel Al Lashon) of "turning" as well. 1
Gur Aryeh: We saw this concept in Rashi to 3:15, regarding the words "v'Atah Teshufenu Akev;" Refer to 3:15:3.3:1.
Rashi writes: "'[Hashem] turned [towards Hevel]' - A fire descended and singed his offering." How is this derived?
Gur Aryeh: Otherwise, how did Kayin know that Hevel's offering had been accepted, and not his own?
