Baruch HaShem this week I leined Revi'i and I had a few haaros on the trop, and some other assorted haaros, BH.
(כב) וַיֹּ֣אמֶר ׀ יְהֹוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃
(22) And God יהוה said, “Now that humankind has become like any of us, knowing good and bad, what if one should stretch out a hand and take also from the tree of life and eat, and live forever!”
First, a cute mnemonic device I came up with for the trop.
The trop of יָד֗וֹ is a Revi'i (which means "4th") and it is pronounced on the Dalet (numerical value of 4) in the passuk.
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The trop of יָד֗וֹ is a Revi'i (which means "4th") and it is pronounced on the Dalet (numerical value of 4) in the passuk.
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(ג) וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהֹוָֽה׃
(3) In the course of time, Cain brought an offering to יהוה from the fruit of the soil;
The trop on the words "And Kayin brought" is a "kadma v'azla" which means "He got up and went." This is in effect what Kayin did by taking the initiative to bring a mincha to Hashem.
(I was inspired to this vort based on a famous vort the Gra says in Parshas Vayigash)
(I was inspired to this vort based on a famous vort the Gra says in Parshas Vayigash)
However, the usage of "kadma v'azla" is not exactly the same. In the case of Yehuda, the Gra is learning that the connotation is that went up ahead of someone who should have gone before him. But in this context, who did Kayin "go ahead" of? Tzarich iyun.
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(כב) וַיֹּ֣אמֶר ׀ יְהֹוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע...
(22) And God יהוה said, “Now that humankind has become like one of us, knowing good and bad...
(כב) וַאֲמַר יְיָ אֱלֹהִים הָא אָדָם הֲוָה יְחִידַי בְּעַלְמָא, מִנֵּהּ לְמִידַע טַב וּבִישׁ...
(22) Adonoy Elohim said, Behold, the man has become unique, on his own knowing between good and evil...
Onkelos here doesn't explain the passuk as per how it is divided based the trop, rather he splits it at a different point.
In an extensive Maamar, Akeidas Yitzchak explores the distinctions between humans and angels concerning their knowledge and abilities.
In his discourse, he brings a few approaches to this enigmatic passuk from various meforshim. The comparison of man to be "like G-d" by potentially eating from the Etz HaChaim certainly needs explanation, and he goes into Onkelos' explanation as well.
Ayin sham!
In an extensive Maamar, Akeidas Yitzchak explores the distinctions between humans and angels concerning their knowledge and abilities.
In his discourse, he brings a few approaches to this enigmatic passuk from various meforshim. The comparison of man to be "like G-d" by potentially eating from the Etz HaChaim certainly needs explanation, and he goes into Onkelos' explanation as well.
Ayin sham!
I'd like to offer another reason why Onkelos diverted from the trop, based on a different place in the Torah where Onkelos will veer away from any connotation that Hashem is being counted as among the angels but we know that Hashem's Essence is beyond even being "one of the angels." See my essay to Haazinu 5784.