After Kayin killed Hevel and was exiled from Gan Eden, he was afraid of being attacked by wild animals. The Torah tells us that Hashem put a sign on him to protect from attackers. The midrash presents two opinions regarding the nature of this sign. Rabbi Yehuda explains that Hashem brought sunlight upon Kayin. However, Rabbi Nechemia argues that such a wicked person does not deserve sunlight. Instead, he maintains that the sign Hashem placed on Kayin was tzaraat, a type of leprosy.

Zera Shimshon aims to explain the foundational concepts that underpin the viewpoints of Rabbi Yehuda and Rabbi Nechemia.

Zera Shimshon first explains Rabbi Yehuda’s position by presenting a few details about mazikin, literally “damagers,” which are spiritual forces of impurity that damage. He then delves into the deeper meaning behind Hashem shining sunlight on Kayin.

Zohar Hakodesh explains that the tzelem Elokim—the special spiritual form of God within people—protects individuals from mazikin, as these harmful forces are afraid to approach such kedushah and, therefore, keep their distance, preventing them from causing harm. The Zohar Hakodesh states, however, that when a person commits an aveira, they lose this tzelem Elokim. Consequently, until the individual does teshuva and the tzelem Elokim returns, they must be very careful to avoid being harmed by the mazikin. This principle applies to all aveiros, but it is especially relevant when a person kills someone, as in such a case, the murderer causes the victim to lose their tzelem Elokim and, in turn, loses their own, midah keneged midah (measure for measure).

Zera Shimshon elucidates that the primary function of the “ir miklat—the city of refuge,” is to provide sanctuary for an individual who accidentally killed someone, protecting them from the victim’s relatives who might seek revenge. However, he expounds that the ir miklat serves not only as a safeguard against vengeful family members but also as a shield from the mazikin.

When the accidental killer took a life, he lost his tzelem Elokim, which had previously acted as his defense against these malevolent forces. Consequently, the mazikin no longer fear the individual, as he is now devoid of the divine protection that once kept them at bay. The ir miklat, therefore, acts as a dual-purpose haven, offering the accidental killer refuge from both human retribution and the threat of spiritual harm posed by the mazikin.

One additional detail is that mazikin are active at night and not during the daytime.

Zera Shimshon explains that after Kayin killed Hevel and lost his tzelem Elokim, Hashem punished him by forcing him to wander the world, never finding a permanent home. Without the protection of his tzelem Elokim, Kayin was terrified of being attacked, injured and harmed by mazikin. It was as if he was perpetually living in the darkness, when mazikin are most active. Kayin’s fear was so overwhelming that he begged Hashem for a sign to shield him from these destructive forces.

According to Rabbi Yehuda, the sign bestowed upon Kayin was sunlight. He asserts that Kayin’s wandering was a form of exile, serving as a means of atonement—much like seeking refuge in an ir miklat. Through this process of atonement, Kayin’s tzelem Elokim was restored, thus eliminating his need to fear mazikin. It was as if it were perpetual daytime, a time when mazikin are inactive.

The phrase, “Hashem brought sunshine on him,” holds a deeper meaning—it signifies that Hashem returned Kayin’s tzelem Elokim, creating a metaphorical daytime during which mazikin cannot cause harm. In essence, the sign was not the literal daylight itself, but rather the result of Kayin’s tzelem Elokim being reinstated—providing him with divine protection against the malevolent forces that once threatened him.

However, Rabbi Nechemia disagrees with Rabbi Yehuda and maintains that the sign given to Kayin was tzaraat. He is of the opinion that, according to the magnitude of Kayin’s aveira, a little exile wasn’t enough for him to get back the tzelem Elokim.

Rabbi Nechemia, therefore, explains that the sign Hashem gave to Kayin was tzaraat. Zera Shimshon questions: How can tzara’at serve as a form of protection when, in fact, Chazal teaches us that tzara’at is a punishment for murder?! The sight of someone suffering from tzaraat is like an open invitation for the mazikin to unleash their harmful influence! How can the punishment itself be the means of protection?

Zera Shimshon resolves this apparent contradiction by drawing upon the teachings found in Arachin (15b), which state that the remedy for one who contracted tzara’at as a result of speaking lashon hara is to immerse oneself in the study of Torah. Furthermore, Masechet Sotah (21a) mentions that one who engages in Torah study is protected from the yetzer hara.

Zera Shimshon explains that Hashem’s intent in afflicting Kayin with tzara’at was not to ward off mazikin simply by the appearance of the ailment, as this approach would have been counterintuitive and might have even drawn the malevolent forces to him.

Rather, Hashem gave Kayin tzara’at to inspire him to delve into learning Torah as a means of healing. However, the advantages of learning Torah go far beyond merely being healed of tzaraat. By immersing himself in Torah learning, Kayin would also find protection and salvation from yissurim, calamities and disasters. Moreover, engaging in learning Torah would shield him from the yetzer hara, empowering him to repent (do teshuva) for the aveira of taking Hevel’s life. As Kayin completes his teshuva through Torah learning, his tzelem Elokim would be restored—eliminating any need to fear the mazikin!

Hearing chizuk (encouragement) to learn Torah is always valuable, as it is not something that comes easily to many people and requires a great deal of self-discipline and strength to maintain concentration. However, the Zera Shimshon’s explanation of Rabbi Nechemia’s view on the numerous benefits of learning—such as protection from calamities—could not have come at a better time.

Given the current state of the world, and especially the situation in Eretz Yisrael, this message is particularly pertinent and timely. In light of these circumstances, we should all strive to dedicate at least a little extra time to our Torah learning schedules. By doing so, all of Am Yisrael will merit the protection that comes from engaging in Torah study.

Moreover, through our collective efforts in Torah learning, may we be privileged to greet the Mashiach, return to Eretz Yisrael and partake in the Pesachim and Zevachim (speedily and in our days). This message of encouragement and the importance of Torah study is, undoubtedly, “just what the doctor ordered” during these trying times.

(Adapted from Zera Shimshon, parshas Metzora, derush 2)