Shemitah is observed every seven years. During this seventh year, fields may not be worked and crops may not be harvested. The produce that grows spontaneously is shared by all. In addition, Shemitah cancels outstanding loans.
Yovel is observed at the completion of seven Shemitah cycles (the fiftieth year). Yovel is similar to Shemitah in regards to working the land. During Yovel, the land may not be worked; crops are not harvested; and produce is shared by all.
Two additional aspects to Yovel:
1. In Eretz Yisrael the land is redistributed to the descendants of those who initially conquered and possessed the land.
2. All Jewish slaves are freed.
Question:
1. What is the inner nature of Yovel?
There seems to be a connection between Yaval, Yuval and Tuval to Yovel.
Still not convinced?
(יג) וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃ (יד) הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃ (טו) וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃
Hashem promises sevenfold vengeance on anyone who kills Kayin (the great grandfather of Yaval, Yuval and Tuval). The number seven seems to be random but when we consider that it is closely connected with Yovel as Yovel is the 50th year after seven cycles of seven years perhaps it is not so random at all.
Still not convinced?
“Adah and Zillah, hear my voice;
O wives of Lamech, give ear to my speech.
I have slain a person for wounding me,
And a lad for bruising me.
(24) If Cain is avenged sevenfold,
Then Lamech seventy-sevenfold.”
Lemech kills a man and a child and says that he will be aveneged seventy seven fold. The number seven continues to come up in connection with this story.
Question:
What is the connection between Yovel and the story of Kayin and Hevel / Lemech and his children?
Examining The Story of Kayin and Hevel:
(יג) וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃ (יד) הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃ (טו) וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃
Questions:
1. Why does Kayin fear being killed? Why does becoming a wanderer make you vulnerable?
2. If Kayin is afraid of being killed, why does someone avenging him help? He will still be dead.
3. What is the inner meaning of the seven fold vengeance?
4. Why is Hashem promising that Kayin's death will be avenged at all? What did Kayin do to deserve this? Hevel's death is not avenged and certainly not sevenfold.
Question:
Kayin's punishment was to wander the earth, a nomad with no permanent home, and he struggle to work the land. There is no mention of being killed by animals. Where does Kayin see that because of his sin the animals will no longer fear him?
Questions:
1. Why does Kayin name his son Chanoch?
2. Why does Kayin build a city?
3. What is the significance of naming the city in memory of Chanoch?
Lemech's children:
Question:
Why is it important that we know the professions of Lemech's children? In what was does it enhance the narrative?
Lemech's strange speech:
(כג) וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃ (כד) כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃
“Adah and Zillah, hear my voice;
O wives of Lamech, give ear to my speech.
I have slain a person for wounding me,
And a lad for bruising me.
(24) If Cain is avenged sevenfold,
Then Lamech seventy-sevenfold.”
Questions:
1. Who did Lemech kill? Which man and which child?
2. Why is Lemech telling this to his wives?
3. What does any of this have to do with Kayin?
4. What is the meaning of if Kayin avenged sevenfold then Lemech is avenged seventy sevenfold? What is the significance of the number seventy seven other than it seemingly has some bearing to the sevenfold vengeance of Kayin?
רַב אָמַר כֶּלֶב מָסַר לוֹ. אַבָּא יוֹסֵי בֶּן קֵסָרִי אָמַר קֶרֶן הִצְמִיחַ לוֹ.
Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him.
(ב) וְכֵיצַד נֶהֱרַג, קַיִן נַעֲשָׂה מַלְאַךְ הַמָּוֶת מֵאָה וּשְׁלֹשִׁים שָׁנָה וְהוּא נָע וָנָד בַּקְּלָלָה. לֶמֶךְ בֶּן בְּנוֹ הָיָה שְׁבִיעִי לַדּוֹרוֹת וְסוּמָא, הָיָה יוֹצֵא לָצוּד וְהָיָה בְנוֹ אוֹחֲזוֹ בְיָדוֹ, כְּשֶׁהָיָה רוֹאֶה תִינוֹק חַיָּה, הָיָה אוֹמֵר לוֹ. אָמַר לוֹ: כְּמִין חַיָּה אֲנִי רוֹאֶה. מָתַח אֶת הַקֶּשֶׁת כְּנֶגְדּוֹ וְהָרַג אֶת קַיִן. רָאָה אוֹתוֹ תִינוֹק מֵרָחוֹק הָרוּג וְקֶרֶן בְּמִצְחוֹ. אָמַר לוֹ לְלֶמֶךְ, אָבִי, הֲרֵי דְמוּת אָדָם הָרוּג וְקֶרֶן בְּמִצְחוֹ. אָמַר לוֹ לֶמֶךְ, וַי לִי, זְקֵנִי הוּא. טָפַח שְׁתֵּי יָדָיו בַּחֲרָטָה וְנָגַע בְּרֹאשׁ הַתִּינוֹק וַהֲרָגוֹ בְשׁוֹגֵג, שֶׁנֶּאֱמַר: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי.
(2) How was Cain slain? For one hundred and thirty years, Cain became an angel of death, wandering and roaming about, accursed. Lamech, his descendant in the seventh generation, who was blind, would go hunting led about by his young son. At the sight of game, the lad would apprise his father of its whereabouts. One time the lad said to his father: “I see some kind of beast in the distance.” Lamech sent his arrow in that direction, and Cain was slain. As they approached the corpse, the lad saw a horn protruding from the forehead of the slain creature, and he said to his father: “The corpse resembles a man, but a horn protrudes from its forehead.” Thereupon, Lamech cried out: “Woe is me, it is my grandfather.” In his grief, he clasped his hands together, and accidentally struck the child’s head, killing him. As it is said: I can slay a man by a wound of mine and a child by a strike of mine (Gen. 4:23).
Questions:
1. What's the significance of Kayin having a horn?
2. What is the significance of Kayin having a dog?
Answer:
Since people were created in the image of G‑d, animals were afraid of them. In killing Hevel, Kayin lost his Tzelem Elokim. A Godly person has a deep sense of belonging. Kayin is now a wanderer. He struggles to work the land. Post sin Kayin is more like an animal than a human.
Now that he is in the animal world he fears that he will be killed by an animal. And, as a human being who lacks animal strength, he is particularly subject to being killed.
Hashem, not as a reward but as a natural consequence of Kayin's actions, gives Kayin a horn. He has lost his human dignity and now belongs to the animal world.
Tuval Kayin sees something like an animal (כְּמִין חַיָּה) because that's what Kayin was. His existence was somewhere between the animal and the human world.
Questions:
1. Why is Lemech the hunter if he is blind?!?
2. What is the significance of the fact that it is Lemech specifically who killed Kayin?
(1) אבי יושב אהל ומקנה THE FATHER OF SUCH AS ABIDE IN TENTS AND OF SUCH THAT HAVE CATTLE — He was the first of those who pastured cattle, and he dwelt in tents, a month here and a month there, on account of the pasture necessary for his sheep; for when the grass was finished in one place he went away and pitched his tent in another place. There is a Midrashic statement (Genesis Rabbah 23:3) that he built temples for idol worship, (for ומקנה may be read ומקנה –– provoking jealousy), just as you say, (Ezekiel 8:3) "the image of jealousy which provoketh God to jealousy" (המקנה); similarly his brother handled the harp and guitar to make music for idol worship.
(1) תובל קין He refined Cain’s handicraft. The word תובל is connected in meaning with תבלין (spices which give a refined and improved taste to food); he refined and improved the work of Cain by providing weapons for murderers (Genesis Rabbah 23:3).
Original Questions:
1. Why does Kayin name his son Chanoch?
2. Why does Kayin build a city?
3. What is the significance of naming the city in memory of Chanoch?
Hashem did not promise that Kayin would be protect him, but rather that he would be avenged. This is the nature of the world. If you bring violence into the world, eventually that very violence will be your undoing. In a world of animals (lackng Godly dignity) violence is assured. Kayin brought violence into the world and now he pays the price for that in the form of his own progeny.
Kayin understood that he had brought violence to the world. He raised his son to learn the lesson (Chanoch) of his mistake (create a violent world and eventually you will pay the price in the form of the very violence you created). Even after Chanoch passed on, a city was built in his memory so that those who lived there would inculcate the lesson about the dangers of violence. This is our response to sin. To educate and build as a course correction.
The Significance of Seven: Completion (Full circle)
Original Question:
Why is it important that we know the professions of Lemech's children? In what was does it enhance the narrative?
Comparing Kayin And Hevel To Lemech's Children Seven Generations Later:
Analyzing Kayin and Hevel:
Hevel - Shepherd
Kayin - Farmer / Murderer
Analyzing Lemech's Children:
Yaval (Hevel) - Pastured cattle and dwelled in tents (Rashi - Medrash - he built houses for Avodah Zarah)
Yuval (Hevel) - musical instruments (For Avodah Zarah)
Tuval Kayin (Kayin) - forged implements of copper and iron (Rashi: makes weaponry for murder. Kayin killed with his hands. Tuval Kayin perfected the craft of murder and made actual weapons. )
Lesson: We do not always control what we set in motion. Kayin killed Hevel and lost his Godly dignity. Seven generations later his great grandchildren act with no dignity. They build houses of idolatry, play music for idol worship and build weapons to murder others.
Seven generations later Lemech too is a murderer of sorts. Even when he is blind he continues to hunt. To kill is a part of his nature even when he is not truly capable of hunting. He is led by his son (the perfected Kayin) who aids him in the murder of his own ancestor. Kayins sin is the cause of his own demise.
Original Questions:
1. Who did Lemech kill? Which man and which child?
2. Why is Lemech telling this to his wives?
3. What does any of this have to do with Kayin?
4. What is the meaning of if Kayin avenged sevenfold then Lemech is avenged seventy sevenfold? What is the significance of the number seventy seven other than it seemingly has some bearing to the sevenfold vengeance of Kayin?
Answer:
Lemech is telling his wives that the cycle of violence in inevitable. Just as Kayin's sin came back to kill him so too will I one day pay the price for my violence and it will be an ever greater reprisal because that is how the cycle of violence works. No wonder that the very next story in the Torah is the story of the world being destroyed by the flood as a result of mankind's descent into a society of anarchy.
The response of Lemech's wives:
וַיִּקַּח לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים שֵׁם הָאַחַת עָדָה וְשֵׁם הַשֵּׁנִית צִלָּה, אָמַר רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן כָּךְ הָיוּ אַנְשֵׁי דּוֹר הַמַּבּוּל עוֹשִׂין, הָיָה אֶחָד מֵהֶן לוֹקֵחַ לוֹ שְׁתַּיִם, אַחַת לִפְרִיָּה וּרְבִיָּה וְאַחַת לְתַשְׁמִישׁ, זוֹ שֶׁהָיְתָה לִפְרִיָּה וּרְבִיָּה הָיְתָה יוֹשֶׁבֶת כְּאִלּוּ אַלְמָנָה בְּחַיֶּיהָ [נסח אחר: בחיי בעלה], וְזוֹ שֶׁהָיְתָה לְתַשְׁמִישׁ הָיָה מַשְׁקָהּ כּוֹס שֶׁל עֲקָרִים שֶׁלֹא תֵלֵד, וְהָיְתָה יוֹשֶׁבֶת אֶצְלוֹ מְקֻשֶּׁטֶת כְּזוֹנָה, הֲדָא הוּא דִכְתִיב (איוב כד, כא): רֹעֶה עֲקָרָה לֹא תֵלֵד וְאַלְמָנָה לֹא יְיֵטִיב, תֵּדַע לָךְ שֶׁכֵּן שֶׁהֲרֵי הַבָּרוּר שֶׁבָּהֶן הָיָה לֶמֶךְ וְלָקַח לוֹ שְׁתֵּי נָשִׁים, הֲדָא הוּא דִכְתִיב: וַיִּקַּח לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים, שֵׁם הָאַחַת עָדָה, דְּעָדָה מִנֵּיהּ, וְשֵׁם הַשֵּׁנִית צִלָּה, שֶׁהָיְתָה יוֹשֶׁבֶת בְּצִלּוֹ.
“Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is what the people of the generation of the Flood would do: Each one would take two wives for himself, one for procreation and one for intercourse. The one that was designated for procreation would sit as though she were a widow in her lifetime [variant reading: in the life of her husband]. The one that was designated for intercourse, he would give her a sterility potion so she would not bear children, and she would sit by him adorned like a harlot. That is what is written: “He consorts with the barren who will not give birth, and to the widow he will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most outstanding among them and he took two wives. That is what is written: “Lemekh took for himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and the name of the other Tzila” – as she was sitting in his shadow [tzilo].
Note the animalistic fashion in which Lemech and his entire generation (specifically called the generation of the flood) treat their wives. Not with the dignity of an Ezer Knegdo but simply to provide a useful function. Kayin's act of murder brings the loss of Tzelem Elokim which ultimately leads to the loss of dignity in the family unit. In other words, we can draw a straight line from Kayin murdering Hevel and the descent of the entire generation into chaos which would ultimately lead to their demise in the flood.
(ד) וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי (בראשית ד, כג), רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר תְּבָעָן לְתַשְׁמִישׁ, אָמְרוּ לוֹ לְמָחָר הַמַּבּוּל בָּא, נִשְׁמַע לְךָ וְנִהְיֶה פָּרוֹת וְרָבוֹת לִמְאֵרָה. אָמַר לָהֶן (בראשית ד, כג): כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, שֶׁיָּבוֹאוּ עָלַי פְּצָעִים בִּשְׁבִילוֹ, (בראשית ד, כג): וְיֶלֶד לְחַבֻּרָתִי, שֶׁיָבוֹאוּ עָלַי חַבּוּרוֹת בִּשְׁבִילוֹ, אֶתְמְהָא, קַיִן הָרַג וְנִתְלָה לוֹ שִׁבְעָה דּוֹרוֹת, וַאֲנִי שֶׁלֹא הָרַגְתִּי אֵינוֹ דִין שֶׁיִּתְלֶה לִי עַל זֶה. רַבִּי אוֹמֵר הֲרֵי זֶה קַל וָחוֹמֶר שֶׁל חשֶׁךְ, אִם כֵּן מֵהֵיכָן גּוֹבֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁטַר חוֹבוֹ. רַבִּי יַעֲקֹב בַּר אִידֵי בָּעֵי קַמֵּיהּ דְּרַבִּי יוֹחָנָן אִם אִישׁ לָמָּה יֶלֶד, וְאִם יֶלֶד לָמָּה אִישׁ, אָמַר לוֹ אִישׁ לְאֵבָרִים וְיֶלֶד לְשָׁנִים. אָמַר לָהֶן אִיתָא נֵיזֵיל גַּבֵּי אָדָם, אֲזַלּוּן לְגַבֵּי אָדָם, אָמַר לָהֶם עֲשׂוּ אַתֶּם שֶׁלָּכֶם וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אֶת שֶׁלּוֹ. וְאָמְרִין לֵיהּ אַסְיָא אַסֵּי חִגְרְתָךְ, כְּלוּם פָּרַשְׁתָּ מֵחַוָּה הֲרֵי ק"ל שָׁנָה אֶלָּא כְּדֵי שֶׁלֹא תַּעֲמִיד מִמֶּנָּהּ בֵּן, אֶתְמְהָא, כֵּיוָן שֶׁשָּׁמַע כֵּן נִזְקָק לְהַעֲמִיד תּוֹלָדוֹת.
(4) “Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23)
“Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’ He said to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account? “[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This was a rhetorical question: Cain committed murder and yet [his punishment] was suspended for him for seven generations; Genesis 4:15. I, who did not kill anyone, all the more so [punishment] should be suspended for me for that. For seventy-seven generations (Genesis 4:24). Hence, you may be assured that no harm will befall your future offspring. Rabbi says: This is a flawed a fortiori argument: If so, from whom would the Holy One blessed be He ever collect His promissory note? To destroy Cain’s descendants after seven generations.
Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,” why “a man”? Lemekh protested that he, unlike Cain, did not kill a man and a child. Did Cain kill a man or a child? How could his victim be described with both terms? He said to him: He [Abel] was a man in terms of his limbs, Abel was fully grown. but a child in terms of years. Abel lived no more than fifty days (Bereshit Rabba 22:4).
He [Lemekh] said to them: ‘Let us go to Adam.’ They went to Adam [for consultation]. He said to them: ‘You do yours and the Holy One blessed be He will do His.’ You must fulfill your duty to procreate, without regard to what God will do later. They said to him: ‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred and thirty years so that you should not produce a son from her?’ This was a rhetorical question. When he heard this, he consorted [with Eve] to produce offspring.
Lemech's wives refuse to bring children into the world just to be cursed. They understand that the world's descent into animalism will bring about the flood. Adam guides them to continue having children though he has separated from Chava since his sin. Lemech's wives convince Adam to change his ways and look what comes next:
“Adah and Zillah, hear my voice;
O wives of Lamech, give ear to my speech.
I have slain a person for wounding me,
And a lad for bruising me.
(24) If Cain is avenged sevenfold,
Then Lamech seventy-sevenfold.” (25) Adam knew his wife again, and she bore a son and named him Seth, meaning, “God has provided me with*provided me with Or “established for me”; Heb. shath, connected with “Seth.” another offspring in place of Abel,” for Cain had killed him.
Based on the Medrash above, we can now understand the connection between the murder of Kayin and Tuval Kayin and the birth of Shes.
The Torah tells us he is considered a replacement for Hevel.
(א) זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃
In introducing the descendants of Shes the Torah says these are the generations of Adam. Hevel never had children and all of Kayin's progeny are wiped out in the flood. Only through Noach, the righteous descendant of Shes, will Adam'c family survive.
The descendants of Shes mirror the descendants of Kayin
Kayin - (descendant) Mesushael
Shes - (descendant) Mesushelech
Kayin - (child) Chanoch
Shes- (descendant)
Shes (descendant) - Keinan which is some variation of Kayin
Kayin - (descendant) Lemech
Shes - (7th generation descendant) - Lemech (who lives 777 years!)
Note: In the seventh generation both stories come to an apex. Kayin's family continues to bring death to the world and Shes family brings life to the world as Lemech (the second) fathers Noach who will build the Teiva and save the world.
וַאֲחוֹת תּוּבַל קַיִן נַעֲמָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, נַעֲמָה אִשְׁתּוֹ שֶׁל נֹחַ הָיְתָה, לָמָּה הָיוּ קוֹרִין אוֹתָהּ נַעֲמָה, שֶׁהָיוּ מַעֲשֶׂיהָ נְעִימִים. וְרַבָּנָן אָמְרֵי נַעֲמָה אַחֶרֶת הָיְתָה, וְלָמָּה הָיוּ קוֹרִין אוֹתָהּ נַעֲמָה, שֶׁהָיְתָה מַנְעֶמֶת בְּתֹף לַעֲבוֹדַת כּוֹכָבִים.
“And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was Noah’s wife. Why did they call her Naama? It is because her actions were pleasing [ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife]. And why did they call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol worship.
The Machlokes in the Medrash depends on how we see Kayin.
If Naama is idolatrous like her brothers then she is the heir of Kayin.
If in fact Naama was a descendant of Kayin then this is the spark of Godliness that inheres in all things. Humanity's future is the mix of Kayin and Shes (Hevel).
(20) Noah, a man of the soil was the first to plant a vineyard.
Rav and Shmuel disagreed: One says that Ham castrated Noah and one says that Ham sodomized him.
According to the Medrash Noach is the inventor of the plow which makes it easier to plant. But Kayin is the farmer not Hevel (Shes). In planting, Noach deviates from his family's legacy. No wonder that he plants a vineyard which leads to inappropriate intimacy. (Some suggest that the planting of a vineyard was a recreation of the Eitz HaDaas which may have been a grapevine.) We are right back to the animalistic world that was meant to have been destroyed.
The flood was in the year 1656 after the creation of the world. The year 1657 was a shemittah year and therefore Noach's planting was inappropriate.
Shemitah and Yovel as the restoration of Godly dignity.
Shemitah:
The land lays fallow as the farmer recognizes that it is Hashem who provides for him.
Produce is shared by all. Loans are canceled.
Yovel:
Kayin wandered the earth - all ancestral homes are returned to their original owners.
All slaves are freed.