This paper is a comparison of narrative in Genesis and Midrash Genesis Rabbah, using as a sample each text's version of the story of Cain and Abel. The paper begins with a survey of the study of Bible as literature and Midrash as literature, examining the work of Robert Alter, Meir Sternberg, Wesley A. Kort, Isaak Heinemann, Ofra Meir, David Stern and Jacob Neusner. Following this is a close reading and poetic analysis of the two primary texts, then a summary and comparison of narrative conventions and techniques. Narrative is examined according to the considerations of plot, character, narration and meaning. Further conclusions are drawn regarding the different portrayal of God in biblical and midrashic discourse, attitudes toward paradox and ambiguity, and strategies for achieving ideological and rhetorical goals.

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In this study, I propose through the thought of Jacques Ellul that humanity has perverted the original creation. In doing so, we have constructed what I will call a Counter-Creation; a second creation. In this counter-creation, mankind has replaced the creativity and the fluidity of the original. Along with this I argue in the second chapter that we have socially constructed new gods, which I will call sacred myths. These sacred myths are unquestionable, and hold power over against humanity. In the third chapter, I depart from Ellul, and go beyond his reflections on the vanity of life, on the vanity of socially constructing the world around us. Through the story of Cain and Abel, I propose that in Qoheleth there are two types of vanities in play: One that is unrighteous and one that is righteous. In doing so, I hope to help people recognize their finitude, while not being paralyzed or being tempted to plunge into chaos due to the meaninglessness of life.