3 Enoch 48 - Metatron Reveals the Cosmic Secrets
3 Enoch 48
Section: Cosmic Visions
Translated by Hugo Odeberg (1928)
CHAPTER XLVIII (a).
Metatron shows R. Ishmael the Right Hand of the Most High, now inactive behind Him, but in the future destined to work the deliverance of Israel
R. Ishmael said: Metatron said to me:
(1) Come, and I will show thee the Right Hand of MAQOM, laid behind (Him) because of the destruction of the Holy Temple; from which all kinds of splendour and light ‘shine forth? and by which the 955 heavens were created; and whom not even the Seraphim and
I-I ins. with E. A has a lacuna.
Ch. xlviii (a). Ch. xlviii(a) is an apocalyptic eschatological fragment, closely connected with that contained in ch. xliv. 7-10. Like the latter it uses the symbolical expression of the Right Hand of MAOOM as representing Israel and the Kingdom of Heaven on earth. The inactivity of God’s Right Hand—its being laid behind him —is the symbol of Israel’s oppression and sufferings among the nations of the world and the temporary suspension of the realization of the Kingdom of Heaven on earth. The deliverance of God’s Right Hand is the deliverance of Israel and the establishment of the Heavenly Kingdom. Besides, God’s Right Hand also repre- sents God’s activity for bringing about the deliverance, and is the instrument of the realization of the Kingdom. |
Vss. 1-4 are in the frame of the present section: R. Ishmael is represented as shown the Right Hand of Maqom and sees the five streams of tears that go forth from its five fingers: it is bewailing the downfall of Israel. Vss. 5-10 on the con- trary cannot in a strict sense be joined into that frame: without any transition we are there presented with a picture entirely eschatological and treating of the end of times that will see the final redemption: God himself will deliver His right Hand and by it work salvation for Israel and set up His Kingdom, the establishment of which will be marked by the appearance of Messiah and the banquet for the righteous in the restored earthly Jerusalem.
The fragment is distinguished by a more frequent use of scriptural quotations than the other chapters of the section and of the present book in general (with the exception of chh. xxiii and xxiv).
(1) the Right Hand of MAQOM, laid behind (Him) because of the destruction of the Holy Temple. The inactivity of God’s Right Hand is here connected with the destruction of the Holy Temple. The cause of its continued inactivity is acc. to ch. xliv. 7-10 the sins of the wicked, here it is hinted that the dearth of saints and righteous in Israel accounts for its present downfall.
The destruction of the Holy Temple, the sign of the downfall of Israel, also implied the total suspension or cessation of the activity for the realization of the Kingdom on earth (the cessation of the activity of the Divine Right Hand), and this again was caused by the sins of Israel. The real catastrophe in the destruction of the Temple was the removal of the Shekina from earth, the presence of the Shekina in the Temple having made it the representative of God’s Kingdom on earth. See Lam. R. Proém. 24. (God removes his Shekina from the Temple on account of Israel’s sin, and this is the cause of the destruction of the Temple. “I have no longer an abode on earth’).
by which the 955 heavens were created. Cf. ch. xliv. 7: ‘thy right hand that is behind thee, wherewith thou didst stretch out the heavens and the earth and the
CH. XLVIHI(A)] METATRON SHOWS R. ISHMAEL SECRETS 155
the ‘Ophannim are permitted (to behold), until the day of salvation shall arrive.
(2) And I went by his side and he took me by his hand and showed me (the Right Hand of MAQOM), with? all manner of praise, re- joicing and song: and no mouth can tell its praise, and no eye can behold it, because of its greatness’, dignity, majesty, glory and beauty.
(3) *And not only that“, but all the souls of the righteous who are counted worthy to^? behold the joy of Jerusalem, they are standing by it, praising and praying before it three times every day, saying
2 E: ‘and’ 3 A: ‘great greatness’ 4-4 E om. 4a lit. ‘and’
heavens of heavens’. The 955 heavens are, acc. to Masseket Hek. iii, above the seven heavens, constituting the Divine World from which the Holy One goes down when manifesting himself in the ‘Araboth on the Throne of Glory: “in the hour when the Holy One, blessed be He, descends from the 955 heavens and seats himself in the ‘Araboth upon the Throne of Glory…”. Y. Ch, s.v. Mal’*kim, no. 98, derives the number 955 by gematria from the letters of hassématm (=‘the heavens’, the final m&m counted as 600). Metatron alone of all the heavenly household can ascend into goo of these heavens, but the remaining 55 heavens are the exclusive abode of the Holy One. Cf. Lam. R. Proém. 24. In Seder Gan ‘Eden, BH. iii. 139, the many heavens above the seven heavens are also connected with the 18,000 worlds, and both are conceived of as the impenetrable ’ Tenseits? into which no one from the manifested universe, whether from heavens or earth can enter. ‘‘A multitude of heavens above heavens did the Holy One, blessed be He, create—and the(se) highest heavens have no measure and no place (but they are the place of the worlds, cf. the similar saying about God). . .and no eye has seen these higher heavens except …God alone. . .and the 18,000 worlds (above the many thousands of worlds that are attached to and comprised in the seven heavens) have not been entered by any one save the Holy One, blessed be He, alone, as it is written (quoting Ps. Ixviii. 18, cf. note ch. xxiv. 17)…for there is none who knows them save H’…alone’’.
whom not even the Seraphim and the ‘Ophannim are permitted to behold. The Seraphim and the ’Ophannim are apparently represented as the two highest classes of Merkaba-angels, in agreement with the angelological section (chh. xxv, xxvi).
(3) all the spirits of the righteous who are worthy and (i.e. to) behold the joy of Jerusalem, are standing by it. The spirits of the righteous have their abode in the Presence of the Holy One, as acc. to ch. xliii. The ‘joy of Jerusalem’ may refer either to the earthly or to the heavenly Jerusalem. The centre of the Messianic Kingdom in the end of times is acc. to vs. 10 the earthly Jerusalem. But the wording rather supports the interpretation of the expression ‘the joy of Jerusalem” as re- ferring to the heavenly Jerusalem: the spirits of the righteous are counted worthy and (are now) beholding the joy of Jerusalem. For the conception of the heavenly City, and its different shades (the pre-existent Jerusalem, preserved with God in heaven; the heavenly city which is to descend on earth in the future age; ‘‘the heavenly counterpart of the earthly city, the eternal reality of which the literal city is but a shadow ”) in Apocalyptic, cf. 2 En. lv. 2, 4 Ez. viii. 52 (x. 26 seq., 54, vii. 26, xiii. 36), 2 Bar. iv. 2-6, Rev. xxi. 2, 9-xxii. 8 (Hebr. xi. 10-16, xii. 22, xiii. 14, I En. xc. 28, 29) and for a full discussion see Box, Ezra-Apocalypse, pp. 198 seq. (further references given there). CHARLES, Commentary on Rev., ch. xxi. 2, 10, BoussET, Die Offenbarung Johannis, 5 Aufl. 1906, pp. 453 seqq. The heavenly Jerusalem is, acc. to TB. Chag. x2 b, contained in Zebul (the fourth heaven), acc. to Alph. R. ’ Agiba, BH. ii. 21, in Shechaqim (the third heaven). Here it is perhaps
156 THE HEBREW BOOK OF ENOCH _[CH. XLVIII(A)
(Is. li. 9): * Awake, awake, put on strength, O arm of the Lord” according as it is written (Is. lxi. r2): “He caused his glorious arm to go at the right hand of Moses “.
(4) In that moment the Right Hand of MAQOM was weeping. And there went forth from its five fingers five rivers of tears and fell down into the great sea and shook the whole world, according as it is written (Is. xxiv. 19, 20): “‘The earth is utterly broken (1), the earth is clean dissolved (2), the earth is moved exceedingly (3), the earth shall stagger like a drunken man (4) and shall be moved to and fro like a hut (5)”, ë five times corresponding to the fingers of his Great Right Hand.
(5) But when the Holy One, blessed be He, sees, that there is no righteous man in the generation, and no pious man (Chasid) on earth, and no justice in the hands of men; and (that there is) no man like unto Moses, and no intercessor as Samuel who could pray before MAQOM for the salvation Sand for the deliverance, and for His Kingdom, that it be revealed in the whole world; and for His great Right Hand® that He put it before Himself again to work great’ salvation by it for Israel, |
5 E ins.: ‘behold’ 6-6 E om. 7 E om.
regarded as having its place in the highest heaven by the Throne, since there is probably the permanent abode of the spirits of the righteous.
(4) the Right Hand of MAQOM was weeping. Cf. Ber. 3a: the Voice goes forth three times every day (night) in the ruins of the Temple, bewailing its destruction and the dispersion of Israel among the idolatrous nations, and Lam. R. Proëm. 24: God weeping on account of the destruction of the Sanctuary.
five rivers of tears…shook the earth…five times. The number ‘five’ is deduced from the passage Isa. xxiv. 19 seq. from the five repetitions in that passage of expressions conveying the same thing: the earth being shaken.
(5) This and the following verses contain an eschatological piece treating of the final consummation by God himself in the end of times. No effort is made by the writer to reconcile it with the frame of the preceding acc. to which R. Ishmael is standing by Metatron’s side beholding the Right Hand of God.
when the Holy One, blessed be He, sees, that there is no righteous man in ’ the generation, etc. The deliverance of Israel and the establishment of the King- dom on earth was to have been brought about as a consequence of the intercessions and prayers of the righteous and pious among the Israelites, see vs. 8. As the ideal examples of intercessors in the past the writer points to Moses and Samuel, cf. vs. 6. The identity as final goals of the deliverance of Israel, the revelation of the Heavenly Kingdom on earth and the reinstating of God’s Right Hand in its right position and activity is here expressed: who could pray. . .for the deliverance, for His Kingdom, that it be revealed in the whole world; and for His great Right Hand, that He put it before Himself again. ‘Again’, i.e. ‘as in the ancient days, in the generations of old’ (Is. li. 9) when it wrought salvation for Israel by the Red Sea (Is. li. 10) or when it stretched forth the heavens and laid the foundations of the earth (ch. xliv. 7 and Is. li. 13).
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(6) then forthwith will the Holy One, blessed be He, remember His own justice, ?favour, mercy? and grace: and He will deliver His great Arm by himself, and His righteousness will support Him. According as it is written (Is. lix. 16): ““And he saw, that there was no man”—(that is:) like unto Moses who prayed countless times for Israel in the desert and averted the (Divine) decrees from them— ‘and he wondered, that there was no intercessor “—like unto Samuel who intreated the Holy One, blessed be He, and called $*unto Him??, and.he answered him and fulfilled his desire, even if it was not fit (in accordance with the Divine plan), according as it is written (1 Sam. xii. 17): “Is it not wheat-harvest to-day? I will call unto the Lord”. |
(7) And not only that, but He joined fellowship with Moses ?in every place?, as it 1s written (Ps. xcix. 6): ‘‘ Moses and Aaron among His priests’. And again it is written (Jer. xv. 1): “Though
8-8 E om. 8a-8a Eom. 9-9 Eom. ro & adds: ‘and Samuel among them that call upon His name’ 11-11 &: ‘and He says’
(6) then forthwith will the Holy One, blessed be He, remember His own justice, favour, mercy and grace: and He will deliver… The final con- summation brought about by God Himself is the burden of the whole fragment. The thought here is, that when the expectations for prayers and intercessions from the righteous in Israel are shown to be in vain, then God will support His work for the deliverance of Israel, i.e. the establishment of His Kingdom, by His own righteousness, merits and mercies: on their ground the establishment of the King- dom by God Himself and alone will be justified—in spite of the lack of merits on the part of Israel.
Moses and Samuel. The interceding power of Moses with the Most High is a frequent theme in Rabbinic; it is especially attached to the narrative of the golden calf of Ex. xxxii (TB. Ber. 32a, Meg. 24a, Ex. R. xlvii. 14, Num. R. i1. 14, Deut. R. i. 2). Cf. also Midrash Petirath Moshe, BH. i. 121 (Moses says: Rather sooner let Moses and a thousand iike him perish than that one of the people of Israel should perish!” ib, BH. i. 129: “‘ Numerous times did Israel provoke me to anger, but he (Moses) prayed for them and placated me”). Cf. further TB. Ber. 7a, Yoma, 36 b, Baba Bathra, 8 a.
‘The verse, Is. lix. 6, ‘And he saw that there was no man’ etc. is also in ’Othioth ha-mMashiach, BH. ii. 60, used of the end of times, preceding the appearance of Messiah ben Joseph. and His righteousness will support Him. This re-echoes the latter part of the quoted passage (Is. lix. 6): ‘his righteousness, it sustained him’.
Samuel. . .fulfilled his desire, even if it was not fit. The scriptural reference, ı Sam. xii. 17, is to support the statement that God granted Samuel his requests, even when their fulfilment might not be in accordance with His own plan. To understand this the following part of the passage must be supplemented: “‘…I will call unto the Lord and he shall send thunder and rain, that ye may perceive and see that your wickedness is great…so Samuel called unto the Lord, and the Lord sent thunder and rain”. The underlying idea is that God on this occasion inter- rupted the pre-determined course of events (implying a weather not destructive for the wheat-harvest) in favour of Samuel (sending thunder and rain).
(7) He joined fellowship with Moses, ‘nizdawweg’: associated Himself with, revealed Himself face to face to.
158 THE HEBREW BOOK OF ENOCH __[CH. XLVIII(A)
Moses and Samuel stood before me” (Is. lxiii. 5): ‘‘ Mine own arm brought salvation unto me”.
(8) “Said the Holy One, blessed be He” in that hour: How long shall I wait for the children of men” to work salvation according to their righteousness “for my arm? For my own sake and for the sake of my merit and righteousness will I deliver my arm and l5by 1t!$ redeem my children from among the nations of the world. As it is written (Is. xlviii. 11): “For my own sake will I do it. For _ how should my name be profaned”’. |
(9) In that moment will the Holy One, blessed be He, reveal His Great Arm and show it to the nations of the world: for its length is as the length of the world 16 and its breadth is as the width of the world. And the appearance of its splendour is like unto the splendour of the sunshine in its might, in the summer solstice.
(10) Forthwith Israel will be saved from among the nations of the world”. And Messiah will appear unto them and He
12-12 E: ‘The Holy One, blessed be He, will say (in that hour)’ 13-13 E:
‘my children’ 14-14 so EF. A: ‘as my arm’ 15-15 E om. 16 E adds: ‘from one end of the world to the other’ 17-17 E: ‘them’
(8) How long shall I wait for the children of men (E£: my children) to work salvation according to their righteousness. ‘lhe salvation was ideally to be brougbt about by the righteousness and merits of Israel (in particular by their proclaiming His sovereignty every day in their prayers), but in the present lack of righteousness in Israel God will depend only on His own merit and righteousness.
The expression, ‘how long shall I wait for my children to work salvation’, shows that ‘ the righteous and pious man’ (vs. 5) of whose total absence from within Israel the writer is conscious does not refer to a desired leader—in spite of the fact that Moses and Samuel are chosen as examples of righteous intercessors—but to a whole class of saintly men whose prayers and intercessions would have had the effect of drawing the Shekina and with it the Kingdom of Heaven down to earth again.
The symbolical expression, ‘the Right Hand’ of the Holy One, is in vss. 6-10 changed into that of ‘God’s Arm’. To the writer these two terms are apparently synonymous, since already, vs. 3, the ‘arm of the Lord’ in Is. li. 9 and ‘ His glorious arm’ in Is. Ixiti. 12, are made to refer to ‘the Great Right Hand’ of God. The variance of expressions is merely a reflection of the phraseology of the scriptural passages referred to in the fragment.
(9) In that moment will the Holy One, blessed be He, reveal His Great Arm and show it to the nations of the world. The scriptural basis for this statement is given at the end of the following verse (Is. lii. 10): ‘‘The Lord hath made bare his holy arm in the eyes of all the nations”. The revelation of the Arm is the revelation of the Kingdom but at the same time the Arm is the instrument for the realization of the Kingdom on earth.
its length is as the length of the world etc. Cf. ch. xxxii: God’s sword ‘like a lightning from one end of the world to the other’.
(10) Forthwith Israel will be saved from among the nations of the world— i.e. Israel’s dominion will be established.
And Messiah will appear unto them and He will bring them up to Jerusalem. In contrast with ch. xlv. 5 this fragment apparently knows only one Messiah, the
CH. XLVIII(A)] METATRON SHOWS R. ISHMAEL SECRETS 159
will bring them up to Jerusalem with great joy. And not only that but
A: E:
they will eat and drink for they will Israel will come from the glorify the Kingdom of Messiah, of four quarters of the world the house of David, in the four quarters and eat with Messiah. But of the world. And the nations of the the nations of the world world will not prevail against them, shall not eat with them,
Messiah of the house of David; his role is to lead the dispersed Israelites up to Jerusalem. No Messianic wars bringing about the victory of Israel and the Kingdom are mentioned (contrast ch. xlv 75.)—on the contrary the actual consummation is to be effected by God Himself, through the aid of His Arm. Hence Messiah’s role here is essentially passive: ‘he will appear, be revealed to them’. Cf. 1 En. xx. 37, 38, lxii. 6, 7, 4 Ez. vii. 28 (my Son, the Messiah shall be revealed, together with those who are with him”), 20. xiii. 32 (“then shall my Son be revealed’), 2 Bar. xxix. 3 (“it shall come to pass… .that the Messiah shall begin to be revealed’), Mysteries R. Shimeon B. Yochai, BH. iii. 80 (“after that the Holy One, Blessed be He, will reveal to them Messiah, the son of David… Messiah will spring forth”), TB. Sukka, 52 b. In ch. xlv. 5 and 2 Bar. xl, on the other hand, the role of Messiah is decidedly active.
they will eat and drink (4)—Israel will come. ..and eat with Messiah (£). The Kingdom of Heaven as a feast is a well-known picture in the Gospels and Rev.: Matt. viii. 11, xxvl. 29, Luke xiv. 15-24, xxii. 16, 18, 30, Rev. ii. 7, iii. 20, xix. 9. For the banquet prepared for the righteous (with Messiah in the time to come) cf. 1 En. lxii. 14 (* And with that Son of man shall they [the elect] eat and lie down and rise up for ever and ever”), 2 En. xlii. 5 (* At the last coming they will lead forth Adam with our forefathers, and conduct them there that they may rejoice as a man calls those whom he loves to feast with him”), 2 Bar. xxix. 3, 4 (‘‘ Messiah shall then begin to be revealed…And Behemoth and Leviathan shall be for food for all that are left’’), Pirge Aboth, tii. 20(‘‘ Everything is prepared for the banquet”), Pesikta, 118 b (‘‘ Behemoth and Leviathan are reserved for the feast of the righteous in the time to come”), Pirge Mashiach, BH. iii. 76 (““ Then [in the Messianic time] will the Holy One, blessed be He, make a feast for the righteous on Behemoth, Leviathan and the wild beasts of the field [Ps. i. 11, lxxx. 13]”’), Mysteries R. Shimeon ben Yochai, BH. iii. 80 (* And Jerusalem will come down built and completed from heaven and Israel will dwell therein in safety for thousand years and will [sit and] eat Behemoth and Leviathan and…the wild beasts of the field [z12-ha-sSade, cf.. above, perhaps treated as a technical term]’’). Cf. Bousset, Rel. des Fudentums, and ed., p. 327, BOX, Ezra-Apocalypse, p. 208.
To this conception is correlated that of the righteous in the future enjoying the (fruits of) the Tree of Life and spices of the Garden of Eden. Cf. ch. xxiii. 18, 1 En. xxv. 5, 2 Hn. ix, Test. Levi, 18, Sibyll. 11. 318, tli. 46, Num. R. xiii. 3.
(E) But the nations of the world shall not eat with them. Cf. and contrast St Matthew viii. 11, 12: “ many shall come from the east and the west and shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness”. Cf. and contrast also Rev. xxi. 8 and especially xxi. 24, 27: “and the nations of the world shall walk in the light of 16 (the glory of God in Jerusalem) and the kings of the earth do bring their glory and honour into it…and there shall in no wise enter into it any thing that defileth…”. |
Jerusalem is here obviously the earthly City: the nations of the world are outside its precincts, even desiring to conquer it: (A) ‘the nations of the world will not
160 THE HEBREW BOOK OF ENOCH [CH. XLVIII(A, B)
as it is written (Is. lil. ro): °° The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God”. And again (Deut. xxxii. 12): “The Lord alone did lead him, and there was no strange god with him”. (Zech. xiv. 9): ’ And the Lord shall be king over all the earth”.
CHAPTER XLVIII (cont.) (B)
The Divine Names that go forth from the Throne of Glory,
crowned and escorted by numerous angelic hosts through the
heavens and back again to the Throne—the angels sing the ‘Holy’ and the ‘ Blessed’
AEFGH: K: (1) 1 These These are the seventy-two names written on the heart
ı FGH begin: ‘The Holy One, blessed be He, has seventy names that are explicit, and the rest that are not explicit are innumerable and unsearchable. And these they are. (The names are missing.) These are the names etc.
prevail against them. There is no idea of a new earth nor even of the heavenly Jerusalem coming down (although this is not actually refuted). Contrast the passage in Mysteries R. Shimeon ben Yochat, BH. iii. 80, cited above, and Rev. xxi. The tradition embodied in the present fragment thus bears marks of being rather old (or at least archaistic).
(A) the Kingdom of Messiah, of the house of David. There is no hint that the kingdom of Messiah here is conceived of as temporary. On the contrary it is from the context to be identified with the Kingdom of Heaven, the Kingdom of God, see the reference to Zech. xiv. g: “And H’ shall be king over all the earth”. The Kingdom of Messiah as identical with the Kingdom of Heaven represents the final consummation, in approximately the same sense as that of the prophetic eschatologies from which passages are drawn as scriptural support.
Ch. xlviii cont. (B, C and D). The additional fragments now following, in the translation marked ‘ch. xlviiz B, C and D’ resp. entirely break off the continuity with the preceding. Not only is the frame of the present section and of all the rest of the book altogether abandoned, but there is also no connection whatsoever with the immediately preceding part of the chapter. B, treating of the Divine Names, is introduced without reference to any spokesman (in the preceding parts: R. Ishmael- Metatron). C, a short Enoch-Metatron piece is latd in the mouth of ‘the Holy One, blessed be He’. D, dealing with the 7o names of Metatron and the revelation of the treasuries of wisdom to Moses, is partly attributed to Metatron (vss. 6, 7), partly in general narrative form.
Neither E nor A can be made responsible for putting these additional fragments in their present place. In A they follow immediately on the preceding without the slightest break in the text; hence it is safe to conclude that they were already extant as concluding parts of the book in the Ms. that A copied. Since A is in no way directly dependent on £, nor vice versa, both must be traced back to a common source in which the said fragments had been embodied.
The same fragments, however, recur in printed editions of the well-known Alph. R. ‘Agqiba (rec. A), letter “Aleph (although missing in some editions). And the ms.
CH. XLVIII (B)] DIVINE NAMES 161
AEFGH: K: | | are the names of the Holy One, blessed be He: SS, SeDeQ {righteous- of the Holy ness}, SaHI’eL SUR {Is. xxvt. 43, SBI, SaDdIQ
in the text-critical notes referred to as m-5 (Lm), explicitly states its indebtedness for its recension of C 3-10, 12 and D (abridged) to Alph. R. ‘Aqiba. |
A common feature of A and E on one hand and the editions of Alph. R. ‘Aqiba on the other is, that in the fragment B the actual Divine Names, there referred to, are missing—and were apparently missing already in the mss. on which the said printed editions of ’Othiyyot R. ‘Agiba were based (since they contain no express statement as to their being omitted in print, as in the case of the names of Metatron, fragment D, see text-notes, 1D.).
In Bodl. micu. Add. 61, fol. 13 a, however, following on a recension of the so-called Sepher ha-gQoma and Seder Mat‘ase Bereshith (fol. 12 b) there occurs a fragment which no doubt is closely related to the present fragments—ch. xlviii B, c— although it represents only an abridged version. This fragment is embodied in text and translation in a separate column and is marked ‘K’ and > resp. The distinguishing feature of K is that it gives the Divine Names and thus supplements the other sources.
Cf. further note on ch. xlviii c beginning and introduction.
(1) (K): These are the 72 names… FGH count 70 ‘names that are ex- plicit’, and besides them innumerable names ‘that are not explicit’. Ch. xlviii C 9, D5, also refer to the ‘7o names of the Holy One’. The tension between the two tendencies of giving the precedence as holy or mystical number to 70 or 72 resp. is noticeable in the case of the Divine Names as well as of the Princes of Kingdoms (cf. note on ch. xvii. 3). In Add. 27180, foll. 39 b-61 a the Divine Names are given as 72, likewise in S. ha-Chesheqg, where the (72) names are enu- merated (Add. 27120, fol. 17 b). Cf. also the conception of the 72-lettered name.
that are written on the heart of the Holy One… The specific place of the Divine Names is in different sources differently designed. The names are sometimes represented as written on the Fearful Crown, sometimes on the Throne, sometimes on the forehead of the Most High. Cf. the quotation from Alph. R. ‘Agiba in note on ch. xxxix. 1. Here the Names are represented as written on the heart of the Most High. In the Shi‘ur Qoma or Sepher ha-qQoma, treating of the various members of the Godhead, it is said: “on the heart of the King of Kings there are written 7o names” (Bodl. micH. 175, fol. 18 b; Bodl. opp. 467, fol. 59 a b, in the second recension, the R. Ishmael version; Bodl. Opp. 563, fol. 92 b, also in the R. Ishmael-recension).
The names enumerated here are on the whole identical with those of the Shi‘ur Qoma passage just referred to. The resemblance between K (ch. xlviii B) and that passage is as striking as to prompt the conclusion that one is dependent on the other. Hence the Shi‘ur-Qoma passage in its different readings may be used as a text-critical aid to the present fragment.
The enumeration of Divine Names given here presents the following different categories: (1) firstly, the various synonyms of the Divine Name, originally drawn from the O.T., may be singled out from the rest. They comprise the category of Divine Names known as ‘the Ten Names’. They are here SUR, SADDIQ, SeBAOTH, shapday, ’ELOHIM, YHWH, YaH, Chay, RoKeB ‘ARaBOTH… The omission of the important name ‘EHYE ’asher ’EHYE is, however, remarkable. In the Shi‘ur-Qoma passage this name occurs after SEBAOTH in all the readings. It is probable that it was originally included also in the present fragment. The addition of this name, moreover, gives the number 72 as the number of names, agreeing with the specifica- tion in the opening of the fragment. For the name ’EHYE ’asher ’EHYE cf. ch. xlü. 2. (2) Another category is that of various permutations of the four letters constituting the Tetragrammaton and the “EHYE’, i.e.’ Aleph, Yod, He, Waw. (3) A third category comprises the permutations of other letters, derived from O.T. names or passages
OHB II
2 THE HEBREW BOOK OF ENOCH [CH. XLVIII(B)
AEFGH: K:
One, blessed {righteous}, S‘Ph, SHN, SeBa’oTh {Lord of Hosts}, be He, ShaDda Y (God Almighty), eLoHIM (God), YHWH, SH, DGUL,W’DOM, SSS”,“YW^,’ Y’,‘HW, HB, YaH, HW, WWW, SSS, PPP, NN, HH, HaY {living}, HaY, ROKeB ‘aRaBOTh {riding upon the ‘Araboth, Ps. lxvin. s}, YH, HH, WH, MMMM, NNN, HWW, YH, YHH, HPhs, HS, IL, W,5°,7,”°, QOO (Holy, e Holy}, OSAR, BW, ZK, GIN UR, GINURYa’, Y’, YOD, ’aLePh, H’N, P’P, RW, YYW, “a BBB, DDD, TTT, KKK, KLL, SYS,‘TT’, BShKMLW 1— blessed be the Name of His plo kingdom for ever and ever}, completed
for MeLeK Ha‘OLaM {the King of the Universe},
or from the different systems of substitutions of letters. Lastly a couple of names consist simply of a name of a letter of the alphabet: Yod, ’Aleph and He.
completed for Mélek ha-‘Olam. The right interpretation of this is doubtful to decide. It seems that there was a tradition, according to which tbe explanation of the Divine Names or the series of the Divine Names was permissible as far as to the name MELEK ha ‘OLAM (the King of the Universe). After that name it was not permissible to give explanations or discourses on the basis of the Names. Hence there arose the technical expression ‘‘ad Melek ha-‘Olam’. Cf. e.g. Bodl. opp. 658, fol. ror b. The real meaning of the expression in question here is thus probably (instead of ‘completed for etc.’): here the series is completed with regard to the rule ‘up to the name MELEK ha-‘OLAM but not further’.
Holy, Holy, Holy…Blessed be the Name etc… Blessed be He who gives power to the faint etc. The names are inclosed in the responses of the Qëdushsha and in other glorifications. This is also the case with the names in the Shi‘ur-Qoma fragment which in all readings ends with the response ‘Blessed’. ‘The letters representing the responses ‘ Holy’ (QQQ) and ‘ Blessed’ (BShKMLW) are to be regarded as together forming actual Divine Names, acc. to the Notarigon-system. Some of the other names are perhaps also derived from the responses, e.g. BBB, KKK, KKL. As Divine Names—and not as private additions of praise by the writer—are also to be considered the Nozariqon-complexes at the end of the enumeration. As a support for these statements may be adduced the following commenting remark on Sépher ha-Qoma in Bodl. opp. 658, fol. 102 b: “‘the Names written in this book (Sépher ha-qQoma, thus including the parallel to our passage) are derived from scriptural verses and some of them are deduced from the ‘ Blessed be the name of His glorious kingdom for ever and ever’’’, For the early connection of the Divine Names with the Notarigon-system cf. the so-called Prayer of R. Nehunya ben ha-qQana embodied in the liturgy, the Notarigon of which forms the 42-lettered Name (known as
: ’: ( ’ ’ (A) the names of the Holy One…that go forth…from the Throne of Glory. This echoes the idea represented in ch. xxxix. 1: ‘the explicit names that are written with a flaming style on the Throne of Glory…fly off like eagles on sixteen wings’. See note ad loc. and cf. vs. 2 here: ‘when they bring them back to their place, the Throne’. It is not actually stated here (as in ch. xxxix. 1) that the Names are written on the Throne, only that their place is before or by the Throne, and this in reality accords with the expression of K (and Shi‘ur Qoma): “written on the heart of the King of Kings, the Holy One’, the ‘heart’ being in
CH. XLVIII (B)] | DIVINE NAMES 163
AEFGH: K: BRH LB {the beginning of Wisdom for the children of men}, BNLK W‘Y {blessed be He who gives strength to the weary and increaseth strength to them that have
no might, Is. xl. 29)!
that go forth (adorned) with numerous crowns of fire ? with numerous crowns of flame, ° with numerous crowns of chashmal, with numerous crowns of lightning from before the Throne of Glory. And with them (there are) thousand 9 hundreds9 of power (i.e. powerful angels) who escort them like a king AE: FG: with honour? and pillars® with trembling and dread, with awe and of fire Sand cloud(s)°, and shivering, with honour and majesty and fear, pillars of flame, andwith with terror, with greatness and dignity, with lightnings of radiance glory and strength, with understanding and and with the likeness of knowledge and with a pillar of fire and a (the) chashmal. pillar of flame and lightning—and their light is as lightnings of light—and with the like- ness of the chashmal.
I here follows a short fragment of C, see ib. 2 E ins.: ‘with numerous crowns of righteousness’ 3 FG ins.: ‘with numerous crowns of flashes’ 4-4 E om. 5 EFG ins.: ‘myriads of camps of Shekina and thousand myriads of’ 6 EFG: ‘hosts’ 7 E adds: ‘with glory and strength and with great joy and rejoicing’ 8 so E. A: pillar? 9-9 E om. 10-10 E: ‘and they send forth as it were
lightnings’
Shi‘ur Qoma, the symbolical expression for the centre of the Throne. The Names are probably here as in ch. xxxix. 1 conceived of as self-existent beings. This is confirmed by the fact that they are depicted as crowned ‘with flaming crowns, crowns of chashmal, crowns of lightnings etc.’ and as escorted like ‘kings’ or ‘mighty and honoured princes’ (vs. 2) by hosts of angels. As self-existent heavenly beings the Names are naturally pictured in the form of angels: crowned (cf. note on ch. xviii. 1, xvi. 2, xl) and winged (acc. to ch. xxxix. x). Cf. vs. 2. For the conception of the Names as crowned cf. Alph. R. ‘Aqiba, BH. iii. 24, where the letters of the Divine Name (EHYE YHWH) are depicted as crowned: ‘‘and all of them (the letters) are crowned with crowns of brilliant flashes”’; 7b. BH. iii. 36: ** At the hour when the Holy One, blessed be He, enters the Merkaba…then the letters on the Merkaba come to meet him with songs. ..and the Holy One, blessed be He, embraces them, kisses them and wreathes two crowns on each one of them: a crown of kingship and a crown of glory”. Notice the hypostasized character of the letters (of the Divine Names) in the last quotation.
crowns of chashmal. . .with the likeness of chashmal. The chashmal, derived from Ezek. 1. 4, is regarded as a celestial matter or substance. Cf. ch. xxxvi. 2 and note on ch. xxxiv. 1 (esp. the quotation from Midrash Konén, ib.). From the same word is also derived the angelic class Chashmallim (cf. chh. vii and xlviii c 4).
thousand hundreds of power, i.e. angels. For this expression denoting angels cf. ch. xxxvi. 1 (‘the Nehar di-Nur rises with many thousand thousands and myriads of myriads of power’). EFG in fact read ‘hosts’ instead of ‘hundreds’,
LI-2
164 THE HEBREW BOOK OF ENOCH [CH. XLVIII (B}
(2) And they give “glory unto them and they answer™ and cry before them: Holy, Holy, Holy. *: And they roll (convoy)? them through every heaven as mighty and honoured princes. And when they bring them all back to “ihe place of the Throne of Glory, then all the Chayyoth by the Merkaba open their mouth in praise of His glorious name, saying: “‘ Blessed be the name of His glorious kingdom for ever and ever”.
CHAPTER XLVIII (cont.) (©) An Enoch-Metatron piece
AEFGH: K: (1) Alepht I made him (1) “I seized him, and I
ti1-11 EG: ‘unto them glory and praise of strength’ 12 GF add: ‘As it. is written (Is. vi. 3): and one cried unto another and said: Holy, Holy, Holy’ 13 E corr.: ‘fill’ 14-14 so EFG and H. A: ‘their place’ 15 E adds: ‘And those names of the Holy One, blessed be He, that are not explicit, are innumerable and unsearchable. And these they are (!): ADIRIRON, Holy, Holy, Holy—I have written it in another place—KPhTBIB, that is YaH, the great: name. They are written in another place’
Ch. xlviii(C). 1 Æ: ‘thousand thousands’
(2) And they give glory unto them and they answer and cry before them: Holy, Holy, Holy. ..(and the Chayyoth say:) Blessed etc. The ‘going forth’ of the Names from the Throne of Glory is thus here, as in ch. xxxix. 1, connected with the heavenly performance of the responses of the Qédushsha. Cf. vs. 1 (K). In ch. xxxix the performance of the Oédushsha is treated as the central event to which the ‘flying of’ of the Divine Names was an accessory, here the representation = is rather the reverse: the central interest is attached to the Names, the Qédushsha- responses are even represented as addressed to the Names (just as the Divine Names are the objects of prayers and glorifications from the side of man).
they roll them. The ‘rolling’ is perhaps to be understood as referring to the names as angels mounted on wheels, cf. chh. xviii. 25, xxii. 7.
Ch. xlviii (c). This fragment is a version of the Enoch-Metatron tradition and. exhibits traits very much resembling those of the Enoch-Metatron piece contained in chh. ili-xv of the present book. In fact, vss. 1-g present the same details as those of chh. iti-xv, although in an epitomized form, vss. 10-12 add statements about Metatron’s functions as establisher of the Divine decrees and as teacher of the prematurely dead children.
Both in A, E and the editions of Alph. R. ‘Aqiba the present fragment appears as a sequel to the fragment treating of the Divine Names (ch. xlviii B), and likewise in K. In the present context of AE as well as of edd. Alph. R. ‘Aqiba there seems to be no internal connection between the two. In AE the fragment, ch. xlviii 5, in its present form gives the impression of being quite out of place. Its only appro- priate place would have been by ch. xxxix (also treating of the Divine Names). And also in Alph. R. ‘Agiba—although of a much looser structure than the present book—the reason for placing the fragment B in the context in which it is now introduced is not very apparent. The insertion of the fragment c, on the other hand,
CH. XLVIII(C)] SHORT ENOCH-METATRON PIECE 105
EFGH: K: | $trong, I took him, I ap-| took him and I appointed ointed him: (namely) Me+ him’’—that is Enoch, the
is justifiable both as regards the present book and as regards the Alph. R. ‘Agqiba: in the present book in view of its dealing with Enoch-Metatron, in Alph. R. ‘Aqiba, letter ^ Aleph, on account of its beginning with ’Aleph, representing the Notarigon (or mnemotechnical formula) for the three opening words *‘f3W (I made bim strong’), (‘I took him’), *rp5 (‘I appointed him”), 59’w — . The close connection that seems to prevail between the two fragments is hence neither to be explained by the assumption that they originally belong to Alph. R. ‘Aqiba (and when borrowed by other writings having been regarded as a unit) nor by the same assumption applied to the present book.
The explanation is presumably to be found in K, the only version that preserves the enumeration of the Divine Names in fragment B, an enumeration which must be presupposed as the original part of the fragment. In this enumeration of the Divine: Names we find the word ‘’Aleph’ as one of the Names (the 55th from the beginning). The ‘’Aleph’ as representing the sentence ‘I seized him, I took him, I appointed him (K)’ is now the starting-point and basis of the exposition of the fragment, ch. xlviii c. Hence it is possible to conjecture that the present fragment in reality is framed as a ‘midrash’ (in the proper sense) on the Divine Name ’ Aleph. On such a hypothesis the close connection between B and c would be easier to understand. Both B and c may have originated in the circles attaching great im- portance to the conception of Metatron, God’s representative—whose names are based upon the names of his Creator (cf. vs. 9, chh. iii. 2, iv. 1, x. 3 seq., xii. 5). Among the Divine Names the ’Aleph was chosen here as symbolizing the relation between the Holy One and His vice-regent, Metatron. ’Aleph is represented as the symbol of God’s sovereignty in Alph. R. ‘Aqiba, in passages preceding the version of B and c. ‘Aleph as the name or one of the names of the Godhead is also vindicated by the Shi‘ur Qoma passage (cf. above on ch. xlviiiB). ’Aleph, Beth, etc., as symbolical for the Godhead, expressing different aspects of the Divinity, are dwelt upon in TB. Shabbat, 104.a. (’Aleph-Beth is explained as referring to the instruc- tion in ‘Intelligence’, or the Tora.) As symbolical of Metatron the ’Aleph (and Beth) is expressly designed in Hek. R., BH. iii. 104; Metatron’s name is there ‘Aleph, Beth”, BB, GG, DD, HH, WW, ZZ, HH, Metatron etc. (cf. ch. xlviii D)”. The name ‘ Alpha’ seems also to have been ascribed to Sandalphon acc. to Hek. Zot. (Bodl. MICH. 9, fol. 67 a)—that angel occupying a position similar to or identical with Metatron’s position (scil. in Hek. Zot.).
(x) I made him strong…in the generation of the first Adam. The word “ibbartiw’, here translated ‘I made him strong’, is of a doubtful interpretation. With reference to the expression ‘in the generation of the first Adam’ it is probable that the word was to express some activity from God’s part in regard to Metatron. But Metatron is evidently from the beginning of the fragment identified with Enoch. Hence the meaning seems to be to allude to God’s special care for Enoch during his life on earth, among the men of the generation of Adam. K has the easier reading ‘I seized him’, which of course is a mere synonym for ‘I took him’, and like the latter expression is made to refer to Enoch’s removal to heaven.
For the details of the present exposition cf. on the parallel passages of the Enoch- Metatron section, chh. iii-xv. when I beheld the generation of the flood: ch. iv. 3. I removed my Shekina etc.: ch. v. 13, 14.
For vs. 2 cf. chh. vi. 1, 3, iv. 3.
For vs. 3 cf. chh. x. 6, viii. 1.
For vs. 4 cf. ch. x. 3 seq. I appointed him over the Chayyoth, the ’Ophan- nim etc. Cf. the angelic classes enumerated, ch. vii. Metatron is here represented distinctly as the Prince of the Merkába-angels. (Contrast the angelological section, chh. xix seqq.)
[CH. XLVIII(C)
son of Jared, whose name is Metatron (2) and I took him from among the children of men (5) and made him a Throne over against my Throne. Which is the size of that Throne? Seventy thou- sand parasangs (all) of fire. (9) I committed unto him 70 angels corresponding to the nations (of the world) and I gave into his charge all the household above and below. (7) And I committed to him Wisdom and Intelli- gence more than (to) all the angels. And I called his name ‘‘the LESSER YAH’’, whose name is by Gematria 71. And I arranged for him all the works of Creation. And I made his power to tran- scend (lit. I made for him power more than) all the ministering angels. (Ends K.)
(3) He committed unto Metatron—that is Enoch, the son of Jared—all trea- suries. And I appointed him over all the stores that I have in every heaven. And I committed into his hands the keys of each heavenly store.
3-3 FG: ‘ascended’
THE HEBREW BOOK OF ENOCH | K:
® e
|
| Lin (begins here):
—
3
oe
3 1
Met Pra m rA rk id E Hu
,
ne
nn
~,
166
AEFGH:
tatron, *my servant? who is one (unique) among all the children of heaven. I made him strong in the generation of the first Adam. But when I beheld the men of the gene- ration of the flood, that they were corrupt, then I went and removed my Shekina from among them. And I?lifted it up? on high with the sound of a trumpet and with a
i shout, as it is written (Ps.
xlvii. 6): ‘‘God is gone up with a shout, the Lord with the sound of a trumpet”. |
(2) ‘And I took him”: (that is) Enoch, the son of Jared, from among them. And I lifted him up with the sound of a trumpet and with a teru‘a (shout) to the high heavens, to be my witness together with the Chayyoth by the Merkaba in the world to come.
AEFGH:
(3) I appointed him over
arme ” t Pm m m A ssim emet tbc nt
rA rae trs tin ars te a Pita =
aoe ae
a acm rn
amass ata. ww
| |
f ! |
| all the treasuries and stores ; that I have in every heaven. ‘And I committed into his ‘hand the keys of every sev- ‘eral one.
2-2 so FG. A: ‘the Servant’
CH.XLVIII(C)]| SHORT PIECE 167
AEFGH: Im:
(4) I made (of) him ehe] (4) I made (of) him the prince over all the princes! prince over all the princes, and a minister of the Throne and I made (of) him a min- of Glory (and) the el ister of my Throne of Glory, of ‘Araboth: to open their to provide for and arrange doors to me’, and (of) the the Holy Chayyoth, to wreathe Throne of Glory, to exaltand crowns for them (to crown arrange it; (and I appointed them with crowns), to clothe
_ him over) the Holy Chayyoth them with honour and ma- | Sto wreathe crowns upon jesty to prepare for them a their heads?; the majestic seat
‘Ophannim, to crown heal
with strength and glory; th
honoured Kerubim, to cloth
| them in majesty’; over th
| radiant sparks, ŝto mak
| them to shine? with splen
i
ee ee mamta
? } i t !
dour and brilliance; over the
flaming Seraphim, to cove! : them with highness; the ’ Chashmallim of light, dto i make them radiant wit | light? and to prepare the | seat for me every | morning |
A: FGE: Lm:
as I sit upon the when I am seated when he is Throne of Glory. upon my Throne in sitting on his And to extol and glory and, dignity throne to magnify my gloryin that he may see my magnify his
4 so FG. A: ‘Hall’ 5 FG: ‘him’ 6 so FG. A corr. 7 so ins. with FG 8-8 FGH: ‘to bring them to remembrance’ 9-9 FGH: ‘to be girt with light’
a minister of the Throne of Glory…to exalt and arrange it. Cf. chh. vii and viii. I.
to wreathe crowns upon their heads etc. Cf. in the angelological section, chh. xxii. 12, XXV. 5 et al.
as I sit upon the Throne of Glory etc. The reading of A seems to be the best one. In Lm ‘he’ and ‘his’ should be emendated into ‘I’ and ‘my’ resp. For the present representation cf. Hek. R. xi, BH. 111. 91: ‘‘ When the angel of the Presence enters to exalt and glorify the Throne of His (God’s) glory, and to prepare the seat for the mighty God of Jacob, then he puts thousand thousand crowns on
ee eee eee 2
168 THE HEBREW BOOK OF ENOCH | [cH. XLVIII )6( A: | FGH: Lm:
the height of my glory in the height glory in the power; (and I have of my power, inthe height.
secrets of above and in the secrets of be-
Lm:
(5 The height of his sta- ture among all those (that are) of high stature (is) seventy thousand parasangs. And I made his glory great as the majesty of my glory
(6) and the brilliance of his eyes as the splendour of the Throne of Glory
committed unto him) the secrets of above and the se- crets of below (hea- venly secrets and earthly secrets).
AFGH:
(5) I made him higher than all. The height of his stature, in the midst of all (who are) high “of stature’ (I made) seventy thousand parasangs. I made his Throne great by the majesty of my Throne. And I increased” its glory by the honour of my glory.
(6) I transformed his flesh into torches of fire, and all the bones of his body into fiery coals; and I made the appearance of his eyes? as the lightning, and the light of his eyebrows as the im- perishable light. I made his
low.
10—IO so ins. with FGH. A here a lacuna 11 so FG. A corr. FG. A: ‘fire and thousands of fire’ 12 FG: ‘his appearance’
110-118 0
the honoured ’Ophannim…on the glorious Kerubim…the holy Chayyoth. . .the spark(s)”’.
i (I committed unto him) the secrets celestial and the secrets terrestrial (K:) I committed to him Wisdom and Intelligence. Cf. chh. x. 5, xi. 1, 2.
(5) I made him higher than all. Cf. ch. ix. I. The measure here ascribed to Metatron, 70,000 parasangs, is unique to this fragment. As compared with the statement of ch. ix. 1 and the measures of the Throne of Glory acc. to ch. xxiii c the size here assigned to Metatron is remarkably small. Was the original reading perhaps ‘surpasses all the others that are high of stature, with 70,000 parasangs’? The Shi‘ur Qoma counts in thousands of myriads of parasangs in its description | of the measures of the Throne (with the special units of measure prevailing in heaven) and TB. Chag. 13 a, in journeying distances of 500 years (the size of the world), cf. with that ch. 1x. 1. | o
I made his Throne great by…my Throne of Glory. Cf. ch. x. r.
(6) I transformed his flesh into fire etc. Cf. ch. xv.
CH. XLVIII(C)| SHORT ENOCH-METATRON PIECE 169
AFGH: Lm: face bright as the splendour of the sun, and his eyes as the splendour of the Throne
of Glory. (7 I made ? honour and (7) his garment honour and
majesty his clothing, beauty majesty, his royal crown 500 and highness “ his covering by 500 parasangs.
cloak and a royal crown of
500 by (times) 500 para-
sangs (his) diadem.
AFGHLm:
And I put upon him of my honour, my majesty and the splendour of my glory that is upon my Throne of Glory. I called him © the LESSER YHWH, the Prince of the Presence, the Knower of Secrets: for every secret! did I reveal to him as a father“ and all mysteries declared I unto him “in uprightness”.
(8) I set up his throne at the door of my!“ Hall 5 + he may sit and judge the heavenly household on high. And I placed every prince before him, to receive authority from him, to perform!* his will.
(9) Seventy names did I take from (my) names and called him by them to enhance his glory.
Seventy princes gave I into his hand, to command
I3 FG ins.: ‘glory’ I4 FG ins.: ‘and strength’ 15 FG ins.: ‘by my
name’ 15a-15a: so FGLm. A: ‘all’ 16-16 FG: ‘in love’ Lm: ‘as a friend’ 17-17 FGLm: ‘as (I set up his Throne)’ 17a Lm: ‘his’ 18 FGLm ins.: ‘on the outside’ 18a, 18a—18a so with FGLim. A lacuna
(7) I made honour and majesty his clothing. Cf. ch. xii. 1, 2.
a royal crown…his diadem. Cf. ch. xii. 3. The measure of the crown, 500 by 500 parasangs, is an exclusive feature of the present fragment. In Add. 27199, fol. 114. a, the statement about Metatron’s royal crown ‘of soo by 500 parasangs ’ is quoted from ‘Ma’ ase Merkaba.’
I called him the LESSER YHWH. Cf. ch. xii. 4. …the Knower of Secrets, ‘Wise in Secrets’ is part of the name of Metatron acc. to Hek. R. BH. iii. Io4. K. by Gematria 71: the numerical value of *J1TN is 7r.
(8) I set up his throne at the door of my Hall. Cf. ch. x. 2. that he may sit and judge the heavenly household. Cf. ch. x. 4, 5, xvi. x, 2.
And I placed every prince before him… Cf. ch. x. 4, 5, xvi. 1, 2.
‘-(o) Seventy names did I take from my names. Cf. chh. iii. 2, iv. 1 and xlviii D 5 (contr. xlviii D r).
Seventy princes gave I into his hand, to command. ..in every language.
[CH. XLVIII(C)
THE HEBREW BOOK OF ENOCH
170
AFGHLm:
unto them “my precepta: and my words’ in every lan-
Lm:
and to abase the proud to the ground
and to exalt the humble to the height
and to smite kings
and to bring rulers low
and to set up kings and rulers
and he changeth the times and the seasons
he removeth kings and set- teth up kings
he giveth wisdom unto the wise
and knowledge to them that know understanding
and I appointed him to re- veal secrets and to teach judgement and justice,
guage: AFGH:
to abase “by his word the proud to the ground, and to exalt! by the utterance of his? lips the humble to the height; to smite kings by his speech, ? to turn kings away from their paths? to set up (the) rulers over their do- minion as it is written (Dan. ii. 21): ‘‘and he changeth the times and the seasons, ”’’ and to give wisdom unto all “the wise? of the world and un- derstanding (and) knowledge to all who understand^ knowledge, as it is written (Dan. ii. 21): ‘“® and know- ledge to them that know understanding”,
to reveal to them the secrets of my words and to teach the decree of my righteous judge- ment, (1o) as it is written (Is.
lv. rr):
d 8b Lm omits 19 FG: ‘my’ 19a-19a ins. with FG. A om. 20 FG ins.: ‘to subdue rulers and presumptuous ones by his word’ 21 G: ‘kingdoms’ 22 FG cont. (MT): ‘he removeth kings and setteth up kings’ 23-23 FG:
25 FG ins. (MT): ‘he giveth wisdom
Metatron is here definitely designated as
‘kings’ 24 FG: unto the wise’
‘are intent upon’
the ‘Princes of Kingdoms’ are meant.
the ruler over the princes of kingdoms, cf. chh. x. 3, xvi. 2.
to abase by his word etc. As chief of the princes of Kingdoms Metatron has general executive and governing power over the world. Through vs. 9 he is essen- tially defined as a ‘Prince of the World’. Cf. on chh. xxx. 1 and iii. 2.
I appointed him to reveal secrets and to teach judgement and justice. Expresses the tradition of Metatron’s character as communicator of the heavenly secrets to man (cf. ch. xlviii D 7), the role in which he appears in the frame of the present book.
CH. XLVIII(C)] ^ SHORT ENOCH-METATRON PIECE 171
AFGHLm:
‘‘so shall my word be that goeth forth out of my mouth; it shall not return unto me void “but shall accomplish (that which I please)*’’. ”E’eseh’ (I shall accomplish) is not written here, but ”asah’ (he shall accomplish)”, meaning, that whatever word and whatever utterance goes forth from ??before the Holy One, blessed be He??, Metatron stands and carries it out. ?^ And he establishes the decrees of the Holy One, blessed be He. (Here the Lm version of
fragment c ends.)
[(11) 8° And he shall make to prosper?? that which I sent?. ’ Agliah?? (I will make to prosper) is not written here, but wehisliah (and he shall make to prosper), teaching, that whatever decree goes forth from before the Holy One, blessed be He, concerning a man, as soon as he make repentance, they do not execute it (upon him) but upon another, wicked man? 39, as 12 is written (Prov. xt. 8): ‘The righteous is delivered out of trouble, and the wicked cometh in his stead”’.]
(12) And not only that but Metatron sits three hours every day in the high heavens, and he gathers all ™ the souls of* those dead who died in their mother’s womb, and the sucklings who died on their mother’s breasts, and of the scholars who died over the five?” books of the Law. And he brings them under the Throne of Glory and places them in companies, divisions and classes round 9?the Presence: and he teaches them the
26-26 A repeats dittographically 27 so FGLm (= MT) A: ‘ma‘aseh’ 27a-27a Lm: ‘the mouth of the Divine Majesty (Gebura)’ 27b Lm inserts ‘by himself’ 28-28 ins. with FG. A om. 29 FG: “masliach’ 30-30 FG: ‘send him into punishment, but send them (the decrees) upon another, wicked man’ 30a FG ins. ‘instead’ 31-31 so FG. 4 om. 32 FG om. 33-33 FG ‘himself’
(ro) Metatron stands and carries it out…the decrees. Metatron standing and executing the Divine decrees represents another trend of traditions than those contained in the statement ‘Metatron sits and judges the heavenly house- hold’. But both seem to have been connected already at an early time. So in a pregnant (and contradictory) form in Rev. of Moses (Gaster, RASS’s Journal, 1893): .* Metatron, the angel of the Presence, stands at the door of the Palace (Hall) of God. And he sits and judges all the heavenly hosts before his Master. And God pronounces judgement and he executes it’. Cf. further on ch. xvi. 5.
(11) they do not execute it etc. This verse has no reference to Metatron, and it would seem that it does not belong to the Enoch-Metatron piece. Itisa midrashic exposition on the continuation of Is. lv. 11, the scriptural passage used as support for the view on Metatron as executor of the decrees. It is omitted by Lm and may be regarded as additional.
(12) Metatron sits three hours every day… and teaches the prematurely dead. This is a well-known tradition with regard to Metatron, recurring in TB.‘ Aboda Zara, 3 b (in a slightly different form), Metatron sharing the function with God himself, and frequently in later writings, cf. e.g. YR. i. 31 b (quoting ‘Or haChayim).
172 THE HEBREW BOOK OF ENOCH __ [CH. XLVIII(C, D)
Law, and (the books) of Wisdom, and Haggada™ and Tradition™ and finishes (completes) ®®their instruction (education) [for them]®. As it is written (Is. xxviii. 9): “Whom will he teach knowledge? and whom will he make to understand tradition**? them that are weaned from the milk and drawn from the breasts”.
CHAPTER XLVIII (D)
The names of Metatron. The treasuries of Wisdom opened to
Moses on mount Sinai. The angels protest against Metatron for
revealing the secrets to Moses and are answered and rebuked by
God. The chain of tradition and the power of the transmitted mysteries to heal diseases
(1) Seventy names has Metatron which the Holy One, blessed be He, took from his own name and put upon him. And these they are:
‘:1YeHOEL YaH, 2YeHOEL, 3YOPHIEL and 4Yophphiel, and — 5 A4PHPHIEL and o6 MaRGeZIEL,;GIPpU Y EL,8Pa’aZIEL,o9’ A’aH,
34 so FG. A plural 35-35 FG: ‘for them the book of the Law’
Ch. xlvíii(D). 1-1 In the printed editions FGH the names are left out except no. 105 ‘SaGNeZaGIEL’ Lm: ‘(omission of names marked by a lacuna). Naar (= Youth, cf. chh. iii. 2, ix. 1). Ne’eman [= Faithful; again a lacuna] the LESSER YHWH [again lacuna] and he is called (NeGaNzeGaEL)’
Ch. xlviii (D). ”his last fragment of the present chapter consists of mixed pieces of traditions only loosely bound together. The first, vs. 1, treats of the names of Metatron. Seventy names has Metatron. The number is given as 70 in ac- cordance with chh. iii. 2, iv. r, xlviii c 9. They are as in the passages mentioned, | represented as a reflection of or based upon the Divine Name(s). The enumeration contains a larger number of names than the indicated 70. It evidently is a list of all the names that were known by the writer to be applied to Metatron. So also other enumerations, e.g. S. ha-Chesheg, ed. Epstein, and the commentary on Metatron’s names, Bodl. MICH. 256, foll. 29 a—44 a, exceed the number 70.
As to the character of the names here enumerated the majority are angelic names of the usual pattern. Nos. 83 and 85—86 (= Zehanpuryu) occur as names of angels in ch. xviii. 8, 21 of the present book. Cf. also no. 82 with Zakzakiel, ch. xviii. 17, and no. 73 with Simkiel, ch. xliv. 2, 3. In Schwab, VA., the following names of the present enumeration recur as names of individual angels attested in other writings, viz. nos. 1, 3 and 4 (companion of Metatron, Zohar, 1. 149 a, Prince of the Law, zb. iii. 197 b), 5 (Prince of Understanding, .S. Raziel, 45 a), 6 (Prince of the Presence, Hek. R. xvii, xxvi, cf. xxx), 19 (in a variant form), 20, 21, 22 (in many variants), 24, 25, 49, 49, 51, 54, 60, 63, 83, 84, 85-86, 96, 104 (1 En. vi. 7).
These names which probably are understood as representing different aspects and functions of Metatron perhaps indicate that Metatron was to be conceived of as combining all the different functions assigned to the special angels of the resp. names. Cf. YR. 1. 56 b, referred to below.
Another group among the names enumerated consists of variants of the name
CH. XLVIII(D)] NAMES OF METATRON ETC. 173
roPeRIEL, 1ııTaTRIEL, 1ıTaBKIEL, 13°W, 4YHWH, :sDH 16WHYH, 17‘eBeD, 18DiBbURIEL, 10’aPh‘aPIEL, 20SPPIEL, 2tPaSPaSIEL, 22SeNeGRON, 23MeTaTRON, 24SOGDIN, 25’A- DRIGON, 20 ASUM, 27SaQPaM, 28SaQTaM, 29MIGON, 3oMITTON, 3:}MOTTRON, 32ROSPHIM, 3301 h, 34Cha-
,
TaTYaH, 35DeGaZ YaH, 36PSPYaH, 37BSKNYH, 33MZRG.., 30BaRaD.., 4MKRKK, 4MSPRD, 42ChShG; 43ChShB, 44MNRTTT, 45BSYRYM, 46MITMON, 47TITMON, 48PiSQON, 49SaPhSaPh YaH, soZRCh, 3x ZRChYaH, 52’B’, 53BeYaH, 54HBH Be YaH, 55PeLeT, s6PLT YaH, 57RaBRaB YaH, 58ChaS, soChaS Yall, 60TaPhTaPhYaH, 6ıTaMTaMYaH, 62SeHaSYaH, 6‘ IR’URYaH, 64aL‘aLYaH, 65BaZRIDYaH, 66SaTSaTKYaH, 67SaSDYadH, 68RaZRaZYAH, 69BaZRaZYaH, 7‘aRIMYaH, 71ıSBHYaH, 72SBIBKHYH, 73SiMKaM, 74YaHSeYaH, 75SSBIBYaH, 76SaBKaSBeYaH, 770eLlILOaLYaH, 7sKIHHH, „HHYH, soWH, sıWHYH, s2ZaKkIKYaH, 833TUTRISYaH, 84SURYaH, 85ZeH, 86PeNIRHYaH, 8;Z ZI H, 88GaL RaZaYYa, 89MaMLIK YaH, go! TT YaH, o1feMeQ, 920a M YaH, o3MeKaPpeR YaH,o4PeRISH YaH,
Metatron, e.g. nos. 23 (Metatron), 30, 31, 46, 47. This category of names forms part also of other enumerations of Metatron’s names.
A few names are permutations of the letters of the Tetragrammaton and ‘EH YE, after the pattern of the enumerations of Divine Names: nos. 13 = 16, (53), 80, 81. Cf. note on ch. xlviii B 1.
Lastly mention may be made of the specific appellations of Metatron: no. 17 ‘Ebed (= Servant) and no. 102 the Leser YHWH. ‘Ebed, ‘servant’, is expressly attached to Metatron in the Enoch-Metatron sections, chh. x. 5, xlviii c 1, the Lesser YHWH in chh. xit. 5, xlviii c 7. On the other hand it is noteworthy that the name ‘Na‘ar’ which is given a prominent place in chh. iii and iv, is not included in the present enumeration, nor in those of YR. i. 60o b, S. Chesheq, Bodl. MICH. 256, foll. 20 8-44 8. It seems, however, to have been extant in the recension of which Lm is an abridgement. Besides, acc. to traditions appearing in Zohar (e.g. i. 223 b) and elsewhere, cf. YR. i. 56 a (from ‘ Pardes’), Na‘ar is represented as equivalent with ‘‘Ebed’: ‘‘ Metatron is called ‘ Na‘ar’ (= mais, Servant) because he does the service of a na‘ar, he ministers before the Shekina and he distributes maintenance to all the companies of angels’. (Metatron as ‘na‘ar’ is also identified with Abra- ham’s servant Elieser—through combination with Ps. xxxvii. 25 also called Zägen and ‚Saba de-Beta, the Eldest of his house: Zohar, i. 149 a et al.)
Among the other names may be of special interest: Pisqon (no. 48), occurring Sanh. 44 b, and by Rashi referred to Gabriel. It evidently denotes Metatron’s office of deciding, passing judgement, cf. ch. xlviii 0 8, ro, x. 5. This name also occurs in the form ‘Ru‘ach Pisqonith, the deciding spirit’ (Bodl. MICH. 256, name no. 25); cf. Pesigtha 27 b. Senegron (no. 22), i.e. ‘defensor’, whereby Metatron is indicated as occupying the same position as in Rabbinic is usually assigned to Mikael: defending Israel against the accusations of Satan, Sammael, or the repre- sentatives of the heathen nations, cf. on ch. xxx. Gal Razayya (no. 88) cf. Razrazyah (no. 68), i.e. ‘Revealer of secrets’ or ‘knower of secrets.’ Cf. ch. xlviii C 7, ch. xi. He is the mediator transmitting the celestial secrets to man. The name ‘Galli-Razayya’ is the sixty-seventh of the names enumerated, Bod. MICH. 7b. Related to this name is no. g1 (‘depths scil. of secrets’). Noteworthy is
174 THE HEBREW BOOK OF ENOCH __ [CH. XLVIII(D)
95SePhaM, 96GBIR, 97G1BbOR YaH, 98GOR, s9GORYaH, xooZIW, 101’ OK BaR, the xo2LESSER Y HWH, after the name of his Master, (Ex. xxtii. 21) ” for my name is in him” , xo3RaBIBIEL, xo4TUMIEL,! 105,Segansakkiel?, the Prince of Wisdom.
2 FG: ‘Sagnezagiel’ Lm: ‘Neganzegael’
Mekapperyah (no. 93) which would seem to assign to Metatron an atoning function. Yehoel (no. 1) is as well in earlier as in later literature the name of the high angel of the ‘Presence’ (cf. Box, Ap. Abr. x, xii). His name is composed of the letters of the Divine Name, hence the “shemi begirbö’ (‘my name is in him’) could appro- - priately be applied to him. Cf. Ap. Moses, and in a later attestation e.g. Add. 26922, foll. 41 bseqq. (Yehoel ona level with Metatron as the Prince of the Presence). Lastly the Tetragrammaton itself appears as one of the names: no. 14.
For enumerations of the names of Metatron cf. inter al.: (1) Hek. R. xxvi. BH. iii. ro4 (thecentre of thisenumerationarethe ‘eight names’: Margeziel, Giyothiel, etc., Yehoel… Sagnesagiel): *’ In the camps of the holy angels they call him: ‘ Metatron, the ‘Ebed YHWH (!), the long-suffering and the merciful or: yHWH, wise in secrets 600.7. (2) Hek. Zot. Bodl. MICH. 9, fol. 69 b, containing nos. 6, 46, 84 here, and ‘Uzyah, Menunyah, Sasnegaryah, ’Atmon, Sigron, etc. (3) Hek. Zot. Bodl. micu. 9, fol. 70 a: **. .. the prince of the Host on high, the ‘Ebed YHWH, God of Israel, blessed be He, longsuffering etc.”; cf. Hek. R. above. The Divine Attri- butes (from Ex. xxxiv. 6~7, cf. 4 Ez. vii. 132 seqq.) seem to have been ascribed to Metatron, and the name ‘‘Ebed’ to have been referred to the ‘Ebed YHWH picture of Deutero-Isaiah. (4) S/z’ur Qoma, e.g. Bodl. opp. 467, fol. 59 a, Bodl. oPP. 563, fol. 92 b: “‘Metatron, Ru%h Pisgonith (cf. above), Itmon, Hegron, Sigron, Maton, Miton Netit, Netiph”. (5) YR. i. 56 b from Tiggunim. This passage makes an attempt at explaining the meaning of the names. Metatron, it says, is called by the resp. names acc. to the various functions he is performing. He is called ‘ Otmon’ (from ‘alam = stop, shut’) when he seals the guilty in Israel, ‘ Sigron’ (‘sagar = shut’) when he shuts the doors of prayers (i.e. the doors through which man’s prayers are let into heaven), ‘Pithkon’ at the time when he opens for the prayers,
- Pisqon’ (cf. above) at the time when he decides Halakoth in Ragia‘, in the (celestial Beth Din…And this angel is called by 60 myriads of names of angels (cf. above). He is called ‘ Chasdiel’ when he does kindness to the world, ‘Gabriel’ at the time when ‘gebura’ is in the world, ‘ Sithriel’ when he hides the children of the world under his wings from the angels of destruction. He is also called Sidgiel, Raphael and Malikiel. (6) YR. 1. 60 b, from a ‘ midrash’, with reference to Alph. R. ‘Aqiba, hence possibly a fragment of a recension of the present verse. In fact, the following names of the present verse occur there: nos. 1, 3, 4, 5, 6, 11, 27, 28, 17, 30, 49 (variant), 21 (and variant), 22, 48 (as Pisgonith), 25. Of the remaining twenty names of that passage five recur in S. ha-Chesheg and the related commentary on Metatron’s names, Bodl. MiCH. 256 and a couple of the rest in the Hek. R. and Hek. Zot. passages referred to above. (7) S. ha-Chesheg (Add. 27120, foll. 1 seqq.). The following names of the present verse occur there: nos. II, 17, 21, 25, 30, 41, 49, 51, 54, 58-59, 60, 61, 64, 75, 77, 90, 94, 95. (8) Bodl. wiCH. 256, foll. 29 a-44 a, a treatise called Shemoth shel Metatron: ‘The Names of Metatron’, presenting 77 different names with commentary. The names and order of names are on the whole identical with or resembling those of S. ha-Chesheg. It may be noted that the ‘ Yephiphyah’ of vs. 4 of the present fragment (the Prince of the Law who transmits the treasuries of Wisdom-Tora to Moses) is included in this enumeration as a name of Metatron. Sigron, ’Itmon, ‘Ebed, Senegron, Galli-Razayya also occur. The comments on the names consist in explanations by means of Gematria. The names are here also represented as signifying different functions of his. The name Metatron e.g. is by gematria ‘Shaddai’, for he said to God’s world: it is enough (CIF); and Metatron carries the world upon the great crown, and he is
CH. XLVIII (D)] NAMES OF METATRON ETC. 175
(2) And why is he called by the name Sagnesakiel? Because ?all the treasuries of wisdom are committed? in his hand.
(3) And all of them were opened to Moses on Sinai, *so that he learnt them during the forty days, while he was standing (remaining) ° *: the Torah in the seventy aspects of the seventy tongues, Sthe Prophets in the seventy aspects of the seventy tongues, the Writings in the seventy aspects of the seventy tongues®, “the Halakas in the seventy aspects of the seventy tongues, the Traditions in the seventy aspects of the seventy tongues, the Haggadas in the seventy aspects of the seventy tongues and the ‘Toseftas tn the seventy aspects of the seventy tongues’.
(4) But as soon as the forty days were ended, he forgot all of them in one 9? moment. Then the Holy One, blessed be He, called Yephiphyah, the Prince of the Law, and *(through him) they were given to Moses as a gift?. As it is written (Deut. x. 4): ‘and the Lord gave them unto me”. And after that it remained with him. And whence do we know, that it remained (in his memory)? Because it is written (Mal. to. 4): “Remember ye the Law of Moses my servant! which I commanded unto him in Horeb for all Israel, even my statutes and judgements’, “The Law of Moses’: that is the Tora, the Prophets and the Writings, ‘statutes’: that is the Halakas and Traditions, ‘judgements’; that is
3-3 G: ‘all wisdom is committed’ F’: ‘the wisdoms are all committed’ 4-4 Lm: ‘for they taught him them in forty days while Metatron was standing’ 5 FG ins.: ‘on the mount of the Torah’ 6-6 ins. with FGLm. 7-7 Lm om. 8 Lm ins.: ‘short’ 9-9 FG: ‘he gave them to Moses as a gift’ Lm: ‘he gave him all of them as before (i.e. he had forgotten them) as a gift’ 10-10 Lm om. ii here Lm ends 12-12 so ins. with FG, for the sake of the following contex.
suspended from the finger of the Holy One, blessed be He; it is by gematria ’ © Shu%h’ (from ‘shih = prayer’) for he is appointed to receive the prayers. The name Titrasyah is by gematria ‘Gash’ (‘come near’, numerical value 303), for he comes nearer to the Throne than any other angel. .It is by gematria ‘ha-~Rahdman (‘the Merciful’), for when the Holy One is wroth with his children, Metatron prays before him and turns him from the attribute of justice to the attribute of mercy (cf. ch. xxxi, Ber. 7 a) and so on. |
(2) Sagnesakiel. On this name confer note on ch. xviii. 11. Because all the treasuries of wisdom are committed in his hand. Cf. chh. x. 5, 6, viii. 1, xi, xlviii C 7.
(3) all of them were opened to Moses on Sinai… The treasuries of wisdom contain the heavenly Tora which was revealed to Moses. The narrative contained in vs. 3 and occurs in variant forms in Ex. R. xlvii, Num. R. xviii et al. It is also in a similar form extant in Rev. Moses (Pes. R. xx), BH. i. 60 seqq. and in this recension it recurs in YR. ii. 67b, quoted from Pirge Hekaloth. Acc. to Lm and vss. 7 seqq. it seems that Metatron was the transmitter of the Tora to Moses. This would account for the insertion of the fragment here.
(4) he forgot all of them etc. ‘when he began to go down and saw all…the angels of fear, of trembling, of awe and dread, then trembling seized him and he forgot all of them in one moment’, acc. to Rev. Moses, YR. ti. 67 b.
176 THE HEBREW BOOK OF ENOCH [CH.XLVIII(D)
the Haggadas and the ‘Toseftas. And all of them were given“? to Moses Hon high on Sinai.
(5) These seventy names (are) a reflection of the Explicit Name(s) on the Merkaba which are graven upon the Throne of Glory. For the Holy One, blessed be He, took from His Explicit Name(s) and put upon the name of Metatron: Seventy Names of His by which the ministering angels*® call the King of the kings of kings, ™ blessed be He, in the high heavens, and twenty-two letters that are on the ring upon his finger with which are sealed ™ the destinies of the princes of kingdoms on high = in greatness and power and with which are sealed the lots of the Angel of Death, and the destinies of every nation and tongue.
(6) Said? Metatron, the Angel, the Prince of the Presence; the Angel, the Prince of the Wisdom; the Angel, the Prince of the Understanding; = the Angel, the Prince of the Kings; the Angel, the Prince of the Rulers;
13 FG: ‘said’ or ‘read’ 14-14 FG om. 15 FG: ‘is’ 16-16 so ins. with FG. A lacuna 17 FG ins.: ‘the Holy One’ 18 FG: ‘seals’ 19 FG ins.: ‘all the orders of the heaven of ‘Araboth’ 20 FG ins.: ‘in reign and dominion’ A lacuna 21 FG: ‘kingdom’ 22 so ins. with G. A lacuna F: ‘For’ 23 FG ins.: ‘the angel, the Prince of the Glory, the Angel, the Prince of the Hall(s)’
(5) These seventy names are a reflection… Cf. on chh. xlviiic 9 and iii. 2. The seventy names are here referred to the Most High as King of the kings of kings, probably indicating the aspect of rulership over the world, the seventy nations. When ascribed to Metatron they signify, as may be assumed, Metatron’s character of representative ruler of the world, esp. over the princes of kingdoms; cf. the statement following: ‘(put upon Metatron’s name…the twenty-two letters …Wwith which are sealed the destinies of the princes of kingdoms. ..and the destinies of every nation and tongue. Cf. also on chh. iii. 2, x. 3, xvi. 2, xlviii € 9 and vs. 6 here: Metatron…the Prince of the…princes, the exalted, great and honoured ones, in heaven and on earth.
the Explicit Name(s)…which are graven on the Throne of Glory. Cf. chh. xxxix. x, xlviii B 1, xiii. 1, xli. 4.
and twenty-two letters… The twenty-two letters are presumably con- ceived of as contained in the Divine Names that were ‘put upon Metatron’. The holy letters constitute the Names, hence Names and letters are terms interchanged. with which are sealed. The creations and decrees of the Holy One are often re- presented as stablished by, sustained by or sealed with a Divine Name or a letter. Cf. Alph. R. ‘Agiba, BH. iii. 24: ’* All the Explicit Names are written with He etc. And heaven and earth are sealed with it (them) and this world and the world to come and the days of Messiah. And how many are the letters by which heaven and earth are sealed? ‘They are 12…, namely the letters of the Name ” Ehye ‘asher ‘Ehye’ (Aleph, He, Yod, He, etc)”. on the ring upon his finger. Cf. ib. 25: ** they are sealed with the ring: ‘EH YE ‘asher EH YE”. the destinies of the… Angel of Death and the destinies of every nation and tongue. ‘The lots, ‘pmb, of the angel of death’ presumably means ‘the records of the ultimate fate of individuals and nations, kept with the angels of Death’; cf. Alph. R. ‘Agıba, rec. B, BH. iii. 63: ‘‘the Pittage, the records of destinies of every nation are kept with thee (the angel of Gehenna, Negarsanael,) but the Pitiage of thine do not include the people of Israel”.
CH. XLVIII (D)] NAMES OF METATRON ETC. 177
Athe angel, the Prince of the Glory”; the angel, the Prince of the high ones, and of the princes”, the exalted, great and honoured ones, in heaven and on earth:
(7) “H, the God of Israel, is my witness in this thing, (that) when I revealed this secret to Moses, then all the hosts in every heaven on high raged against me and said to me: (8) Why dost thou reveal this secret to %a son of man”, born of woman, tainted?” and unclean, * Pa man of a putrefying drop”, the secret by which were created heaven and earth, the sea and the dry land, the mountains and hills, the rivers and springs, Gehenna of fire and hail, the Garden of Eden and the Tree of Life; and by which were formed Adam Vand Eve, and the cattle, and the wild beasts, and the fowl of the air, and the fish of the sea, Stand Behemoth*® and Leviathan, and the creeping things, the worms,
24—24..F’G om. 25 G: ‘of the princes; the angel, the Prince of the high ones’ F: ‘of the high princes’ 26-26 FG: ‘the children of men’ 27 A: ‘tailed’ 28 FG ins.: ‘men of blood and gonorrhaea’ 29-29 FG: ‘men of putrefying drops’ 30-30 FG om. 31-31 ins. with FG. A om.
(7) when I revealed this secret to Moses… the secret by which were created heaven and earth… Gehenna. . .the Garden of Eden. . .the Tora and Wisdom and Knowledge etc. all the hosts of every heaven raged against me. With this may be compared the fragment, containing protesting words of the angels, preserved in Hek. R. xxix: “This Secret may not go out from the house of thy treasures and the mystery of subtle understanding from thy treasuries. Do not make flesh and blood equal to us”.
Another parallel is found in Hek. Zot. MICH. 9, fol. 68 b: ‘Thou didst reveal secrets and secrets of secrets, mysteries and mysteries of mysteries to Moses, and Moses to Joshua etc. (cf. below)…and Israel made out of them the Tora and the Talmud…”. So also here the Tora, Wisdom and Knowledge are said to be formed through the ‘ Secret’.
The ‘secret’ is hence the Wisdom or totality of Gnosis on which the written and oral Tora is based, and by which the whole manifested world is created. If brought into connection with vss. 2, 3 the ‘secret’ of the present verse refers to the contents of ‘the treasuries of wisdom’ that were all opened to Moses on Sinai. What the inner essence of the secret is conceived to. be is not immediately apparent here. The chain of tradition set forth in vs. 10 suggests that it was thought to be contained in the mystical knowledge or traditions of the secluded circles of ‘the men of faith’. In the present connection it would seem that the ultimate constituent parts or elements of the secret is the ‘Letters and Names’. By the letters heaven and earth are created, acc. to chh. xii, xli, and wisdom, understanding etc. ‘by which the whole world is established’ (ch. xli. 3, cf. here). The Tora itself, either celestial or as transmitted to Israel, is constituted by the letters in the mystical sense. God’s conferring His Names and ‘Letters’ on Metatron symbolize Meta- tron’s initiation in the celestial gnoseis; thereby he is the Prince of Wisdom, the guardian of the ‘treasuries of Wisdom’ (vs. 2). This view is supported by the following passage in Alph. R. ‘Agiba, BH. iii. 26: “God revealed to Moses on Sinai all the (Divine) Names, both the names that are explicit, the names that are graven upon the Crown of Kingship, the names graven upon the Throne of Glory, the Names graven upon the Ring on his hand, the names that are standing like fiery pillars round his chariots, the names that surround the Shekina as eagles of the Merkaba, and the Names, by which are sealed heaven and earth, the sea and the
OHB 12
178 THE HEBREW BOOK OF ENOCH __ [CH. XLVIII(D)
the dragons of the sea, and the creeping things of the deserts; and the Tora and Wisdom and Knowledge and Thought and the Gnosis of things above and the fear of heaven. Why dost thou reveal this to flesh and blood?
A: FG:
Hast thou obtained autho- JI answered them: Because the Holy One, rity from MAQOM? And blessed be He, has given me authority. again: Hast thou received And furthermore, I have obtained per- permission? The Explicit mission from the high and exalted Throne, Names went forth from be- from which all the Explicit Names go fore me forth
with lightnings of fire and * flaming chashmallim.
(9) But they were not appeased, until the Holy One, blessed be He, rebuked them and drove them away 9*with rebuke?? from before him, saying to them: “I delight in, and have set my love on, and have en- trusted and committed unto Metatron, my Servant, alone, for he is One (unique) among all” the children of heaven.
(10) And Metatron *brought them out® from his house of treasuries and committed them to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets to the men of the Great Synagogue, and the men of the Great Synagogue to Ezra * and Ezra the Scribe to Hillel the elder, and Hillel the elder to R. Abbahu and R. Abbahu to R. Zera, and R. Zera to the men of faith, and the
32 FG ins.: ‘sparks of splendour’ 33-33 so FG ins. A lacuna 34 ins. with FG 35-35 FG om. 36 FG: ‘it’ 37 FG ins.: ‘the Scribe’
dry land…the orders of the world and the orders of Creation… Zebul, ‘Araboth, and the Throne of Glory, the treasuries of life and the treasuries of blessings. .
(Graetz: “the secret=Shi‘ur Qoma!” see Introd.). (10) And Metatron brought them out. . .to heal all diseases etc. The verse may be additional here, since it as- signs to the ‘mysteries’ primarily a practical, magical import, whereas the practical interest in the mysteries is nowhere represented in the rest of the chapter nor the whole of the present book. Besides it is not a direct continuation of vs. g: it refers to the transmitted lore as ‘them’, in the plural, vs. 9, speaking only of ‘it’, the ‘secret’. The transmitted secrets are included in the revelations of oral Tora from the treasuries on high to Moses, as in vss. 3 and 4. committed them to Moses, and Moses to Joshua. The chain of tradition is modelled on the character- istic pattern, attested in Pirge Aboth, i. 1 (Moses received the Tora from Sinai, and transmitted it to Joshua and Joshua to the elders etc.). A close parallel to the present passage is found in Hek. Zof. Bodl. MiCH. 9, fol. 68 b, already referred to above, “…revealed…the secrets. ..to Moses, and Moses to Joshua and Joshua to the elders, the elders to the prophets, the prophets to the chasidim, the chasidim to those who feared the Name, and these to the men of the Great Synagogue, and the men of the Great Synagogue to all Israel, and Israel made out of them the Tora”. For chains of secret tradition cf. also 2 En. xxxiii. 10, TB. Chag. 14 b, Yer. Chag. 77 b, Zohar, i. 55b, 58b. to R. Abbahu and R. Abbahu to R. Zera.
CH. XLVIII(D)| NAMES OF METATRON ETC. | 179
men of faith 9? (committed them) to give warning and to heal by them all diseases that rage in the world, as it is written (Ex. xv. 26): “If thou wilt diligently hearken to the voice of the Lord, thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians: for I am the Lord, that healeth thee”. (Ended and finished. Praise be unto the Creator of the World.)
38 FG ins.: ‘to the masters of faith’
R. Abbahu, Palestinian Amora, head of the Academy at Caesarea, second genera- tion; R. Zera, the pupil of R. Abbahu, migrated from Babylon to Palestine. The sponsor of the present fragment apparently regards the ‘secrets’ as belonging to the Palestinian teachings. the men of faith presumably is the technical term for the select few by which the ‘secrets’ were supposed to be guarded before they received the publicity of the writer’s time. They are referred to as a definite class among those who are to be inhabitants of the future world in Alph. R. ‘Agqiba, BH. iii. 29. As receivers and guardians of the secrets ‘the men of faith’ appear also in Zohar, e.g. i. 37 b (Nnilbnb *33). Cf. the frequent Mandaitic expression NPV Sa (Lidzbarski: “Männer von erprobter Gerechtigkeit”) and in this connection especially Lidzb., Mand. Lit. 2699-9 (also 2689—269?): “‘ Hibil blessed thee (i.e. the banner shishlamel) and committed (or gave) thee to the hidden Adam. Adam blessed thee with great blessing and gave thee to the Béhiré Zidga (men of provéd faith, righteousness) to enlighten their appearance and cause it to shine exceedingly.” Vide Introd. section 7. to heal…all diseases…as it is written (Ex. xv. 26) etc. The use of magical devices for purposes of healing was brought in connection with the passage Ex. xv. 26 already at an early time: the verse itself was used as a magical formula acc. to the denouncement of those ‘who recite Ex. xv. 26 with a view to healing’ attributed to R. Aqiba (recorded in Ab. R. Nathan, xxxix). Naturally the verse was also used to supply efficacious names (through permutations of the letters, acrostics etc.) for the same practical purpose. Cf. Tos. Sabb. 7, ‘Ab. Zara, 67b, Mishna Sanhedrin, xi. 1, Tos it, xii. 10, Gem it, 101 a; TB. Sheb. 15 b. For the ‘secrets’ committed to Moses containing ‘M8155 °2” cf. especially the Ma‘yan Chokma (end), Arze Lebanon, 46 b seq.
PART III
HEBREW TEXT WITH CRITICAL NOTES
178 THE HEBREW BOOK OF ENOCH [CH. XLVIII (D)
the dragons of the sea, and the creeping. things of the deserts; and the Tora and Wisdom and Knowledge and Thought and the Gnosis of things above and the fear of heaven: Why dost thou reveal this to flesh and blood?
Ae * FG:
Hast thou obtained autho- J answered them: Because the Holy One, rity from MAQOM? And blessed be He, has given me authority. again: Hast thou received And furthermore, I have obtained per- permission? The Explicit mission from the high and exalted Throne, Names went forth from be- from which all the Explicit Names go fore me forth
with lightnings of fire and * flaming chashmallim.
(9) But they were not appeased, until the Holy One, blessed be He, rebuked them and drove them away Swith rebuke® from before him, saying to them: “I delight in, and have set my love on, and have en- trusted and committed unto Metatron, my Servant, alone, for he is One (unique) among all™ the children of heaven.
(10) And Metatron *brought them out® from his house of treasuries and committed them® to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets to the men of the Great Synagogue, and the men of the Great Synagogue to Ezra * and Ezra the Scribe to Hillel the elder, and Hillel the elder to R. Abbahu and R. Abbahu to R. Zera, and R. Zera to the men of faith, and the
32 FG ins.: ‘sparks of splendour’ 33-33 so FG ins. A lacuna 34 ins. with FG 35-35 FG om. 36 FG: ‘it’ 37 FG ins.: ‘the Scribe’
dry land. . .the orders of the world and the orders of Creation…Zebul, ‘Araboth, and the Throne of Glory, the treasuries of life and the treasuries of blessings…” (Graetz: “the secret=Shi‘ur Qoma!” see Introd). (10) And Metatron brought them out…to heal all diseases etc. The verse may be additional here, since it as- signs to the ‘mysteries’ primarily a practical, magical import, whereas the practical interest in the mysteries is nowhere represented in the rest of the chapter nor the whole of the present book. Besides it is not a direct continuation of vs. 9: it refers to the transmitted lore as ‘them’, in the plural, vs. 9, speaking only of ‘it’, the ‘secret’. The transmitted secrets are included in the revelations of oral Tora from the treasuries on high to Moses, as in vss. 3 and 4. committed them to Moses, and Moses to Joshua. The chain of tradition is modelled on the character- istic pattern, attested in Pirge Aboth, i. 1 (Moses received the Tora from Sinai, and transmitted it to Joshua and Joshua to the elders etc.). A close parallel to the present passage is found in Hek. Zot. Bodl. MICH. 9, fol. 68 b, already referred to above, “…revealed…the secrets…to Moses, and Moses to Joshua and Joshua to the elders, the elders to the prophets, the prophets to the chasidimn, the chasidim to those who feared the Name, and these to the men of the Great Synagogue, and the men of the Great Synagogue to all Israel, and Israel made out of them the Tora”. For chains of secret tradition cf. also 2 72». xxxiii. 10, TB. Chag. 14 b, Yer.
Chag. 77 b, Zolar, i. 55b, 58b. to R. Abbahu and R. Abbahu to R. Zera.
CH. XLVIII(D)| NAMES OF METATRON ETC. | 179
men of faith 89 (committed them) to give warning and to heal by them all diseases that rage in the world, as tt is written (Ex. xv. 26): “If thou wilt diligently hearken to the voice of the Lord, thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians: for I am the Lord, that healeth thee”. (Ended and finished. Praise be unto the Creator of the World.)
38 FG ins.: ‘to the masters of faith’
R. Abbahu, Palestinian Amora, head of the Academy at Caesarea, second genera- tion; R. Zera, the pupil of R. Abbahu, migrated from Babylon to Palestine. The sponsor of the present fragment apparently regards the ‘secrets’ as belonging to the Palestinian teachings. the men of faith presumably is the technical term for the select few by which the ‘secrets’ were supposed to be guarded before they received the publicity of the writer’s time. They are referred to as a definite class among those who are to be inhabitants of the future world in Alph. R. ‘Agiba, BH. iii. 29. As receivers and guardians of the secrets ‘the men of faith’ appear also in Zohar, e.g. i. 37 b (Nh35nD *2). Cf. the frequent Mandaitic expression )140281881: *Mánner von erprobter Gerechtigkeit”) and in this connection especially Lidzb., Mand. Lit. 269?-9 (also 268?—269?): ** Hibil blessed thee (i.e. the banner shishlamel) and committed (or gave) thee to the hidden Adam. Adam blessed thee with great blessing and gave thee to the Béhiré Zidqa (men of proved faith, righteousness) to enlighten their appearance and cause it to shine exceedingly.” Vide Introd. section 7. to heal…all diseases…as it is written (Ex. xv. 26) etc. The use of magical devices for purposes of healing was brought in connection with the passage Ex. xv. 26 already at an early time: the verse itself was used as a magical formula acc. to the denouncement of those ‘who recite Ex. xv. 26 with a view to healing’ attributed to R. Aqiba (recorded in Ab. R. Nathan, xxxix). Naturally the verse was also used to supply efficacious names (through permutations of the letters, acrostics etc.) for the same practical purpose. Cf. Tos. Sabb. 7, ‘Ab. Zara, 67 b, Mishna Sanhedrin, xi. 1, Tos it, xii. 10, Gem it, 101 a; TB. Sheb. 15 b. For the ‘secrets’ committed to Moses containing ‘MN1D5 ’ +. especially the Ma‘yan Chokma (end), Arze Lebanon, 46 b seq.
PART III
HEBREW TEXT WITH CRITICAL NOTES
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ABBREVIATIONS AND SIGNS IN THE HEBREW TEXT
AND THE CRITICAL NOTES
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“ delendum.”
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» (( )), these brackets enclose references to Scripture passages quoted
in the text. The references are, of course, not given in the original. |
Concerning MSS and sources represented by 3,9, 1 1, 9 1.3: N Y vide Introduction, pp. 17, 18.
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PART IV INDEXES