What are the connotations of "ha'Lo Im Teitiv Se'eis"?
Rashi and Targum Onkelos: It means that if Kayin makes good 1 (does Teshuvah), he will be forgiven.
Ramban #1 (citing the Ibn Ezra): It means that since Kayin's face had fallen, out of shame, if he makes good it will be uplifted.
Ramban #2: It means that if he does Teshuvah, he will merit a greater portion, 2 seeing as he is the Bechor.
Seforno: It means that if he would do good, a higher elevated level was prepared for him.
Sha'arei Teshuvah (1:38): It means that he will be up-lifted [from spiritual blemish].
Kidushin 30b: Based on the principle that 'Tov' refers to Torah, 3 Hashem is telling Kayin that the only way to escape from the Yeitzer hs'Ra is though learning Torah - 'Barasi Yeitzer ha'Ra, Barasi Torah Tavlin Lo!'. 4
Chizkuni: It means 'If you will make good, and bring a Korban 5 from the best (like Hevel did, [all will be well]).' 6
Or Yechezkel, Midos, p. 21: "To make good" is to check one's actions and strive to cleanse them of every blemish.
See Bereishis 49:3.
As the Mishnah states in Avos 6:3, based on the Pasuk, "Ki Lekach Tov Nasati Lachem, Torasi ... " (Mishlei 4:2).
Chizkuni: "Se'eis" is a Lashon of 'Mas'eis' - a gift. See Oznayim la'Torah.
Chizkuni: Even though Hashem did not finish the statement.
What are the connotations of "ve'Im Lo Seitiv, la'Pesach Chatas Roveitz"?
Rashi #1 and Targum Onkelos: 'But if you don't do Teshuvah in this world, then your sin will be kept for the Day of Judgment' (by the open grave - Rashi).
Rashi #2: But if you do not make good ... because the moment a baby is born, already at the entrance of the womb, the Yeitzer-ha'Ra is placed inside him, and makes him sin against his will - or it means that punishment is ready to come to him.
Ramban: 'But if you do not... not only will you bring about evil with regard to your brother, but your sin will crouch at your door to trip you up in all your endeavors. 1
Rashbam: (If you do good, to commit only a few sins, you will be capable of bearing their weight), but if you don't - and you commit many sins, then you will not be able to bear their weight.
Seforno: If you do not do good, the sin is prepared before you - to perpetrate more sins, for such is the way of the Yeitzer-ha'Ra. 2
Targum Yonasan: If you don't do Teshuvah, the Yeitzer ha'Ra is waiting at the entrance of your heart (to make you sin again). 4
Having said "Im Teitiv Se'eis", why did Hashem need to say to continue "ve'Im Lo Seitiv"? Why is it not self-understood?
What did Hashem mean when He concluded, "ve'Eilecha Teshukaso, v'Atah Timshol Bo"?
Rashi and Targum Yonasan: The Yeitzer ha'Ra's ambition is to make you sin, but if you want, you are able to defeat it 1 (Targum Yonasan - to merit or to sin).
Seforno: 'The Yeitzer ha'Ra's ambition is to make you sin, but you have the power to muster the Tzelem Elokim, and overpower it.' 2
Kidushin 30b: With reference to 4:7:1:6, 'Moreover, his sole desire is to make you sin - though you (really) want, you can rule over him.'
Oznayim la'Torah: 'Don't think (Kayin), that from now on Hevel will look down on you; not at all, his love for you will be (he will continue to look up to you) as he did until now- since you are the Bechor.'
What is meant by, "sin crouches at the opening"?
Kol Eliyahu, Divrei Eliyahu: When there is a Safek 1 what to do, it is easy for the Yetzer ha'Ra to make a person agree to it, 2 unless he suppresses it forcefully. This is why David and Boaz swore to the Yetzer ha'Ra, to remove the Safek.
Lev Eliyahu (Bereishis, p. 27): One must make a wall against the Yetzer ha'Ra without any crack. If there is a hole, the Yetzer ha'Ra enters your heart and does his will, and expels you and your Kelim.
Mishnas R. Aharon (Vol. 1, p. 211, citing the Vilna Gaon): The opening is the beginning of a Safek to do unlike Hashem's will. One must be closed on every side.
Kol Eliyahu, Divrei Eliyahu: This is "v'Eilecha Teshukaso" - it hopes that you will open for it. If you do not, then "v'Atah Timshol Bo."
QUESTIONS ON RASHI
Rashi writes: "The interpretation follows the Targum." If so, why does Rashi proceed to interpret the Pasuk himself?
Gur Aryeh: There are slight differences. Rashi interprets "Pesach" as "the opening" of the grave; whereas according to Targum it means "the opportunity" to pounce, i.e. the day of judgment. [Targum interprets] "Eilecha Teshukaso" - the Yetzer yearns to cause a person to stumble, so that Hashem might punish him. 1
Mizrachi explains that Rashi diverges from the Targum, because the Targum explains that the sin yearns for a punishment, whereas Rashi understands that the Yetzer does. As for Gur Aryeh's approach, see Rav Hartman's notes in the Mechon Yerushalayim edition. (EK)
