3 Enoch 1 - R. Ishmael Ascends to Heaven
3 Enoch 1
Section: R. Ishmael’s Ascent
Translated by Hugo Odeberg (1928)
CHAPTER I
INTRODUCTION: R. Ishmael ascends to heaven to behold the vision of the Merkaba and 1s given in charge to Metatron
AND ENOCH WALKED WITH GOD: AND HE WAS NOT; FOR GOD TOOK HIM (Gen. v. 24)
Rabbi Ishmael said:
(1) When I ascended on high to behold ! the vision of the Merkaba} and had entered the six Halls, one within the other: (2) as soon as I reached the door of the seventh Hall I stood still in prayer before the Holy One, blessed be He, and, lifting up my eyes on high (i.e. towards the Divine Majesty), I said: (3) “‘ Lord of the Universe, I pray
i-i so DE. A: ‘in my vision the Merkaba’
Chh. i and ii. (Additional, see Introduction, section 7.) Chh. i and ii; which are not extant in BCL, form an introduction to the book, supplying the explanation of the frame of chh. iii—xlviii A, purporting to be revelations and communications given to R. Ishmael by Metatron-Enoch. By the present introductory chapters is indicated that the occasion of these revelations was Rabbi Ishmael’s ascent to behold the vision of the Merkaba (the Divine Chariot). R. Ishmael’s ascension to heaven and intercourse with Metatron, or the Prince of the Presence, forms an intrinsic part of the Legend of the Ten Martyrs, including the so-called Apocalyptic Fragment (BH. v. 167—169, vi. 19-35; Siddur R. ‘Amram Gaon, 3 b, 12 b-13 a; Gaster, RAS’s Journal, 1893, pp. 609 seqq.). The R. Ishmael version of Shi‘ur Qoma is also framed as a revelation to R. Ishmael from Metatron. See further Introduction, sections 7 c and ro. The ‘R. Ishmael’ introduced in these writings is, acc. to them, one of the ten martyrs, contemporary with R. ‘Aqiba, also one of these martyrs with whom he exchanged opinions and contended teachings on mystical subjects, was a High Priest and the son of a High Priest, hence in possession of the Great Divine Name, by force of which he was able to ascend to heaven. The time of the martyrdom was the beginning of the second century.
Behold the vision of the Merkaba. Identical expression: Hek. R. BH. iii. 83. entered the six Halls etc. For the conception of the seven Halls cf. note on ch. xviii. 3 and chh. x. 2, xvi. 1, xxxvii. 1, xxxviii. 1, xlviii c 8 and esp. Hek. R. The Halls are situated in the highest of the seven heavens. The Merkaba and the Throne of Glory are, acc. to the earlier conceptions represented here, located to the seventh Hall. For later developed conceptions cf. Zohar, 1. 38 a-45 b, ii. 245 a-269 a; Pardes Rimmonim, Gate xxiv, and Intr. R. ‘Agiba also narrates his ascent to the seven Halls, in Pirqe R. Ishmael, ch. xviii (Bodl. MICH. 175, foll. 20 a seq.). one within the other, lit. ‘chamber within chamber’, the Halls being arranged in concentric circles. Cf. Mass. Hek. iv (“the seven Halls, one within the other’’).
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4 THE HEBREW BOOK OF ENOCH (CH. I
thee, that the merit of Aaron, the son of Amram, the lover of peace and pursuer of peace, who received the crown of priesthood from Thy Glory on the mount of Sinai, be valid for me in this hour, so that Oafsiel?, the prince, and the angels with him may not get power over me nor throw me down from the heavens”.
(4) Forthwith the Holy One, blessed be He, sent to me Metatron, his Servant (‘Ebed) the angel, the Prince of the Presence, and he, spreading his wings, with great joy came to meet me so as to save me from their hand.
(5) And he took me by his hand in their sight, saying to me: “Enter in peace before the high and exalted King? and behold the picture of the Merkaba”.
. (6) Then I entered the seventh? Hall, and he led me to the camp(s)? of Shekina and placed me before *the Holy One, blessed be He’, to behold the Merkaba.
(7) As soon as the princes of the Merkaba and the flaming Seraphim perceived me, they fixed their eyes upon me. Instantly trembling and shuddering seized me and 1 fell down ? and was benumbed by the radiant image of their eyes and the splendid appearance of their faces; until the Holy One, blessed be He, rebuked them, saying: (8) “My servants, my Seraphim, my Kerubim and my ‘Ophannim ! Cover ye your eyes before Ishmael, °my son, my friend, my beloved one and my glory, that he tremble not nor shudder!” (9) Forthwith Metatron the Prince of the Presence, came and restored my spirit
2 DE: ‘Qaspiel” 3 so with DE. A om. 4 E: ‘fourth’ 5 DE: ‘sight’ ‘appearance’ 6-6 DE: ‘the Throne of Glory’ 7 4A ins. ‘from standing’ DE ins. ‘from my standing place’ 8-8 DE om.
(3) that the merit of Aaron…be valid for me, ‘be valid’, lit. ‘complete, complement my measure’. so that Qafsiel…and the angels with him may not get power over me. Qafsiel is here evidently the guardian of the seventh Hall. The forms Oafsiel and Qaspiel interchange. Qaspiel is one of the guardians of the seventh Hall acc. to Hek. R. xx. Cf. ib. xv and xix. Zohar, ii. 248 b. The form Qafsiel is attested in Zohar, iii. 3 b and S. Raziel, 4b. For the guardians of the Halls, see ch. xviii. 3. (4) sent to me Metatron etc. also acc. to Legend of the Ten Martyrs, BH. vi. 19 seqq. Metatron is sent to take care of R. Ishmael. Cf. Rev. of Moses Yalqut Re’ubent, ii. 67 ab.
(6) camp(s) of Shekina. Cf. note on ch. xviii. 4 and chh. xxxii. 4, xxxv. 3. (7) princes of the Merkaba. Cf. ch. xxii. io. Seraphim. Cf. ch. xxvi.
(8) The Seraphim, Kerubim and ’Ophannim. Cf. chh. xxvi, xxii and xxv. They are here indicated as angels of the seventh Hall by the Merkaba: Merkaba- angels. The highest class of the Merkaba-angels is possibly, acc. to the present representation, the Chayyoth ‘beneath and above the Throne’ of vs.12. Cover ye your eyes. Cf. ch. xxii B 5 seq.
(9) Cf. Ap. Abrah. x (ed. Box): ’* Go, Jaoel, and by means of my ineffable Name raise me yonder man and strengthen him from his trembling”.
CHH. I, I1] INTRODUCTION 5
and put me upon my feet. (10) After that (moment) there was not in me strength enough to say a song before the Throne of Glory of the glorious King, the mightiest of all kings, the most excellent of all princes, until after the hour had passed.
(ir) After one hour (had passed) the Holy One, blessed be He, opened to me the gates of Shekina, the gates of Peace, the gates of Wisdom, the gates of Strength, the gates of Power, the gates of Speech
- (Dibbur), the gates of Song, the gates of Qédushsha, the gates of Chant. (12) And he enlightened my eyes and my heart by words of psalm, song, praise, exaltation, thanksgiving, extolment, glorification, hymn and eulogy?. And as I opened my mouth, uttering a song before ‘the Holy One, blessed be He, the Holy Chayyoth beneath and above the Throne of Glory answered and said: ‘‘ HOLY” and *’ BLESSED BE THE GLORY OF YHWH FROM HIS PLACE!” (i.e. chanted the Qédushsha).