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3 ENOCH 


or 


The Hebrew Book of Enoch 


Cambridge University Press 
Fetter Lane, London 
New York 


Bombay, Calcutta, Madras 
Toronto 


Macmillan 


Tokyo 
Maruzen-Kabushiki-Kaisha 


All rights reserved 


ee a DI 


| 3 ENOCH 


The Hebrew Book of Enoch 


EDITED 
AND TRANSLATED FOR 
THE FIRST TIME WITH INTRODUCTION 
COMMENTARY & CRITICAL NOTES 
by 
HUGO ODEBERG 
Pu.D. (Lonp.) 


CAMBRIDGE 
AT THE UNIVERSITY PRESS 
MCMXXVIII 





VY 9F aps 
ie 
Ee > 


— —— 2 


LIBRARIES 






— 


CHICA GO, iw, 


PRINTED IN GREAT BRITAIN 


DA 


1413180 


To 


THE REV. CANON G. H. BOX, M.A,, D.D. 
Davidson Professor of Old T'estament Studies 
in the University of London 


PREFACE 


The writer owes profound gratitude to his teacher, Professor 
G. H. Box, of the University of London, without whose 
guidance, encouragement, generous interest and helpful 
criticism the present work would never have been brought 
into shape. 

The Venerable the Archdeacon of Westminster, Dr R. H. 
Charles, has authorized the writer to give the present book 
the title “3 Enoch”. 

The second and third parts of the book (Translation with 
Notes and Hebrew text with critical apparatus) are in the 
main identical with those of the writer’s thesis for the Ph.D. 
degree. The Introduction, however, has been wholly revised 
and partly shortened. The revision has been approved by 
Professor Box, who has been kind enough to read through 
the Introduction in its final form. 

The writer wishes to express his thanks to the readers of 
the Cambridge University Press for the care and trouble 
which they have taken with the correction of the proofs and 
for the valuable suggestions given by them. 

To the Senate of the University of London the writer is 
indebted for a grant of {100 out of the University of London 
Publication Fund, and to the Trustees of the Olaus Petri 
Stiftelse of the University of Upsala for a grant of the same 
amount towards the publication costs. 


HUGO ODEBERG 


Björklinge, Sweden 
I5 February 1928 


CONTENTS 


d QU og 


IO 


II 


PART I 
INTRODUCTION 
pages 1-192 . 
Abbreviations employed . . . . . «.  . page 3 
Sources and Literature 4 
A. Hebrew and Aramaic 4 
B. Other Literature II 
MSS. and printed books containing the Hebrew Book of Enoch 
or parts of it : : ; : 17 
The mutual relations and affinities of the Mss. and other sources 19 
Short Survey of the Contents of the Hebrew Book of Enoch 19 
Quotations of and references to 3 Enoch . ; ; 20 
Origin and date of composition of the Hebrew Book of Enoch 
and its relation to cognate mystical writings . 23 A 
(a) Ideas and expressions of 1 Enoch recurring in 3 Enoch 43 
(b) Parallels between and cognate conceptions in 2 Enoch and 
3 Enoch . j 52 
(c) Similarities between Mandaitic Pn ind 3 Fd 64 
The conceptions of Metatron in 3 Enoch . 70 
9 The references to Metatron found in Talmud, Midraé and 
Targum go 
The conceptions of Metatron in related pon and apoca- 
lyptic literature 96 7 
A. In x Ap. Ism., the Hekalop oil TT I and 2 Dom Many: 96 
B. In the Hekalop Zof*rapi and Si‘ur Qoma . 102 
C. In the writings associating Metatron particularly with Moses 106 
D. In A. R. ‘Ag., Rev. Sim. b. Yohai, 2 Ap. Ism., etc. 108 
Survey of the conceptions of Metatron in later mystical | 
literature III 
Origin of the word ‘METATRON’ i 125 ~~ 


12 


X CONTENTS 


13 Origin of the conception of Metatron à; i s . page 142 
14 The Angelology of 3 Enoch 147 
A. The Angelology of A ı (chh. a 25-289) . 147 
B. The Angelology of A 2 (ch. 17) 154 
C. The Angelology of A 3 (ch. 18) . \ i 158 
D. The Angelology of chh. 287-48 a . 163 

E. The Angelology of the Enoch-Metatron pieces (chh, 3- 
16, 48 B-D'?), and of chh. 23, 24 . 6 

F. The Angelology of the additional pem chh. 22B, 22C 
and I5B 169 

15 The quasi-physical aspects of is rabo Rage‘. Rn Merkaba 
and the Kisse ha-k Käböd; the ‘Divine Letters and Names’ 170 

16 The conceptions of SINE and Soul. Fate of the spirits and 
souls ; 174 
17 The Divine ee 180 
18 The performance of the celestial songs, esp. ii Odusia 183 
Appendices 188 

PART II 
TRANSLATION & NOTES 
pages 1-179 
PART III 


HEBREW TEXT WITH CRITICAL NOTES 


19 
35 


pages 7'Y-'N (1-74) 


PART IV 


INDEXES 
pages 1-36 


I Index to the Hebrew Text : 
II Index and Vocabulary to the English "Tension . 
III Index of Numbers occurring in the Text 
IV Index of Scriptural Passages quoted . . 


PART I 
INTRODUCTION 


OHBT 


HEBREW BOOK OF ENOCH 


$81. ABBREVIATIONS EMPLOYED 


I. GENERAL: 

A. and P. = R. H. Charles, Apocrypha and Pseudepigrapha of the OT. 

A. and P. (Ka) — Kautzsch, Dze Apokryphen und Pseudepigraphen des AT. 

Add. denotes a British Museum Ms. 

BH. = A. Jellinek, Beth ha Midrasch, 6 voll. (The different tractates, . 
midrasim and other writings as appearing in Beth ha Midrasch 
are referred to as follows: Hek. R. ii, BH. iii. 69 = Hekalop 
Rabbapi, ch. xii in Beth ha Midrasch, vol. iii. p. 69, Alph. R. 
‘Agiba, BH. iii. 5 = Alph. R. ‘Aqiba in Beth ha Midrasch, 
vol, iii. p. 5, etc.) 

BMi. = 8. A. Wertheimer, .בתי מדרשות‎ 

Bodl. = ms. in the Bodleian Library. 

Br.G. = Brandt, Mandäische Schriften (Ginza). 

GR., GL. = Petermann, Thesaurus, and M. Lidzbarski, Ginga. GR. 

x (y) = Ginza Right, p. x in Lidzbarski, p. y in Petermann. 

JE. = Jewish Encyclopedia, 12 voll., New York, 1901-1906. 

FM, = M. Lidzbarski, Das fohannesbuch der Mandäer. 

FOR. = Jewish Quarterly Review, 20 voll., London, 1889-1908; FOR. 
n.s. = id. new series, Philadelphia, 1910- (in progress). 
$.Th.S.= Journal of Theological Studies. 

M. = Misna. 

MGW}. = Monatsschrift für Geschichte und Wissenschaft des Judentums 

(begriindet von Z. Frankel), Breslau, 1852— (in progress), 

MICH. denotes a Bodleian ws. 

ML. = M. Lidzbarski, Mandäische Liturgien. 

OM. = I. D. Eisenstein, mwaa ,אוצר‎ 2 voll. 

OPP. denotes a Bodleian ms. 

Or. denotes a British Museum Ms. 

RAS. = Royal Asiatic Society. 

RE}. = Revue des études juives, Paris. 

RJ. = Bousset, Religion des Judentums?; RF. = id. 3rd ed. 

TB. = Babylonian Talmud. 

TED. = Box and Oesterley, Translations of early Documents. 

TJ. = Palestinian Talmud. 

VA. = M. Schwab, Vocabulaire de I’ Angélologie. 


2. PSEUDEPIGRAPHA: 
I En.or 1 Enoch — The Book of Enoch (ed. R. H. Charles). 
2 En. or 2 Enoch — The Book of the Secrets of Enoch (Slavonic Enoch) 
(ed. R. H. Charles in A. and P.). 


1-2 


4 INTRODUCTION 


Jub. = The Book of Fubilees (ed. Charles). 

Ap. Bar. = The Apocalypse of Baruch (ed. Charles). 

Asc. Isa. = The Ascension of Isaiah (ed. Charles). 

Test. XII Patr. = The Testament of the Twelve Patriarchs (ed. Charles). 
4 Ez(ra) = The Ezra-Apocalypse (ed. G. H. Box). 

Ap. Abr. = The Apocalypse of Abraham (ed. G. H. Box). 

Test. Abr. = The Testament of Abraham (ed. G. H. Box). 

Ap. Mos. = The Apocalypse of Moses (in A. and P.). 

Ass. Mos. = The Assumption of Moses (ed. R. H. Charles). 


3. TALMUD: 

M. = Mišna, Tos. = Tosefta, TB., Tf. = The G°mārā of the Babylonian 
or Palestinian Talmud respectively. The abbreviations of the names of 
the tractates are those commonly used. Thus: Ber. — B*rakop, Shab. — 
Sabbap, Pes. = P*sahim, Ta‘an.= Ta“niþ, Meg. = M‘gilla, Hag. = 
Haga, Yeb. = Ybamdp, Sanh. = Sanhedrin, ‘4b. Zar. = ‘Aboda Zara, 
etc., Ab. R. Nat(han) = ’Aböp de Rabbi Näpän. 


4. MIDRASIM: 

Mek. = Mekilpa; Gen. R., Ex(od.) R., Lev. R., Num. R., Deut. R. = 
Beresip Rabba, Semob Rabba, Udyyiqra Rabba, B*midbar Rabba, Debàrim 
Rabbà ; Gant. R. — Midra$ Sir-ha-$Sirim, Ruth R. = Midra$ Ruß; Lam. R. 
= Midras ’ERa; Eccl. R.= Midra$ Oohelep; Pesigtha = P*sigha d¢ Rab 
Kahenä; Pesigtha R.= Pesigpa Rabbapi; Tanh. = Tanhuma; Proem. = 
Proemium, snmnp; Y. Sh. = Yalqut Sim ‘oni. 


5. For titles of reference and abbreviations referring to other Hebrew 
and Aramaic books and writings vide below, section 2, A, 5. (“List of 
abbreviations, etc.”) 


$2. SOURCES & LITERATURE 
A. HEBREW AND ARAMAIC SOURCES & LITERATURE. 


I. RABBINICA PROPER: 
Babylonian and Palestinian Talmud; Misna, Tosefta (ed. Zuckermandel) 
and G*mara. 
‘En Ya'*gób, vide below, 3 B. 
The Targums. 
Midräsim: 
(a) M*Rilba, ed. Venice, 1545,* Friedmann, Wien, 1870. 
Sifre, ed. Vencie, 1545,* Friedmann, Wien, 1867. 
Sifrá, ed. Venice, 1545.! 
Pesiqpa d* Rab Kah*na, ed. Buber, Lyck, 1868. 


®t Reprinted Berlin, 1925-26. 


| LITERATURE 5 


Pesigbä Rabbäßi, ed. Friedmann, Wien, 1880. 

Beresip Rabba, S¢mop Rabba, Uayyiqra Rabba, B*midbar Rabba, 
Debärim Rabbä and (Midras Ester) Midras Yir-ha-$irim; Midras 
Rup, Midras ‘Eka, Midras Oohelap (so-called Midras Rabbo}), 
ed. Warshava, 1877. Cf. J. Theodor, Bereschit Rabba mit krit. 
Apparate und Kommentare, Bojanowo, 1903- 

Tanhumä, ed. Venice, 1545, ed. Buber, Wilna, 1885. 

Midras T*hillim, ed. Buber, Wilna, 1892. 

Midraš Mišle, ed. Buber, Wilna, 1893. 

Midras Tanna'im to Deuteronomy, ed. D. Hoffmann, Berlin, 
1908, 1909. 

(b) Yalgqut Sim ‘oni, 2 voll., ed. Warshava, 1876-77. 


2. COLLECTIONS OF MIDRASIM: 

A. Jellinek, Beth ha Midrasch (referred to as BH.), voll. 1-6 (voll. 1-4, 
Leipzig, 1853-57; voll. 5, 6, Wien, 1873-77). 
- S. A. בתי מדרשות ,611201ם011/\‎ 1-4, Jerusalem. 

S. A. Wertheimer, םיwרדמ אוצר‎ 1-2, Jerusalem, 1913-14. 

L. Grünhut, mpor "sb Sammlung älterer Midraschim und wissen- 
schaftlicher Abhandlungen, 1-6, Jerusalem, 1898-1903. 

J. D. Eisenstein, Ozar Midrashim (referred to as OM.), voll. 1-2. 

C. M. Horowitz, nviisn “py na, Frankf. 1881; New York, 1915. 


3. EARLIER MYSTICAL AND RELATED WRITINGS (Till 
about A.D. 1038): 


A. MSS. 
Bodl. MSS.: OPP. 556, MS. HEB. e 56, MICH. 175, OPP. 649, MICH. 256, 
MS. HEB. f 56, MS. HEB. f 59, OPP. 757, MICH. ADD. 28, MICH. 9, 
OPP. 467, OPP. 563, OPP. 658, MICH. 473, MICH. ADD. 61. 
British Museum mss.: Or. 6577, Add. 27142, Add. 15299, Add. 
26922, Harl. 5515, Add. 27120, Harl. or. 5510, Add. 17807. 


B. Printed edd. 

mwa nas BH. iii. 141. 

yop ody ois BH. v. 57. 

.212 .1 אגדת ר יהושוע 3239 

בית עקר Bodl. MICH. 175, fol. 25b; Ch. Horowitz,‏ אגדת ר' ישמעאל 
.59 . האגדות 

vide mw».‏ אותות המשיח 

na^py ^? nvms (Alphabet of R. aia) Ven. 1546, Amst. 1708, etc. 
(3 recc.), . 1884. 
(8 recc.). 

TOS wii 4 recc.; BH. ii, vi 3N ma, Livorno, 1777 (late but‏ אזכרה 
cont. earlier fragm.).‏ 


INTRODUCTION 


wos app BH. iii; OM. 1. 26a; Buttenwieser, Die hebräische Elias- 
Apokalypse. 

.פרקי דר" אליעזר ₪206 אליעזר 

NDON Saloniki, 1514; OM. i. 35.‏ ביתא דבן סירא 

(Sa’adya), ed. Krakau, 1880.‏ אמונות ודעות 

.1885 שלשה ספרים נפתחים ,6nbluמSc snaa Samuel‏ דישועה 

0M. ii. 542.‏ ברייתא דשמואל הקטן 

Salonica 1727 )Rev. of Moses).‏ ספר גדולת משה 

nama naboa OM. i. 91 b, 92 b; BH. i, v. 48. 

i. 83 b.‏ ;ו .2317 מסכת גן עדן 

v, vi; OM. i. 85 a, 89a.‏ ,11 .277 סדר גן עדן 

Const. 1516.‏ דברי חימים של משה 

i. 94.‏ :40 .צ .877 דין הקבר 

BH. v. 165 (Rev. of Moses, x rec.).‏ הגדת שמע ישראל 

‘pb 1889‏ פרקי היכלni BH. ii; OM. i. 111; Wertheimer,‏ היכלות רבתי 
(referred to as Hek. R.).‏ 

nbn noa Arge Lebanon, BH. ii; OM. i. 109 (referred to as Mass. 
Hek.). | Ä 

Const. 1519.‏ 5 ויושע 

53311 ^b. BH. ii. 54-57; OM. i. 159; Const. 1519. 

BH. i. 351; OM. i. 93.‏ מסכת חבוט הקבר 

Tn ^n BH. iv. 129; OM. 1. 182 a; S. ha-y Yasar, Par. Beresip. 

nwo sain (The Sword of Moses), ed. Gaster, 1896. 

npr oye (Hai Ga’on), ed. Frankf. a. M. 1854. 

BH. v; OM. i. 104 (cf. Midras Konén).‏ מדרש ה' בחכמה יסד ארץ 

Mantua, 1562, etc., etc., Warsaw, 1884 (with commentaries‏ פ' יצירח 
of R. Sa‘adya Ga’on, Sabbathai Donnolo, Nachmanides, Eleazar‏ 
of Worms, Moses Botarel, and others).‏ 

BH. i. 153.‏ 935 יצירת הולד 

(מ' ה' בחכמה יסד ארץ .01) 1.9900 4786" מדרש כונן 

mwa pao menos BH. vi. x17; OM. ii. 394 b... 

(referred to as Mass. As.) in Jellinek, "apr "»an *i33 and‏ מסכת אצילות 
Lublin, 1891.‏ אגדת בראשית 

nan py» ~ab (the znd rec. of Rev. of Moses) ’Arze L°banon, 46 b; 
Styyuni, Parasa Ua‘ephannan, Zohar, ii. 58 a (Aramaic version). 

amas awya BH. i, ii, v; OM. i. 2 b, 6 b, 7b, 8a. 

BH. vi; OM. i. 211 a.‏ מעשה דר' יהושוע בן לוי 

Raziel, 29 a (ed. Warsaw, 1913), Batte Midrasop, i.‏ .5 מעשה בראשית 

p. 47.‏ רב פעלים ,תקונים ומלואים ם1 , ברייתא דמעשח בראשית 

mms BH. ii; OM. ii. 390 a, 5591 np38 ^b fol. 2 b.‏ המשיח 

mwa pip BH. ii. 70 (cf. BH. iii. 141, vi. 117). 

ni app S. Raziel, 3b,c (ed. Warsaw, 1913) (together with T*fillap 
Adam hä-Risön the Sefer No*h forms part of "Aggadap Sefer 
ha-Räzim). Another recension: OM. ii. 402 a. 


LITERATURE 7 


BH. iti. 80.‏ נסתרות דר' שמעון בן יוחי 

Warsaw, 1865.‏ סדר רב עמרם גאון 

nyo in Siddur R. ‘Amram Ga’on, fol. 13; BH. v. 45.‏ גן עדן 

.ו BH.‏ סעורת לויתן 

nnan nwy wrm (Midraš of the Ten Commandments); BH. 1. 62. 

hiכלמ עשרה הרוגי‎ )containing fragments from the Hekalop Literature): 
(a) BH. v. 167-169 (referred to as 1 Leg(end) of Martyrs); 
(b) BH. vi. 19-36 (referred to as 2 Leg. Martyrs). 

nns nes ^5 Const. 1516; BH. i. 91-95. 

Const. 1516; BH. i. 115-129, ii, vi; OM. ii. 361 b.‏ מדרש פטירת משה 

.1884 ,zחZu ed.‏ פיומי בן קליר 

Const. 1514; Warsaw, 1852 (with a commentary by‏ פרקי דר' אליעזר 
Luria). |‏ 

BH. 1. 78; OM. 1. 555 (Revelation. of‏ פרק ר' שמעון בן יוחאי 
R. Sim ‘on ben Yohai).‏ 

BH. vi. 148; OM. ii. 579.‏ שאלות ר' אליעזר 

map swye in S. Raziel (ed. Amsterdam, 1701, fol. 57 b, ed. Warsaw, 
1913, foll. 30 b, d). Two versions, one shorter, usually attributed 
to R. IÉma'el, but in some Mss. to R. ‘Agiba, the other, and more 
comprehensive one, attributed, sometimes to R. I¥ma‘el, and 
sometimes to R. ‘Aqita). mss. containing Si‘ur Qoma or Sefer 
ha-qQoma: Bodl. MiCH. 175, fol. x8 b; opp. 467, fol. 58a; OPP. 
563, fol. 91; oPP. 658, fol. 100 b (with a commentary); MICH. 473, 
fol. 23 b; micu. Add. 61, fol. 2. 

)referred to as Hek. Zot.) in Bodl.‏ שאלת ר' ישמעאל מר' נחוגיה בן חקנה 
MS. MICH. 9, fol. 66 a seqq.‏ 

spin רבא‎ swine BH, vi. 109. 

on "nov BH. iv. 127. 

jיגת ספר‎ ed. Machzor Vitri, Paris, 1874 (OM. 11. 564 a). 

mn 5 BH.i. 106; at the end of Azulai, םיbiדגנה שם‎ Livorno, 1786 
(acc. to Jellinek thirteenth century). 

pesin os noh S. Raziel, fol. 3 a (ed. Warsaw, 1913); cf. ni ep. 

British Museum wss. Add. 27199, fol. 299 a, OR.‏ תפלת רב המגונא סבא 
fol. 13 a.‏ ,6577 

 nopn BH. iii. 78, iv. 1177; OM. ii. 551.‏ שמעון בן יוחאי 


4. LATER MYSTICAL LITERATURE (Post-Ga’onic): 


man wis ‘p (Todros Abulafia, 1234-1304), Nowydwor, 1808. 

1225 ^s ^b. ed. Venice, 1601. 

nan 'b ed. Wilna, 1883. 

rn nna ’D (Abraham ben Isaac of Granada), Amsterd. 1648. 

naan sa (A. Jellinek, Auswahl kabbalistischer Mystik), Leipzig,‏ הקבלה 
seqq.‏ 1853 

nas nai ^p (Joseph Gikatilla), Hanau, 1615. 

Jot (Meir b. Ezekiel ibn Gabbai), Padua, 1563.‏ אמונה 


INTRODUCTION 


)Eleazar of Worms, d. 1237), in S. Raziel, 18 a (ed. 1913).‏ הלוך המזלות 

הלכות האופנים ,הלכות חמלאכים ,הלכות הכסא ,הלכות המרכבה ,הלכות מטטרון 
(Eleazar of Worms), Brit. Mus. Add. 27199.‏ 

Brit. Mus. 44d. 15299, fol. 133 b.‏ וידוי יפה 

mn opp ed. Amsterdam, 1715; 11061085 (Lublin), 1903. 

win ont ed. 1663 with mnpsn; ed. Warsaw, with Zohar Hadas ‘al 
Megillab Rub and Bz'urim on Zohar Hadas. 

.מגחת יהורה 4e:ש‏ חייט 

unb n (magical formulas), Brit. Mus. Add. 15299, fol. 45 b.‏ 13 ירד 

Dms “br (Abraham ben Mordecai Azulai), Amsterd. 1685. 

^b (Judah ben Samuel the Pious), Bologna, 1538.‏ החסידים 

sn ton ’p ed. S. A. Wertheimer, Jerusalem, 1899; OM. i. 194 a. 

pen(n) ^o (on the Divine Names), Brit. Mus. Add. 27120. 

(Nat. b. Reuben Spira), Venice, 1655.‏ 315 הארץ 

npr nyn (Ashkenazi), Frankf. a. M. 1854. 

)Reqanati), Const. 1544.‏ כ' טעמי המצות 

vorm ^b (Zacuto), Const. 1566. 

)on the Merkaba, basing on Ezek. 1), Brit. Mus.‏ אגדת יוסף בן עוזיאל 
Harl. or. 5510.‏ 

(Gershon ben ’Asher), Mantua, 1561.‏ ם' יחום הצדיקים 

(Eliezer Sofer Sussmann), Pressburg, 1864-74.‏ ילקוט אליעזר 

wan mph ^b (Israel Belczicz?), Lublin, 1648; Warsaw, 1879. 

“an pos (Reuben Hoshqe; cabbalistic quotations under headings 
arranged in alphabetical order), Prague, 1660. 

)Reuben Hoshqge; The Greater Yalqut R®’ubeni,‏ ילקוט ראובני על התורה 
referred to as YR.; cabbalistic quotations arranged as a wip‏ 
on the Pentateuch), Wilhelmsdorff, 1681; Warsaw, Igor.‏ 

Venice, 1566; Warsaw, 1876.‏ ילקוט שמעוני 

m yw ‘ob (Isaiah b. Eliezer Chayyim), Venice, 1637. 

“non /b (Judah ha-ILevi), Kztab al Khazari, ed. H. Hirschfeld, 
London, 1905. 

may ‘pia (Menahem Azaraya di Fano), Korez, 1786. 

^b (Mordeqai b. Abraham Yafz), Lublin, 1594.‏ לבושי אור 

Brit. Mus. Add. 17807,‏ ליקיטים נחמדים. . .מיופדים על יפוד הקבלה 
fol. 24 b.‏ 

n35 (Ibn Gebirol), ed. H. Filipowsky, London, 1851.‏ הפנינים 

mw noe 'p (Nat. ben Solomon Spira), Lublin, 1884. 

ed. H. Filipowsky, vide above.‏ מבחר הפנינים ם! מגלת אנטיוכם 

hibrhה‎ ^b (Eleazar of Worms), S. Razíel, 33 c (ed. 1913). 

pas 5v mbv (explanations—by means of gematria and siruf—of 
the names of Metatron (77 names); the names here given recur in 
the pwn aD), Bodl. MICH. 256, foll. 29 a-44 a. 

waban ^b (Eleazar of Worms), Brit. Mus. on. 6577, foll. 1—12, also in 
S. Raziel, beg. 

nasya), Ferrara, 1557.‏ האלהות מס .גמממסc Hayyat,‏ .[) מנחת יהודה 


LITERATURE 9 


moon py /b (Isaac Luria), Amsterdam, 1562. (Not to be confused 
with the earlier, anonymous, writing non pya, being the second 
recension of The Revelation of Moses; cf. also the following.) 

0M. 1. 307 b and Berlin, 1726 (on the “letters ”).‏ ס' מעין החכמה 

Ferrara, 1557 (with commentaries).‏ מערכת האלהות 

jown (Moses de Leon), BH. ii. p. xxxi.‏ העדות 

)Naft. Treves), Ferrara, 1555.‏ נפתולי אלהים 

)Dav. Azulai), Livorno, 1800.‏ גחל קדומים 

)Eleazar of Worms), SS. Raziel, fol. 28 a (ed. 1913).‏ סוד השם המיוחד 

)Eleazar of Worms), S. Raziel, 21 a (ed. 1913).‏ סוד שמות ופעולותיהן 

sr oD (Eleazar of Worms, d. 1237), Brit. Mus. Add. 27199; parts 
of the work are contained in the S. Raziel and in Brit. Mus. OR. 6577. 

apy py “pb (Jacob ibn Habib) with aNרמ‎ ne (Samuel Japhe) and 

commentaries, Wilna, 1922 (edd. princc. Salon. 1516, Const. 1587). 

(Isaac ben Moses Aramah), Salon. 1522.‏ ספר עקדת יצחק 

)Menahem Reqan(a)ti), Venice, 1523.‏ פירוש התורת 

)Bachya ben Asher), Pesara, 1507.‏ פירוש על התורה 

p (Moses ben Jacob Cordovero), Cracow, 1591.‏ פרדסם רמונים 

n qx ^5 (Abraham Sabba), Const. 1514. 

“bp (Isaac ben Abraham Latif), in Kerem Hemed, ix.‏ צרור המור 

xs ‘op (Menachem Siyyon ben Mei): Cremona, 1560 (referred 
to as Siyyuni). 

‘p (Eleazar of Worms), SS. Raziel, 33 d (ed. 1913).‏ קמיעות 

mpn ‘o (Elqana ben Yeruham), Korez, 1784. 

nna mp (Elqana ben Yeruham), Wilmersdotff, 1730. 

pay (Eleazar of Worms), S. Raziel, 9 a (ed. 1913).‏ רוח ובהו 

ay ow (Jonathan ben Nathan Nata, Eybeschiitz), Vienna, 1891. 

mean nym5 w “p (Isaiah ben Abraham Horwitz), 1649. 

mms yv 'p (Joseph Gikatilla), Mantua, 1561. 

ps "wv 'b (Joseph Gikatilla), Riva di Trento, 1561. 

5 paw 'o (Shabthai b. Aqiba Horwitz), Hanau, 1612. 

(Mordecai, the Priest, of Safed), Cracow, 1690.‏ שפתי כהן 

swn wa BH. ii; A. Epstein, Beiträge zur jüdischen Alterthums- 
kunde, Vienna, 1887. 

‘n (Elijah ben Solomon Abraham), Lublin, 1884.‏ מדרש תלפיות 

min app, printed together with Zohar Hadas, ed. Korez, 1774. 

app Livorno, 1854.‏ תקני חזהר 


5. LIST OF ABBREVIATIONS AND TITLES under which some 
of the preceding books and writings are referred to: 
Ap. Elijah: nos 'p [3 (B)]. | 
1 Ap. Ishm. (= The xst Apocalypse of R. I$ma'el): in mss inn mwy 
and Siddur ‘Amram Ga’on, 3 b [3 (B)]. 
2 Ap. Ishm. (— The and Apocalypse of R. Isma‘el): bkynwי‎ ^4 num 


[3 (B)]. 


IO INTRODUCTION 


A. R. * Aq. (Alphabet of R. * 4giba): wx*py אותיות דר'‎ [3 (B)]. 

Ascension of Moses: nw הגדת שמע ישראל ; גדולת‎ Cf. 3 En. xv B. 

Bahya (comm, on the Pentateuch): nyınn פירוש על‎ [4[. 

.[4] ס' ברית מנוחה M*nuha:‏ 139/12 

BH.: Jellinek, Beth ha Midrasch [2]. 

Hayyaf: mmm nn» [4]. 

Hek. R. (Hekalop Rabbapi): *n35 nvos^n [3 (B)]. 

Hek. 201. שאלת ר' ישמעאל מר' נחוניח :(20[9/021 0102א116)‎ [3 )B([. 

1160 ha-mMeærkābä, Hilkop ha-kKaisse, etc.: ‘DiNה‎ niobn; ;הלכות המרכבה‎ 
הלכות המלאכים ;הלכות הכסא‎ )Eleazaז‎ of Worms) [4]. 

Jerachmeel = Gaster, The Chronicles of ferahmeel. 

La: Brit. Mus. Ms. Add. 27199. 

Ir or 2 Leg. Martyrs (the rst or 2nd recension of the Legend of the Ten 
Martyrs): עשרה הרוני מלבות‎ ]3 )2([. 

Life of Enoch: un חי‎ [3 (B([. 

Ma’ °se Beresip: nיwארב מעשה‎ [3 (B([. 

Mass. *As. (Massekep ’4sihup): nibיצא מסכת‎ [3 (B([. 

Mass. Hek. (Massekep Hekalop): niboיה מסכת‎ [3 (B)]. 

Midras Konen: כונן‎ wרדמ‎ [3 (B)]. 

OM.: Eisenstein, Ozar Midrashim [2]. 

Pardes (Cordovero, Pardes Rimmonim): ס' פרדם רמונים‎ [4[. 

Prayer of Rab Hamnuni 8006 : תפלת רב המנונא סבא‎ [3 (B)]. 

Prayer of R. Sim‘on ben Yohat: *snv תפלת ר' שמעון בן‎ ]3 )8([. 

P. R. El. (Pirge de Rabbi Eliezer): פרקי רר' אליעזר‎ ]3 )2([. 

Reqan(a)ti’s Comm. on the Pentateuch (Reqanati): פירוש התורה‎ 
(מנחם רקנטי)‎ ]4[. 

Revelations of R. Sim‘on ben Yohai: ssn 42 pynw ר'‎ pr [5 (B)]. 

Rev. of Moses, 1st rec.: YR. 66 b ישראל‎ yaw הגדת‎ [3 (B)]. 

Rev. of Moses, 2nd rec.: maan ס' מע‘‎ [3 (B)]. 

Sh. Q. (Si ur Qoma): שיעור קומה‎ [3 (B)]. 

Siddur Rab ‘Amram: ikl פרור רב עמרם‎ [3 (B([. 

Siyyuni, Siuni: 12 "88 [4]. 

Sword of Moses (Härbä d’Mose): חרבא דמשה‎ [3 (By. 

S. Yes. (Sefer Y°sira): nvx* ^p [5 (B)]. 

S. Zer. (Sefer Ztrubbaübel): פפר זרובבל‎ ]3 )2([. 

Tigqune ha-zZohar : ^syp^iy wn à ed. Warsaw [4]. 

Tractate of Gan ‘ Eden: yxy jy v6; yy מסכת גן‎ ]3 (B)]. 

Tractate of Gehinnom: םinיג מסכת‎ [3 (B([. 

Uidduy Yafe: פה‎ 17%) [4]. 

Wars of King Messiah: mwa מלחמות מלך‎ [3 (B)]. 

Yalqut 10004: wn mp» ‘p [4]. 

Y R.: mun 5y awa mph ed. Warsaw, 1901 [4]. 

YRL.: ילקוט ראובני‎ ed. Prague, 1660 [4]. 


LITERATURE II 


B. OTHER LITERATURE. 


Abelson, J. The immanence of God in Rabbinical Literature. London, 1912. 

Jewish Mysticism (in The Quest Series). London, 1913. 

Abrahams, T. Chapters on Jewish Literature. 1899. 

Bibliography of Hebraica and Judaica. 1905. 

Bacher, W. Die ältesie Terminologie der jüdischen Schriftauslegung. Leipzig, 
1899. 

Die Agada der babylonischen Amorder. Strassburg i. E. 1878. 

—— Die Agada der Tannaiten. 2 voll. Strassburg, 1884 and 189o. 

Die Agada der palästinensischen Amoräer. Strassburg, 1892. 

—— Die exegetische Terminologie der jüdischen Traditionsliteratur. 1899- 
1905. 

Bartoloccius de Celleno, T. Bibliotheca Magna Rabbinica. 4 voll. Roma, 
1675-93. 

Bischoff, E. Die Elemente der Kabbalah. 2 pts (in Geheime Wissenschaften, 
ed. A. v. d. Linden, 2, 3). Berlin, 1913, 1914. 

Blau, L. Das altjüdische Zauberwesen (Fahresbericht der Landes-Rabbiner- 
schule in Budapest). Budapest, 1898. 

Bloch, Ph. Die Kabbala auf dem Höhepunkte ihrer Entwicklung und ihre 
Meister. 1905. 

Boeklen, E. Die Verwandtschaft der jüdisch-christlichen mit der parsischen 
Eschatologie. 1902. 

Bonwetsch, G. N. Die Apokalypsen Abrahams, Das Testament der vierzig 
Martyrer (in Studien zur Gesch. d. Theol. u. d. Kirche, ed.by G.N. 
Bonwetsch and R. Seeberg, Leipzig, 1897). 

Bousset, W. Haupiprobleme der Gnosis (Forschungen zur Religion und 
Literatur des Alten und Neuen Testaments, ed. by W. Bousset and 
H. Gunkel, Heft 10). Göttingen, 1907. 

Die Religion des Judentums. 1903. 

Bousset, W. and Gressmann, H. Die Religion des Judentums im spdihel- 
lenistischen Zeitalter. (3rd ed. of preceding.) 

Box, G. H. The Ezra- Apocalypse. London, 1912. 

The Apocalypse of Abraham (in Translations of Early Documents). 

London, 1919. 

The Testament of Abraham (in TED.). 1927. 

Box, G. H. and Oesterley, W. O. E. The Religion and Worship of the 
Synagogue?. 1911. 

—— A Short Survey of the Literature of Rabbinical and Mediæval 
Judaism. London, 1920. 

Translations of Early Documenis (TED.). 3 series: Palestinian- 
Jewish Pre-Rabbinic, Hellenistic-fewish, Palestinian-Fewish Rabbinic. 

Brandt, A. J. H. Die Mandäische Religion. Leipzig, 1889. 

Mandäische Schriften. Göttingen, 1893. 





























12 INTRODUCTION 


Budge, E. A. W. Lady Meux MSS. The Miracles of the Blessed Virgin 
Mary, etc. London, 1900. 

—— Coptic Apocrypha, etc. London, 1913. 

Miscellaneous Coptic Texts, etc. London, 1915. 

Buonaiuti, E. Gnostic Fragments (Engl. tr. E. Cowell). London, 1924. 

Burkitt, F. Chr. Jewish and Christian Apocalypses. London, 1914. 

Buttenwieser, M. Die hebrdische Ehas-Apokalypse. Leipzig, 1897. 

Cassel. Yuden (art. in Ersch und Gruber, Allgemeine Encyklopädie der 
Wissenschaften, sect. ii. vol. xxvii). 

Castelli, D. 77 Messia secondo gli Ebrei. Firenze, 1874. 

Il Commento di Sabbatai Donnolo sul Libro della Creazione. Firenze, 
1880. 

Charles, R. H. The Apocalypse of Baruch. 1896. 

The Ascension of Isaiah. 190o. 

—— The Assumption of Moses. 1897. 

— The Book of Enoch, Oxford, 1912. 

‘— The Book of theSecrets of Enoch. 1896. 

— The Book of Fubilees. 1902. 

—— The Testaments of the Twelve Patriarchs. 1908. 

—— The Apocrypha and Pseudepigrapha of the Old Testament (A. and P.). 
2 voll.; vol. ii (Pseudepigrapha). Oxford, 1913. 

The Book of Enoch (Ethiopic Text). Oxford, 1893. 

Cohen, H. Judaica. 1912. 

Conybeare, F.C. The Testament of Solomon ( FQR. vol. xi. pp. 1—45). 1898. 

Cramer, J. J. C. bnat b853 szve theologia Israelis etc. Frankf. 1705. 

Cumont, F. Die Mysterien des Mithra, autorisierte deutsche Ausgabe von 
G. Gehrich. 3rd ed. Leipzig, 1923. 

Dalman, G.H. Der leidende und sterbende Messias der Synagoge. Bein. 1888. 

Danz, J. A. Shekina cum Püs cohabiians (1723) (in J. G. Meuschen, Novum 
Testamentum ex Talmude et Antiquitatibus tllustratum). Leipzig, 1736. 

Dieterich, A. Abraxas. Studien zur Religionsgeschichte des Spätern Alter- 
tums (Festschrift Hermann Usener, etc.). Leipzig, 1891. 

Eine Mithrasliturgie, ed. and cularged by O. Weinreich. Leipzig, 1923. 

Dillmann, A. Das Buch Henoch, übersetzt und erklärt. Leipzig, 1853. 

Dornseiff, F. Das Alphabet in Mystik und Magie? (Xroweo, vii). Leipzig, 
Berlin, 1925. 

Ehrenpreis, M. Die Entwickelung der Emanationslehre in der Kabbala des 
XIII Jahrhunderts. 1895. 

Elbogen, I. Der jüdische Gottesdienst in seiner geschichtlichen Entwicklung’. 
Frankf. a. M. 1924. 

Fabricius, J. A. Codex Pseudepigraphus Veteris Testamenti, i. 1713, ii. 1723. 

Flemming, J. Das Buch Henoch, Athiopischer Text. Leipzig, 1902. 

Flemming, J. und Radermacher, L. Das Buch Henoch. Leipzig, Igor. 
(In D. Griech. Christl. Schriftst. Bd. 5.) 

















LITERATURE 13 


Franck, Ad. La Kabbale?, 1889. 

| Die Kabbala, übers. u. verm. von A. Gelinek. Leipzig, 1844. 

F riedlander, J. Pirge de Rabbi Eliezer. London, 1916. 

Friedlander, M. Der vorchristliche jiidische Gnostizismus. Göttingen, 1898. 

Fürst, J. Bibliotheca Judaica. 3 voll. Leipzig, 1849-53. 

Glossarium Greco-Hebreum. Strassburg, 1890. 

Gaster, M. The Chronicles of ferahmeel (Oriental Translation F und, 
New Series, 10). London, 1899. 

—— The Hebrew Version of the “ Secretum Secretorum”. 1907-08. 

— The Sword of Moses. London, 1896.. 

—— The Samaritans, their History, Doctrines and Literature (Schweich 
Lectures). London, 1925. 

Gebhard, B. H. Programma .. .a cap. xii Apocalypseos. Greifswald, 1710. 

Programma . . . verb. foelis cap. ii. 1711. 

Ginsburg, Chr. D. The Essenes; thetr history and doctrine. 1864. 

The Kabbalah, London, 1920. (Reprint of latter part of preceding.) 

Gollancz, H. mabw nny app (Book of the Key of Solomon). Oxford, 1914. 

Gratz, H. H. Geschichte der fuden. Leipzig, 1855. Transl. History of the 
Jews. 1891-98. 

Gnosticismus und fudenthum. Krotoschin, 1846. 

Greenup, R. Sefer schegel ha-godesch. ıg11. 

Gressmann, H. Der Ursprung der israelitisch-jüdischen Eschatologie. 1905. 
(In Bousset-Gunkel, Forschungen zur Religion und Literatur des 
Alten und Neuen Testaments, Heft 6.) 

Grünbaum, M. Gesammelte Aufsätze zur Sprach- und Sagenkunde. 1901. 

Grünwald, L. Ezn alter Symbol in neuer Beleuchtung (Jahrbuch für jüdische 
Geschichte und Literatur, iv). 

Halévy, J. Prières des Falashas ou fuifs d’ Abyssinie. Paris, 1877. . 

Té’ézdza Sanbat, etc. Paris, 1902. (Contains seven pseudepigraphic 
writings of the Falashas in Ethiopic text and French translation.) 
Halper, B. Descriptive Catalogue of Geniza Fragments in Philadelphia. 

Philadelphia, 1924.. 

Hamburger. Real-Encyclopädie für Bibel und Talmud II. Strelitz, 1883. 

Hengstenberg, E. W. Christologie des Alten Testaments. 1829-35. . 

Hilgenfeld, Ad. Die Ketzergeschichte des Urchristentums. Leipzig, 1884. 

Horner, G. Pistis Sophia Literally Translated, etc. London, 1924. 

James, M. R. Apocrypha Anecdota. 1893. (In Texts and Studies, vol. ii. 

|. No. 3, Cambridge.) 

Lost Apocrypha of the Old Testament (in TED.). 

Jellinek, Ad. Beiträge zur Geschichte der Kabbala. Leipzig, 1852. 

Philosophie und Kabbala. 1854. 

Joel, D. H. Die Religionsphilosophie des Sohar. Leipzig, 1849. 

Joel, M. Blicke in die Religionsgeschichte, etc. Breslau, 1880. 

Jost, I. M. Geschichte des fudenthums und seiner Secten. 1857-59. 


























14 INTRODUCTION 


Jung, Leo. Fallen Angels in Jewish, Christian and Mahommedan Literature, 
etc. (FOR. n.s. vol. xv. pp. 467-502; vol. xvi. pp. 45-205). 1924-25. 

Karppe, S. Etudes sur l'origine et la nature du Zohar. Paris, 1901. 

Kautzsch, E. Die Apokryphen und Pseudepigraphen des Alten Testaments. 

Keferstein, F. Philos Lehre von den göttlichen Mittelwesen. 1846. 

King, C. W. The Gnostics and their Remains, Ancient and Medieval. 
London, 1864. 

Kircher, Ath, Gidipus Aigyptiacus, 1652-53. (Tom. ıı. pars 1. classis IV 
Cabala Hebreorum.) 

Klauser, Th. Die Cathedra im Totenkult (Liturg.-gesch. Forsch. ix). 
Miinster 1. W. 1927. 

Klausner, J. Die messtanischen Vorstellungen des jüdischen Volkes tm Zeitalter 
der Tannaiten. Krakau, 1903. 

Kohler, K. Studies in fewish Literature. 1913. 

Jewish Theology. 1918. 

Kohut, A. füdische Angelologie und Dämonologie (in Abhandlungen für die 
Kunde des Morgenlandes, herausg. von der Deutschen Morgenländischen 
Gesellschaft. Bd. iv. No. 3). Leipzig, 1886. 

Krauss, S. Griechische und Lateinische Lehnwörter im Talmud, Midrasch 
und Targum, 1898 seqq. 

Lambert, M. Sa‘adya, Commentatre sur le Sefer Yestra. 1891. 

Landauer, M. M. Fhvh und Elohim. Stuttgart, 1836. 

Leisegang, H. Die Gnosis. Leipzig, 1927. 

: Leszynsky, R. Pharisäer und Sadduzäer. 1912. 

Die Sadduzder. 1912. 

Levertoff. Sifre to Numbers (in Translations of Early Documents, ed. by 
Box and Oesterley). 

Lévi, T. Le Péché Originel dans les anciennes sources Fuives. Paris, 1907. 

Lidzbarski, M. Das Johannesbuch der Mandder. Giessen, 1915. 

Mandäische Liturgien. Berlin, 1920. 

—— Ginzä Der Schatz oder Das Grosse Buch der Mandäer. Göttingen, 
Leipzig, 1925. 

Lightfoot, Jo. Hore Hebraice et Talmudice. Lipsiz, 167 5. 

McCown, Ch. Ch. The Testament of Solomon (in Untersuchungen zum 
Neuen Testament, ed. by H. Windisch, Heft 9). Leipzig, 1922. 

Mahler, E. Handbuch der jüdischen Chronologie. Leipzig, 1916. 

Maius, J. H. Synopsis Theologie Fudaice. 1698. 

Martini, R. Pugeo Fidet, vide sub Pugeo. 

Marx, A. Untersuchungen zum Siddur des Gaon R. Amram. Poppelauer, 
1908. 

Meyer, Ed. Ursprung und Anfänge des Christentums, 3 voll. 1921-23. 

Meyer, J. Fr. Blätter für höhere Wahrheit. Frankf. a. M. 1819-23. 

Misses, T. Safenath Paaneach, Darstellung der jüdischen Geheimlehre. 1862. 

Molitor, J. E. Philosophie der Geschichte oder über die Tradition. 1827. 











LITERATURE | I5 


Montgomery, J. A. Aramaic Incantation Texts from Nippur (Univ. of 
Pennsylvania. The Museum Publications of the Babylonian Section). 
Philadelphia, 1913. 

Moore, G. F. Intermediaries in Jewish Theology (Harvard Theological 
Review, vol. xv). 

Judaism in the First Centuries of the Christian Era, The Age of the 

- Tannaim. Cambridge, U.S.A., 1927. 

Munster, S. Kalendarium Hebraicum. Basel, 1707. 

Neubauer, A. Chronicle of Ahimaaz. (FOR. 1891-92.) 

—— Catalogue of the Hebrew Manuscripts in the Bodleian Library, etc., 
vol. i. Oxford, 1886. Cowley, A. E., vol. ii. Oxford, 1906. 

Nicholson, R. A. An Early Arabic Version of the Mi‘rdj of Abi Yazid 

. al-Bistdmi (Bräunlich, Islamica, ii. pp. 402-415). Leipzig, 1926. 

Nork, F. (F. A. Korn). Brahminen und Rabbinen. 1836. 

Nyberg, H. S. (Review of and critical remarks on) Reitzenstein, Das 
iranische Erlösungsmysterium (in Le Monde Oriental, xvii. pp. 80-96). 

Oesterley, W. O. E. The Books of the Apocrypha. London, 1914. 

Oesterley, W. O. E. and Box, G. H., vide above, Box. 

Petermann, H. Thesaurus s. liber magnus vulgo “ Liber Adami” appellatus, 
etc. (Mandaitic text of Ginza Right and Left.) Leipzig, 1867. 

Philo. De Cherubinis ad Exod. 25, ed. C. A. O. Grossmannus. Leipzig, 
1856. 

—— Opera que supersuni, edd.L. Cohn, Wendland, S. Reiter, I. Leisegang. 
Voll. 1-6, 1896-1915; vol. 7 in progress. 

Preuschen, E. Zwei gnostische Hymnen. Giessen, 1904. 

Pugeo Fidei, by Raimundus Martini, ed. Joseph de Voisin, 1661; ed. 
Carpzov, Leipzig, 1687. 

Rabinsohn, M. Le Messianisme dans le Talmud et les Midraschim. Paris, 
1907. 

Radermacher, L., vide Fleming, Joh. 

Reitzenstein, R. Poimandres, Studien zur griechisch-ägyptischen und 
frühchristlichen Literatur. Leipzig, 1904. 

Das mandäische Buch des Herrn der Grösse. Heidelberg, 1919. 

Das iranische Erlösungsmysterium. Bonn, 1921. (Vide H. S. Nyberg.) 

Reuchlin, J. De verbo mirifico. Colonie, 1532. 

De arte Cabalistica, Hagenau, 1517. 

Rosenroth, Knorr von. Kabbala Denudata. 1677. 

Roskoff, M. Geschichte des Teufels. Leipzig, 1869. 

Rubin, S. Heidenthum und Kabbala. 1893. 

Kabbala und Haggada. 1895. 

Sachs, M. Beiträge zur Sprach- und Altertumsforschung, voll.i, ii. 1852-54. 

Schæder, H. H. Der Urmensch in der avestischen und mittelpersischen 
Ueberlieferung, and Zur manichäischen Urmenschlehre (in Reitzenstein 
and Schæder, Studien zum antiken Synkretismus, etc. Leipzig, 1926). 

















16 INTRODUCTION 


Schechter, S. Some Aspects of Rabbinic Theology. 1909. | 

Documents of Jewish Sectaries, vol. 1, ss of a  Zadohite Work. 
Camb. Univ. Press, 1910. 

Scheftelowitz, I. Die altpersische Religion und das fudentum. Köln, 1921. 

Die Entstehung der manicháischen Religion und des Erlósungsmysterium. 
Giessen, 1922. 

Schmidt, C. Kopzisch-Gnostische Schriften, I. Band. (Die Pistis Sophia— 
Die baden Bücher der feü—Unbekanntes alignostisches Werk.) Leipzig, 
1905. (In Die Griechischen Christlichen Schriftsteller der ersten drei 
Jahrhunderte.) | 

Schmieder, H. E. Nova interpretatio . . . Gal. dii. 19-20. 1826. 

Schoettgen, Chr. Hore hebraice et talmudice. Dresden and Leipzig, 
1733-42. | 

Schürer, E. Geschichte des jüdischen Volkes im Zeitalter Jesu Christi®. 
3 voll. Leipzig, 1901-09. | 

Schwab, M. Vocabulaire de PAngélologie. Paris, 1897. 

Scott, W. Hermetica. 3 voll. Oxford, 1924-26. 

Shahrastani. JaJa Mal kS. Book of Religious and Philosophical 
Sects, ed. W. Cureton. Vol. i. London, 1842. 

Söderblom, N. La vie future d’apres le Mazdeisme. 1901. 

Spira, S. Die Eschatologie der Juden nach Talmud und Midrasch. Halle, 1889. 

Stave, E. Über den Einfluss des Parsismus auf das Judentum. Haarlem, 
1898. 

Steinschneider, M. Jewish Literature (transl. of article Jüdische Literatur 
in Ersch und Gruber). 1893. 

Zur pseudepigraphischen Literatur, etc. Berlin, 1862. 

Stenring, K. Akiba b. Joseph, The Book of Formation (S. Y*sira). 
London, 1923. 

Stern, T. Versuch einer umständlichen Analyse des Sohar (in Ben Chananja, 
vol. iv). 1858-61. 

Strack, H. L. Einleitung in Talmud und Midras?. 1921. 

Strack, H. L. and Billerbeck, P. Kommentar zum Neuen Testament aus 
Talmud und Midrasch: x (1922); 11 (1924); III (1926). 

Streane, A. W. mnvan. Cambridge, 1891. 

Taylor, Ch. Sayings of the fewish Fathers. Cambridge, 1877. 

Templer, B. Die Unsterblichkeitslehre der jüdischen Philosophen des Mittel- 
alters bis auf Maimonides in ihrem Verhältnis zu Bibel und Talmud. 
Wien and Leipzig, 1895. 

Tischendorf. Apocalypses Apocrypha. Leipzig, 1866. 

Troje, L. Die Dreizehn und die Zwölf im Traktat Pelliot. Leipzig, 1925. 

Ugolini, B. Thesaurus antiquitatum sacrarum. 1752—54. 

Volz, P. Jüdische Eschatologie von Daniel bis Akiba. Tübingen, 1903. 

Der Geist Gottes und die verwandten Erschetnungen, etc. 1910. 

Weber, E. W. Fiidische Theologie*®. 1897. (With reserve.) 














MSS. 17 


Weill, M. Le Talmud et PEvangile. 1864. 

Weinstein, N. I. Zur Genesis der Agada. Göttingen, 1901. (Cf. L. Cohn 
in MGW. vol. 74 [11], 1903, pp. 89-96.) 

Wessely, C. Griechische Zauberpapyri von Paris und London. Wien, 1888. 
Neue Griechische Zauberpapyri. Wien, 1893. (In Denkschriften der 
kaiserlichen Akademie der Wissenschaften, Phil.-Hist. Kl. voll. 36 
and 42.) 

Windischmann, F. H. H. Zoroastrische Studien. 1863. 

Winter, J. und Wünsche, A. Die jüdische Literatur seit Abschluss des 
Kanons, vol. iii. 1891-95. 

Mechiltha, Ein tannaitischer Midrasch, etc. Leipzig, 1909. 

Wohlberg, R. Grundlinien einer talmudischen Psychologie. Berlin, 1902. 

Wolf, J. Chr. Bibliotheca Hebrea. 4 voll. Hamburg, 1715-33. 

Wünsche, A. Die Leiden des Messias. 1870. 

Bibliotheca Rabbinica. 1880-85. 

— Midrasch Tehillim. 1892-93. 

Aus Israels Lehrhallen. 5 voll. Leipzig, 1907-10. 

Zunz, L. Etwas über die rabbinische Literatur. Berlin, 1818. 

Die gottesdienstlichen Vorträge der fuden?. Frankf. a. M. 1892. 

Literaturgeschichte der synagogalen Poesie. 1865-67. 

















$3. MSS. & PRINTED BOOKS CONTAINING THE 
HEBREW BOOK OF ENOCH OR PARTS OF IT 


TH complete. Hebrew Book of Enoch bas never been printed 

before. Most of the Mss. preserved also present 3 Enoch in a 

fragmentary form. | 
The ms. which is made the basis of the present edition is the 


, A) Bodleian Ms. opp. 556, foll. 314 seqq. (Neubauer, 1656: “‘ Written in 
German Hebrew cursive characters by Yisbaq ^"pmu, about A.D. 
1511?"),containing chh. 1-48 A B c D and entitled ‘‘ Book of Enoch 
by R. Ishmael ben Elisha, High Priest”. This Ms. seems to be based 
on an earlier MS. in a very good textual condition, but it has suffered 
through the carelessness of the present copyist, though the corrup- 
tions caused by him are as a rule easily emended. Apart from these 
corruptions א‎ without contradiction presents the very best readings 
of all the mss. and printed fragments. 


The text of Æ bas throughout been collated with the following 
Mss. and printed fragments, and the different readings are given in 
the textual apparatus. The Hebrew text reproduces exactly, but 
emendations are suggested in the Crit. App. and also, by the use of 
brackets, in the text. 


OHBI 2 


18 INTRODUCTION 


The mss. and printed fragments made use of are 


(3, B) Bodleian ms. MICH. 175, foll. 18 b seqq. (Neubauer 2257, written 
in German Hebrew cursive characters), containing chh. 3-22, 23, 
24 and after chh. 15 and 22 respectively, the additional fragments 
chh. 158 and 22B c. The said fragments are included with the 
Si‘ur Qoma, 2 Ap. Ishm. and a few other fragments under the 
common title: Pzrgé de R. Ishmael. 


(1, C) Bodleian MS. MICH. 256, foll. 25 a seqq. (written in Old German 
Hebrew cursive characters), containing chh. 3-12 and 15, entitled 
“The Elevation of Metatron". (Neubauer, 1748.) Valuable. 


(m, D) The fragments preserved in the printed editions of ‘Sefer 
Hekalop by the Tanna R. ISma‘el, High Priest”, viz. Lemberg, 1859 
referred to as D 1, and Warsaw, 1864, referred to as D z (cf. Jellinek, 
Oontras ha-mMaggid, ii). Here are contained chh. 1-28, vs. 5 a and 
beg. of ch. 48 c. The readings are not very good, but sometimes 
valuable for critical purposes. 

(y, E) The printed fragm. in Jellinek, Beth ha Midrasch, vol. v, pp. 170- 
Igo, containing chh. 1-15, 23-48 a. The text in a bad condition. 

(r, F) The Enoch-Metatron fragments inserted at the end of letter Aleph 
in the printed ed. of Alphabet of R. ‘Agiba, Cracow, 1579, foll. 9 c- 
1I d, corresponding to ch. 48 B C D. 


(n, G) The same fragments in the reprinted edition of Alphabet of R. 
* 4giba, Amsterdam, 1708, foll. 11 a-12 b. 


(5, H) The same fragments in A.R. ‘Ag. BH. vol. ii. 


(3, K) Bodleian ms. mMIcH. Add. 61 (Neubauer, 1915: Spanish Rabbinic 
characters), fol. 13 a, containing a short recension of chh. 48B and 
48 6 

(5, L) British Museum Add. 27199 (writings of R. ’AEl ‘azar of Worms, 
copied by Elias Levita), containing chh. 3—12, 15, 16 (foll. זז‎ b-114 b); 
13, 14, I5 B (fol. 116a b: Lm); 48c97319.32, 48 p (fol. 31a b: Lm); 
22 B, 22 C (fol. 126 a: Lmr); 22 C, 19? (foll. 78 a, 81 a: Lo). 

(YR, S (x)) Quotations in YR. and Siyyuni. 


In the Dropsie College Library in Philadelphia there is a Ms. containing, 
acc. to B. Halper (Descriptive Catalogue of Genizah Fragments in Phila- 
delphia, 1927, pp. 210 and 436), “the greater part of the Sefer Hekalot”’. 
It is possible that this Ms. contains some parts of our book. 


SHORT SURVEY OF CONTENTS 19 


§4. THE MUTUAL RELATIONS AND AFFINITIES 
OF THE MSS. AND OTHER SOURCES 


N examination of the textual status of the various sources reveals 

a closer relation between "1 and y on the one hand and between 

on the other, whereas N represents a comparatively inde-‏ ל 4ב 

pendent textual tradition. 1, A and > are more closely attached to 

each other than to N. The relation of the various sources to an 
assumed archetype may be illustrated by the following diagram. 





common Y archetype 


$5. SHORT SURVEY OF THE CONTENTS OF THE 
HEBREW BOOK OF ENOCH 


T Hebrew Book of Enoch may be divided into the following 

sections, viz.: 

| (1) Introduction, chh. 1, 2. 

--~-(2) Enoch-Metatron piece, chh. 3-16 (together with an additional 
fragment on the Ascension of Moses, ch. 15 5). 

(3) A section on Angelology, chh. 17-22, 25-28°. The section 
presents three different angelological systems, viz. A2 
(ch. 17), A3 (ch. 18) and Ar (chh. 19-22, 25-28°). Cf. 
below on the Angelology of 3 Enoch. 

(4) A section on the Judgment, chh. 28’—33?. 

(5) The Celestial Oedussa, chh. 35, 36, 38-40. 


2-2 


20 INTRODUCTION 


(6) The ‘by-work’ of the Merkaba (‘Divine Chariot’) and the 
quasi-physical aspects of the heavenly regions, chh. 23, 24, 
33°-°, 34, 37 and the additional chh. 22 B, 22 c. 

(7) Metatron shows R. Ishmael various wonders of the heavens, 
such as 

(a) the cosmic or mystical ‘letters’, ch. 41; 

(b) polar opposites kept in balance by the Divine 
Names, ch. 42; 

(c) the Pargod of the Throne, on which all past, present 
and future events are portrayed, ch. 45; 

(d) the constellations and planets, ch. 46; 

(e) the spirits of the unborn, of the dead and the spirits 
and souls of the punished angels, chh. 43, 44, 47; 

(f) matters of Apocalyptic character, chh. 447-%, 
45°, 48 A. 

(8) The Divine Names, ch. 48 B. 
— (9) A shorter Enoch-Metatron piece, ch. 48 c. 


(10) The names of Metatron, the transmission of the secrets to 
Moses, the protest of the angels, the chain of tradition. 


$6. QUOTATIONS OF AND REFERENCES 
TO 3 ENOCH 


qu are numerous instances in the later mystical literature of 
dependence upon or acquaintance with 3 Enoch. This is particularly 
marked in the case of the conceptions of Metatron. The influence of 
3 Enoch in this respect is dealt with below on “the conceptions of 
Metatron in related mystical literature” and “the conceptions of 
Metatron in later mystical literature” (sections g and 10). | 

Apart from this, fragments of 3 Emoch.are quoted in YR. in 
Siyyuni, Reqanati, Moscato's Qol Y*hudà, YRL. Ma'*rekep 
ha-"*lohup, Midras Rup, Zohar, Baraiba de Ma‘*se B°resip, etc. 

(1) The question whether the Babylonian 'Talmud may be said to show 
acquaintance with the traditions embodied in 3 Enoch is discussed below, 
pp. 32-30, cf. also on ‘‘the conceptions of Metatron in Talmud, etc.” 

(2) Hayye H*nok(BH. iv. 129seqq., OM. 1. 182a-183 b, Sefer ha-y Yasar, 
Par. B*resib) shows dependence upon 3 Enoch, esp. chh. 6, 10?, 48. c; ^ 9, 


‘TESTIMONIES 21 


although that fragment in other parts moves in a quite different trend of 
traditions from our book. The Sefer Noh (or Téfillap ’Adam ha Rišon, 
BH. iii. 155; OM. ii. 401 a) also betrays some knowledge of the Enoch 
Literature, including 3 En. | 

(3) The Hekalop Rabbapi, ch. 22*, shows dependence upon 3 En. 1815; 
ib. ch. 268 it reflects the expressions of 3 En. 12%, 137. | 

(4) The Hekalop Zof*rapi, fol. 70 a, likewise betrays acquaintance with 
3 En. 121, 13], etc. | 

(s) Harba d* Mose, end (ed. Gaster, London, 1896), reflects 3 En. 13 
and 41. | 

(6) Baraipa de Ma'^se B*resip (in Rab Pe’alim, Tiggunim, etc., pp. 46 
seqq.), towards the end, quotes 3 En. 17*» 9, 6, 

The Midras on Semhazai and‘ Azza’ el is, perhaps, dependent on 3 En.s. 

(7) Simmusa Rabba (BH. vi. 109 seqq.) resumes the contents of 3 En. 
6—10 and 48 c. | 

(8) Yalqut Re ’ubeni, foll. i. 54 a seqq., contains a great many quotations 
from 3 Enoch. These quotations are sometimes cited from the writings of 
R. ’El ‘azar ben Yehuda (of Worms), such as Sode Raza (54 b, 56 a) and 
Hekäm ha-Razim (55a), sometimes from Pirgé Hekalop (55 b). The 
quotations are: 3 En. 22 (fol. 54 a); 4 and 8 (fol. 54 b); 6, 15, 3 (fol. 55 b); 
12, 48 cl2, 51-6, 13-14? (foll. 56a, 57 b, 59 ab). 

(9) The Lesser Yalgut R°’ubeni, on Metatron no. 6, quotes 3 En. 6, 15 

and 3 from Pirgé Hekalop (cf. Y R. 1. 55 b). 
- (1o) vss. containing writings of R. '7El'azar of Worms quote 3 En. 3—12, 
15 from ‘‘ Baraibas belonging to the Ma*se. Meerkaba" (Brit. Mus. Ms. 
Add. 27199), and 3 En. 3-22, 23, 24, from Pirgé de R. Isma‘el or Baraipas 
(Bodl. MicH. 175). 

(11) Siyyuni, foll. 13 d, 14 a, quotes 3 En. 6, 15, 3 from Sefer Hekalop, 
cf. ib. foll. 9 c d. 

(12) SS. ha-kKuzüri, beg. and (13) Reqanati, comm. on the Pentateuch, 
ed. Venice, foll. 30 and 35 a, cf. 133 a, likewise (14) Moscato, Qol Y*hudà, 
189, quote fragments of the Enoch-Metatron pieces of 4 Enoch. 

The quotations in the writings of R. ’El ‘azar of Worms, in YR., YRL., 
Styyunt, Reqanati, etc., show that at one time 3 Enoch had become in- 
corporated into a larger collection of writings concerned with the Hekalop, 
and, further, that this collection must have formed part of a compilation 
referred to as Ma‘*se Merkaba. From other quotations in the said works 
we know that the Ma“*se Merkaba contained, besides 3 Enoch and the 
Hekalop, also the Si‘ur Qoma, Revelations of Moses, etc. 


(15) Ma“rekep ha’“lohup, ed. Ferrara, 1557, foll. 116 a seqq., quotes 
3 En. 48 c from ‘The Haggada on Enoch’. 


22 INTRODUCTION 


(16) The Zohar refers to the Enoch-Metatron-Na‘ar traditions as con-. 
tained in ‘the well-known Baraipas’ (i. 223 b).? 

The Zohar quite frequently quotes from ‘The Book of Enoch’. These 
quotations show that ‘The Book of Enoch’ referred to in the Zohar was a 
large collection of Enoch traditions some of which are contained in 1 and 
2 Enoch, others in writings now lost, whereas others again clearly emanate. 
from 3 Enoch. 

Zohar, i. 37 b, iii. 240 a, 348 b, 10 b, quote from ‘ The Book of Enoch’ 
matters LIE in 3 Enoch. 

Zohar, i. 37 b (after quotations clearly dependent upon 3 Enoch), 
ii. ssa refer to details of ‘The Book of Enoch’, which are not found in 
3 Enoch. They correspond well, however, with certain passages in 1 and 
2 Enoch (vide 1 Enoch 24*: 5, 2 Enoch 8). 

Zohar, i. §5 b, 58 b, ii. 100 a, 105 b, 192 b, 217 a, ii. 180 b, also cite 
‘The Book of Enoch’ or ‘The Book of the Secrets of Enoch’ (ii. 180 b), 
but give no parallel whatever with 1, 2 or 3 Enoch. 

It is evident that the Zohar regarded 3 Enoch as belonging to the 
Enoch Literature, and also, that it associated 3 Enoch with what is known 
to us as 1 and 2 Enoch. Lastly it should be noticed that ‘The Book of 
Enoch’ of the Zohar contains material from a time much later than 
3 Enoch. 

(17) Midras Rup, 85 b, resumes the traditions of 3 Em. 48 c1-9.19, 12, 
16, 6, 12. 

(18) Miskan ha‘Edup3 (by Moses de Leon) quotes from ‘The Book of 
Enoch’ passages reminding of 3 En. 39 and 48 B?. 

Brit. Mus. ms. Add. 15299, foll. 45 b seq., contains a ‘ Book of Enoch’ 
which treats of the preparations necessary to obtain communion with the 


1 Zohar, i. 223 b: 
דא איהו נער דאחיד שית מאה ותלת עשר מפתחן עלאין מפטרא דאימא וכלהו מפתחן‎ 
עלאין בשננא דחרבא דחגיר בחרציה תליין החוא נצר קרון ליה חנוך בן ירד באינון‎ 
ברייתי דכתיב (משלי כ'ב) חנוך לנער על פי דרכו ואי תימא מתניתין היא ולא ברייתא‎ 
במתניתא דילן אוקימנא מילי והא אתמר וכלא מלתא חדא אסתכלו (נ'א אשתכללו)‎ 


תחותיה...... 
Zohar, i. 37b: |‏ 2 


וכן תנינן ספר הוה ליה לחנוךי ודא ספר מאתר דספרא דתולדות אדם הוה ודא הוא 
רזא דחכמתא דהא מארעא אתנטיל חדא הוא דכתיב ואיננו כי לקח אותו אלהים י 
והוא הנער כדכתיב חנוך לגער על פי דרכו [cf. above]‏ 521 9733 עלאי אתמפרן בידיה 
ודא מפיר ויהיב ועביד שליחותא 0 48 זז .2% 3 66 ...מאה ברכאין נטיל בכל 
יומא )91 En.‏ 3 .6) יקשיר קשירין למאריה (0% 48 .מE‏ 3 )ctr.‏ מעלמא נטיל ליח ק'בה 
לשמושיה (151 .א 3 NTA (cf.‏ הוא דכתיב כי לקח אותו אלהים י ומן דא אתמסר ספרא 
דאקרי פפרא דחנוך * בשעתא דאחיד ליה קדשא בריך הוא אחמי ליח כל גינזי עלאי י 
אחמי ליה אילנא דחיי בגו מציעות גנתא וטרפוי וענפוי )24° (cf. 2 En. 8B, 1 En.‏ 
וכלא חמינן בספריה 

3 Given in Jellinek, BH. ii. p. xxxi. 


ORIGIN AND DATE OF COMPOSITION 23 


high angel-princes, in particular with YEHOEL (another name for Metatron). 
It is immediately followed by Sefer ha-yYasar. At the beginning of the 
latter the frequent tradition is put forth, according to which the S. ha- 
y Yasar together with another book was given to Adam by the angel 
GALLISUR, by Adam committed to Seth and after him to Enoch. This is also 
set forth at the beginning of S. Razt’el ha-mMal’ak. Acc. to Zohar, i. 55 b, 
58 b, one of these “two books ” was ‘The Book of Enoch’. On this cf. note 
on 3 En. 48 D!^. | 

The 'S. ha-yYàa3ar' or, as it is also called, "The Book of the First 
Adam’ or ‘The Book of Noah’, really forms part of a vast literature con- 
sisting of various magical formulas, etc. The compilers of this magical 
literature were anxious to obtain authority for their ‘books’, and hence 
they tried to append them to the Enoch Literature by maintaining that 
‘two books were committed to Enoch’. The one was of course the older 
Enoch Literature, the other was intended to be understood as identical 
with the writings issued by them. 


$7. ORIGIN AND DATE OF COMPOSITION OF THE 
HEBREW BOOK OF ENOCH AND ITS RELATION 
TO COGNATE MYSTICAL WRITINGS 


T present book has not been made the subject of critical in- 
vestigation as to origin and date of composition—apart from the 
short discussion of it by M. Buttenwieser* (see below). On the rare 
occasions when it has been referred to? it has almost without excep- 
tion been grouped with the bulk of Jewish mystical writings which are 
termed * Gaonic Mystical Literature’, and within this group it has 
usually been counted as one of the so-called Hekalop works (mainly 
because one of the titles under which it is quoted is ‘Sefeer Hekalop’, 
cf. BH. v. 170). 

The history of the grouping together of the mystical works in 
question under the term ‘Gaonic Mystical Literature’ may be con- 
sidered to begin with the chapter entitled ‘‘Geheimlehre” (Secret 
Doctrine) in Zunz’s Die gottesdienstlichen Vorträge der fuden, historisch 
entwickelt, 2nd ed., pp. 165-179. After dealing with the traces of 
mystical doctrines and speculations in the Talmud and accepting the 
possibility of the existence of early Baraipas on mystical subjects, 
Zunz says: 

“Erst mit der zweiten Hälfte des Geonäischen Zeitalters, etwa um 

I Jewish Encyclopaedia, i. 678, article ‘Apocalyptic Literature; Neo-Hebraic’. 


2 Usually the references to the ‘Hebrew Book of Enoch’ have in view only the 
fragments contained in ch. 48 B c D of our book, the actual 3 En. being unknown. 


24 INTRODUCTION 


A.D. 780, also mit der Epoche der allmählich auflebenden Wissenschaft- 
lichkeit und nachdem die Beschäftigung mit den Materien der Geheimlehre 
häufiger geworden, traten eigene (sic) Schriften auf, die sich an die Erläute- 
rung der Schöpfung, an die Schilderung der göttlichen Majestät wagen.” 
As mystical writings of this kind Zunz enumerates the following, viz.: 
(1) S. Y¢sira; (2) chh. iii and iv of Pirgé d° R.’£li‘ezeer ; (3) Hekalop which 
he regards as older than P. R. ' E]. iii, iv; (4) S. Razie'l (acc.to Zunz younger 
than the Hekalop, though not to be confused with the Sefer Razie’l ha- 
gGädol by '/El'azar of Worms); (5) Alphabet of R. ‘4qiba; (6) Midras 
Könen; (7) S. ha-y Yasar; (8) Yuhasin. 

As may be seen from this list the present book was unknown to Zunz. 
Through the Alphabet of R. '^qiba in its printed edd. he might, 
however, have gained knowledge of the shorter Enoch-Metatron 
piece, corresponding to ch. 48 c of the present book, in Alph. 
R. *4giba (ed. Cracow et seqq.) inserted at the end of letter Aleph. 

M. Steinschneider does not, in his treatment of the mystical 
literature,’ lay down the results of his own investigations, but, as 
he expressly declares, follows the exposition of Zunz in the afore- 
mentioned chapter in GV. 

A much fuller treatment than that of Zunz(-Steinschneider) is 
given to these writings by H. Gritz. Gritz does not know of the 
present book, but he attaches great importance to the Enoch-Metatron 
fragment contained in the Alph. R. ‘4giba at the end of letter Aleph 
(identical with ch. 48 B c of 3 Enoch). He uses this fragment to- 
gether with a Ms. containing polemical strictures by Salmon ben 
Yeruhäm against Sa‘adya, as starting-point for his theory as to the 
original literary connection between the various writings under con- 
sideration. Ben Yeruhàm quotes various passages, occurring in 
different mystical writings, from the Alphabet of R. ‘4qiba. From 
a comparison with the passages quoted by Ben Yeruhim Gritz 
maintains: 

(1) that the Enoch-Metatron fragment was an original constituent 
part of the Alph. R. ‘4qiba; 

(2) that the Hekalop belonged to the Enoch-Metatron fragments ;3 

ı In Ersch und Gruber, Allgemeine Encyklopädie der Wissenschaften und Künsten, 
ii. xxvii (1850), 400-404, article ‘fiidische Literatur’, § 13. (Fuerst, in Bibliotheca 
Judaica, ii. 15, confuses Hek. Rab., Hek. Zot., Pirge Hek. and Sefer Chanok.) 

2 In B. Frankel's Monatsschrift für Geschichte und Wissenschaft des Yudenthums, 
viii (1859), 67—78, 103—118, 140-153. 

3 Gritz’s demonstration on this point is not convincing; his arguments are: 

(a) Ben Y*rubam, after quoting from A. R.' Aq. a passage (which is in reality 
part of S ur Qomá) attributed to R. Isma'el, continues by mentioning that R. I$ma'el 
was one of the martyrs, which is maintained also in Hek. R., esp. chh. 3-5. Cf. r 


and 2 Leg. Mart. 
(b) A Ms. in the Oppenheimer Library (1061 a, after Steinschneider, cf. Neu- 


ORIGIN AND DATE OF COMPOSITION 25 


(3) that there was originally a connection between the HeRalop, the 
Sar Tora (being chh. xxvii-xxx of the BH. edition of the Hek. R.) 
and the Si‘ur Qoma. 

Grätz’s argument for an original connection between the Sar Tora 
and the Si‘ur Qomd is in fact based on a misreading of Salmon ben 
Yeruhim, the passage from which he gives in full on p. 76 op. cit. 
Gritz says that Salmon ben Y?ruham in this passage quotes a 
chapter belonging to the Sar Tora from Si‘ur Qoma. The passage 
does not contain any reference at all to the Si‘ur Ooma, though the 
author in a preceding passage makes mention of the Si‘ur Qoma 
mysteries. 

On the connection between the Sar Tora and the Hek. R., Gratz 
says: The Sar Tora really belongs to the Hekalop ‘‘mit dem es nicht 
bloss zufállig zusammen copiert und zusammengedruckt ist, denn es 
beruft sich zum Schluss auf die in den echten Hekaloth ausgegebenen 
Gebet- und Lobformeln” (i.e. the © Tiphaddar, Tipromem u° Tipnasse 
Melek M°fo’ar, etc. which in ch. 30 is cited by the beginning 
words but given in full in ch. 7?). “‘Folglich hing das Sar Torah mit 
Hekaloth zusammen. . .als ein Zusammenhingendes scheint es auch 
R. Hai zu fassen” (when referring to Hek. R., Hek. Zot. and Sar 
Tora). | 

(4) The Rev. of Moses as it appears in Yalqut R°’ ubeni, or c d 
(ed. Warsaw, 1901, vol. ii. fol. 67 a b, cf. below on Metatron), belongs 
to the same “‘single opus of mystical writings ". 

Grátz here, p. 103 of. cit., bases upon a quotation from the same 
polemical writing of Salmon ben Yeruhàm, but the parallel between 
this quotation and the Rev. of Moses is far-fetched. 

What Grátz's arguments show is merely the fact, that the mystical 
writings in question were known to Salmon ben Yeruhim and 
possibly, as mystical writings on cognate subjects, were grouped 
together at that time, but it is not demonstrated by this that they 
originally formed a unity. 

This is also, by the way, and almost inadvertently, admitted by 


bauer) gives the Hekalop under the title ‘Book of Enoch’. This Ms. is no other than 
the Bodl. oPP. 556, the N of the text edition of the present book—but Gritz quite 
naturally was led to believe that the Ms. represented the Hekdalop as known at that 
time, i.e. the Hek. R., containing the references to the traditions connected with the 
‘Ten Martyrs’. In the Ms. in question, being the Hebrew Book of Enoch, there is 
no mention of the martyrs, nor is R. Ismael, who figures so prominently in it, 
referred to as one of the martyrs. 

(c) Two quotations, one from Yalkut R°’ubeni (100d), the other from Siyyuni, 
containing material of an Enoch-Metatron character, cite Pirgö Hekälob. On this 
point cf. further below, 


20 INTRODUCTION 


Gratz when he says: ‘“ Wenigstens lag es (the ‘mystical opus’) als ein 
Ganzes Salmon ben Yeruhäm vor, woraus er seine Waffen zur 
Bekämpfung des Rabbinismus gegen Safad'ya nahm." But from this 
sound critical position the author immediately departs to treat of the 
writings as an original unity. 

Having laid down his theory as to the unity of the mystical wind 
in question, Gratz proceeds to demonstrate that these writings belong 
to a post-Talmudic period, viz. the Ga’onic time, mainly, as he de- 
clares, on the grounds “‘dass die darin herrschenden Vorstellungen 
theils dem 'Talmudischen Zeitalter unbekannt waren, theils von 
Talmudischen Autoritäten perhorresciert wurden”. His arguments 
are: 

(1) Metatron is in the Talmud not identified with Enoch. In 
Talmud Metatron is an angel existing already at the creation (Grätz 
cites Tos. Yeb. 16 b, Hullin 6o a, i.e. the passages on the Prince of 
the World). Enoch, on the other hand, is in Talmudic times so little 
glorified as to be put on the list of the wicked or regarded as a 
‘Schwankender’, sometimes righteous, at other times wicked. 
(Gen. R. xxv). 

“Auch Metatron selbst stand den Talmudisten nicht so hoch, dass sie 
ihn gewissermassen zum 86076005 eds stempeln sollten. Sie lassen ihn 
bestraft werden. . .(alluding to TB. Hag. 15 a). Erst in folge der christlichen 
Dogmatik erhielt Henoch ein hohes Interesse: Die Interpretation des 
Verses (Gen. v. 24) wurde von der Patristik scharf betont, und Henoch 
galt als Protochristos und als Beweis für die Himmelfahrt, etc.” 

Because of his conviction of the entirely un-Jewish character of 
any glorification of Enoch, Grätz, on p. 106, polemizes violently 
against the view that the Ethiopic Enoch (x En.) is of a pre-Christian 
origin. He says for instance: ' Für jeden Unbefangenen aber ist es 
unzweifelhaft dass das Machwerk 'Buch Henoch' nicht in der 
politisch bewegten Hasmonäerzeit, sondern in der mystisch däm- 
mernden nach-apostolischen Epoche entstehen konnte”. 'T'he glorifica- 
tion of Enoch, Grätz maintains, must therefore have originated with 
Christians. | 

Grátz hence contends that the infiltration of the Enoch legend into 
Jewish circles must be relegated to the post-Talmudic age, and the 
medium through which it was brought into the circle of Jewish ideas 
was Islam, by whose adherents Enoch (’Jdris) was held in high esteem 
(referring to Sura 19%”: 58) 2 | 

sin qun‏ היה פעמים צדיק פעמים רשע אמר הקב"ה עד שהו בצדקו אפלקנו ז 


2 Acc. to Gritz Mohammed derived his view of Enoch from Christian sects and 
“in folge der Bedeutung, welche Henoch in der arabischen Sagenwelt erhielt, 


ORIGIN AND DATE OF COMPOSITION 27 


(2) Further, acc. to Gratz, the ‘rude anthropomorphism’ of this 
literature (Grätz has the Si‘ur Qoma in view) points to a post- 
Talmudic origin. 

(3) In the Sar Tora he finds references to Ga’onic institutions, 
viz. in ch. xxviii. 2. The passage runs as follows: 
אני יודע מה אתם מבקשים... לקשור כתרים בראשיכם ועטרות מלכות לכוף מלכים‎ . 
להשתחוות לכם ליזקק חזנים להשתטח לפניכם להפקיע שמכם בכל כיפה וזכרכם‎ 

בכרכי הים להאיר פניכם כזריחת היום ובין עיגיכם בכוכב שחר 
referring to the aspirations of the mystic who desires to partake of the‏ 
magical power of the ‘Seal’ (Hopam), the ‘Magical Formula’, 1.e.‏ 
the Letters and Names of the Keeper Nora or the Sar Tora. In‏ 
the preceding passage (ch. xxviii. 1) reference is made to Yeshiboth,‏ 
to Torà, Talmud, H^laka, Secrets, Pilpul, which do not particularly‏ 
point to a Ga'onic origin: cf. especially the parallel in TB. Hag.‏ 
14a: “Masters of Scripture, Mina, Talmud, Agada and Semu‘op”’.‏ 
The Sar Tora is, however, probably later than the Hek. R., and, in‏ 
any case, it is later than 3 Enoch.‏ 


(4) His final argument for the post-Talmudic origin of the writings, 
Gratz finds in Sa‘adya’s doubts as to R. [&ma‘el’s authorship of 
Si‘ur Qoma (in Hlikob Qedem, ed. Pollak, p. 69). 

Within the Ga’onic period Gritz fixes the date of the whole group 
of mystical writings to the first half of the ninth century. His reasons 
are (apart from the fact that the quotations by Sa‘adyi and ben 
Yeruhim necessitate the existence of the writings before the tenth 
century): 


(1) 'The Rev. of Moses (i.e. one recension) is contained in Pesigba 
(Rabbapi), which collection was finished in the year 777 after the 
Destruction of the Temple (hence about A.D. 845). The P*sigpa as it 


wurden auch jiidischen Agadisten auf ihn aufmerksam und verwandeln ihn zu 
mystischen Zwecken indem sie ihn mit Metatoron identificierten”’. 
Sura 1957, 58; 
d o 4 » J 20.22.08. 2 ₪ 2 2 Jw ^ 0 20 0200. 
lade 4 olisesy 9 land ao us a5) ua] lid | \.55 2 
“And commemorate ’Idris (i.e. Enoch) in the Book; For he was righteous and 
a Prophet, and we lifted him up to a high place." Vide also Sura 2195. 


r נש‎ ,0 . a 3 0 0:0 ver e 0 ^ - 0-2 

wep! we JS Jil! lbs Leal 9 stow! s 
i Grätz might with as much reason have derived the whole pseudepigraphical 
literature of the OT. from, say, the Mi'rdj of Abii Yazid al-Bistimi (vide 
Nicholson, An Early Arabic Version of the Mi‘rdj, etc.). Gratz’s impossible 
deductions are reproduced here at length, since they form, directly or indirectly, 


the only basis for the usual anti-mystically biassed representations of the time and 
provenience of the so-called Ga’onic mystical literature. 


26 INTRODUCTION . 


lay before R. Tam contained a reference to the various names of 
Metatron (acc. to Tos. on TB. Yeb. 16 b>). | 


(2) Bishop Agobard of Lyons, in a polemical epistle to Louis the 
Pious against the Jews (De judaicis superstitionibus), about 829, betrays 
knowledge of the Sz'ur Qoma representations. The following may 
be cited: | 
“quod nobis non minime notum est qui quotidie pene cum eis (the Jews) 
loquentes mysteria erroris ipsorum audivimus. Dicunt denique Deum 
suum esse corporeum et corporis lineamentis per membra distinctum et 
alia quadam parte illum audire, alia videre, alia vero loqui, vel aliud quid 
agere, ac per hoc humanum corpus ad imaginem Dei factum, excepto 
quod ille digitos habeat inflexibiles ac rigentes, utpote qui nil manibus 
operetur", which—save for the ‘inflexible fingers'—seems to reflect the 


Si‘ur Qoma. Another quotation from Agobard's letter given by Gritz 
presents the current picture of the Most High seated in the Ragi«‘ “raböp, 
in ‘magno quamvis palatio’, and surrounded or carried by the Hayyop 
(bestiis). A third passage runs: “‘(The Jews say) Deum habere septem 
tubas, quorum una mille ei cubitis metiatur”’ (cf. letter » in A..R. Ag.), and 
a fourth shows that these works were extant in writing at that time: “et 
conscripta mendacia, etc." 

The origin of the mystical writings does not go back farther than 
about A.D. 820, says Gratz. This is, acc. to his opinion, not irrecon- 
cilable with the fact that already nine years later they were known in 
France to Bishop Agobard, for Gratz can point to a tradition pre- 
served by Zaccuto? acc. to which 
“der Kaiser Karl sich von dem Chalifen einen jüdischen Gelehrten für 
seine Staaten erbeten habe, und dieser hatte ihm einen R. Machir zuge- 
schickt, der sich in Narbonne niedergelassen und...in Südfrankreich 
Schulen gegründet habe". And hence "literarische Erzeugnisse konnten 
in kurzer Zeit ihren Weg vom Orient nach Frankreich finden " (!). 

The absence in Pirgé d* R. "EI (between 809 and 813) of any 
reference to Enoch-Metatron and the Si‘ur Qoma is to Gratz a 
further evidence that the mystical writings were not in existence at 
that time. 

(If this ‘argumentum e silentio’ were valid, it would seem that it 
would prove that also the Talmud, e.g. tractate Hezıza, came into 
existence between the years 820 and 829 A.D. (I). Gratz concludes: 
“Die Mystik mag sich also erst um 820 Bahn gebrochen haben, und 
so konnte sie um 829 bereits in Frankreich bekannt sein ".) 

Grátz's interest in fixing the date to the beginning of the ninth 
century is due to his desire to maintain the Islamitic origin of the 

1 The parallel, Tos. on Hullin 60a, cites from Yuhasin, acc. to the reading 


preserved in En Ya‘°gob. The printed Talmud editions have Sefer Yosifon. 
2 In S. Yuhasin, ed. Filipowsky, p. 84. 


ORIGIN AND DATE OF COMPOSITION 29 


mystical writings in question. His contention is firstly, that the 
Si ur Ooma is the real kernel of the mysticism under consideration, 
secondly, that the ‘ gross anthropomorphism’ of this writing cannot 
possibly have originated in Judaism, and must hence be derived from 
Islam, where especially the sect ‘Mughasstma’ and men such as 
‘Mughira ibn Said Alighi’ held anthropomorphic views of the Deity.’ 

The notice preserved by Maqrizi, acc. to which the Jews were 
divided into Karaites, wholly repudiating anthropomorphism (by 
Magrizi called Ananites after Anan), Rabbanites, accepting a milder 
form of picturing God after the manner of man, and Galutiya who 
went farther than the Rabbanites, is therefore acc. to Gritz to be 
interpreted to the effect that one sect, the mystics (i.e. the Galutiya), 
had accepted the anthropomorphism of the Arabic Mughassima 
school and the related Mushabbihites and Hishamites. 

The anthropomorphisms of the Islamitic sects in question were, 
acc. to Gritz, derived from no other source than the Qoran, from a 
literal explanation of relevant passages. 

It should be pointed out here that when Gritz emphasizes the gross 
anthropomorphism of the mystical writings in contrast to the ‘Tal- 
mudic’ representations, he can only refer to the short passage in the 
Si'ur Qomà which on the face of it looks like a description of the 
measures and sizes of the various Divine members but in reality 
merely concerns the 'Throne-of-Glory manifestation and zs on a level 
with the similar representation in the Babylonian Talmud, Hag. 13 a 
(see below). The rest of the mystical works in question in no way go 
beyond the Haggada passages of the ‘Talmud as regards ‘anthropo- 
morphic views’. 

The mystical works, belonging to the same group (or forming parts 
of the same large work) which Gritz thus finally assigns to the ninth 
century, are enumerated at the end of his article as follows: (a) 
’Obiyyop d° R. “giba, and the following belonging to it; (b) Sefer 
Henok (i.e. the small Enoch fragment at the end of letter Aleph in 
Alph. R. ‘4giba); (c) Si‘ur Qoma; (d) Hekalob Rabbāþi; (e) Hekāloþ 
Ze‘ erpa (i.e. Hekalop Zot*rapi); (f) Sar Tora; (g) Ma'yan Hokma (i.e. 
a recension of the Revelation of Moses. See above under ‘Sources 
and Literature’). 

To these he adds (after Hai Ga’on’s statement) the writings devoted 
to ‘practical mysticism’, i.e. mainly magical in character: (a) Sefer 


I "Gott habe Gestalt und Kórper mit Gliedern gleich den Buchstaben des 
Alphabets. Sein Gestalt sei die eines Mannes von Licht auf dessen Haupt sich eine 
Krone von Licht befinde.” 


30 INTRODUCTION 


ha-y Yàsar ; (b) Harbá d* Mose; (c) Raza Rabba or Sefer hai Razim; 
(d) Sefer Sem ben No}. 

The arguments and conclusions by Gritz have since been often 
repeated, whereas no further arguments in support of his theory have been 
adduced by subsequent writers. Thus S. Karppe bases exclusively, it 
seems, on Gratz. He gives the same list of writings, only with the 
omission of the Sar Tora and the Revelation of Moses. Concerning 
the connection between the writings, he says: 

“Nous nous trouvons, en effet, en presénce d'un certain: nombre de 
fragments d'œuvres sans que nous puissions dire à coup sûr où ils com- 
mencent et ou ils finissent, s'ils sont les chapitres d'un grand ouvrage 
synthétique, ou des parcelles d'œuvres indépendantes que le hasard ou la 


confusion des citations ultérieures a enchevétrées. Ces fragments sont 
communément dénommés ainsi” (follows an enumeration of the writings). 


Phillipp Bloch? also follows (and cites) Gratz. The Arabic influence 
in these writings 1s to him obvious. He follows Gritz also in assigning 
the writings to the ninth century. He gives exactly the same list of 
mystical works as Gratz, while adding, quite ad rem: '' Hechaloth 
Zutrathi und Sefer Chanoch lassen sich vorläufig nicht feststellen”. 

Bloch translates a few passages from Hekälop.and Alph. R. ‘“qiba, 
among which are the Enoch-Metatron fragment at the end of letter 
Aleph in the printed edd. of Alph. R. ‘4giba and the introductory 
chapters of Sefer Hekalop (corresponding to chh. r and 2 of the 
present book). Furthermore he gives Ga’on Serira’s responsum on 
the St‘ur Qomà (in translation): “Gott behüte dass R. Ischmael 
derartige Dinge aus eigenem Kopf gesagt hätte. Wie sollte auch ein 
Mensch auf solche Einfälle aus eigenem Antrieb kommen! Ferner 
ist unser Schöpfer zu hoch und erhaben, als dass er Glieder und 
Maasse haben könnte, wie der einfache Wortlaut besagt... .Das ist 
aber nur die Ausdrucksweise einer Wissenschaft, hinter der grosse, 
bergeshohe und wundersame Mysterien stecken...” 

A. Jellinek in editing chh. from a ms. that correspond to chh. 
1—15, 23-48 A of the present book? does not give any opinion as to 
the time of origin. 

Louis Ginzberg, in enumerating the mystic works “of Ga’onic 


1 Études sur les origines et la nature du Zohar, Paris, 1901, ch. iv: ‘La Mercabah 
au temps des Gaonim,’ pp. 37 seqq. Karppe knows no more than Gritz of the 
Hebrew Book of Enoch. The ‘Sefer H#nok’ stands for the fragment inserted after 
letter Aleph in A. R. ‘Aq. 

2 In Die jüdische Mystik und Kabbala in Winter und Wünsche, J'üdische Literatur, 
lii. 217 seqq., Trier, 1896. 

3 Beth ha Midrasch, v, Vienna, 1873, complementing from the Lemberg edition 
of Sefer Hekalop in his Kontras ha-mMaggid, ii. | 


ORIGIN AND DATE OF COMPOSITION 31 


times" (evidently depending on Grátz), mentions the present book 
as “a version of the Hekaloth ".! 

M. Buttenwieser treats at some length of the Hebrew Book of 
Enoch. With regard to time of composition, he says: 

“ Apart from the fact that R. Ishmael, of the period of the Hadrianic 
persecution, figures as the author, and from the allusion in the last chapter 
to the Destruction of the Temple (through which data the earliest date 
possible is fixed), there are no definite references to historical events and 
conditions from which the date of the composition of the Book of Enoch 
could be more exactly determined. There is, however, a passage in Talmud 
Berakot about R. Ishmael which naturally suggests itself in this connection, 
and which admits of the adoption of at least a latest possible date.” (Butten- 
wieser here translates the well-known passage Ber. 7a on R. I$ma‘el be- 
holding "*kapri’el Yah YHWH S*ba’op sitting upon the high and exalted 
throne, etc.) “The parallel is obvious. The passages quoted compel the 
conclusion that the Hebrew Book of Enoch cannot have been written later 
than the time of the completion of the Babylonian Talmud.” 

R. H. Charles3 accepts the general view of M. Buttenwieser. 

G. F. Moore? refers to our book in the following manner: “Much 
later (sczl. than the time of the Talmuds) Enoch re-emerges in a 
similar rôle (scil. as conductor to Paradise and Gehenna and heavens 
in general) with descriptions of the Heavenly Courts and the like, 
showing that some reminiscence of his journeys through the universe 
had survived or been revived. Several pieces of this sort are to be 
found in Jellinek, Bet ha Midrasch.. . . Among these particular mention 
may be made of that in Part v. pp. 170—190 (i.e. the fragment of 3 En. 
referred to in the present edition as E)". \ 

_ It seems that M. Buttenwieser has opened the right way towards 
a determining of the time of composition and origin of the present 
book, in treating it primarily on its own merits, and only in the second 
instance in its connection with the other writings that have come to 
be associated with it. Further, the date suggested by Buttenwieser 
as a terminus ante quem is probably correct. The ‘parallel’ from 
TB. Ber. 7 a, adduced by him, is, however, of less value in this con- 
nection. The passage is not generally accepted as genuine, and bears 
the marks of a later time than our book. But there are closer parallels. 
It may be suggested, to begin with, that the main body of the book 
belongs to a time not later than e.g. TB. Hag. xx b-16 a (the largest 
continuous exposition of mystical matters in the Babylonian Talmud). 

Iı J.E. iii. 463 a, article * Cabala'. 

2 f.E. i. 678, article ‘Apocalyptic Literature; Neo-Hebraic’. 

3 R. H. Charles, The Book of Enoch or 1 Enoch, 2nd ed. 1912, Introduction, § 17, 


pp. Ixxix-Ixxxi. 
4 Judaism, i. 128 and note 3. 


32 INTRODUCTION 


The style, the matters dealt with in Hag. ii and chh. 3-48 A of our . 
book respectively, as well as the general ideas met with in both, do 
not suggest a later time for our book, but, possibly, a different circle 
from which the conceptions have derived their peculiar shape. To 
show this, some parallels in ideas and manner of expression may be 


pointed out: 


TB. Hag.: 3 Enoch: 

Fol. 128: “The first Adam ex- Ch. 9%: “I was raised and en- 
tended from one end of the world to larged to the size and the length of 
the other" (as a symbol of his per- the world”. 
fection), rel. by R. Yehuda b. "7El'ay. 

Ib. “When he sinned, the Holy Cf. 3 Em. 165; 519, 

One diminished him.” 

Ib. “The first Adam sawbythe first Cf. 3 En. 51,3-5, 18, 14 
light from one end of the world to 
the other, but when God beheld the 
generation of the Flood and the gene- 
ration of the confusion of tongues he 
removed it, etc.” (cf. Gen. R. xi. 2, 

xii. 4, 5 including the generation of 
"Sno&); attr. to R. "7El'azar. 

Ib. ** God created heaven by mixing Ch. 42. 
water and fire” (Bäraipa). 

Ib. “ By ten things the world was Ch. 41°: “the whole world is sus- 
created, ‘Wisdom, Understanding, tained by Wisdom, Understanding, 
Knowledge, Might, etc.” (’Abbä Knowledge, Prudence, Meekness 
’arikä, Rab.). and Righteousness”. The same 

idea is put forth in ch. 8. On this 
point Hag. seems to represent a 
more developed stage than our 
book. See notes ad loca. 


Hag. 12b (Bāraiþā of R. Yose): Cf. chh. 34, 37, 38!, 48? seqq. 
“The earth is standing upon pillars, This is traditionally connected with 
the pillars upon the water, the water the Ma''"se B*refib, and is found 
upon the mountains, the mountains in the earlier parts of the Midras 
upon the wind, the wind upon the Konén. 
tempest and the tempest is suspended 
on the arm of the Holy One”. 

Jb. The seven heavens and their contents. The names of the heavens 
agree with those of 3 En. 17° and 33°. In other respects the /7^gigà passage 
here contains elements belonging to a later stage than our book. Thus 
3 Enoch agrees, against /1^272á, with the earlier Apocalyptic and Pseudepi- 
graphic writings in assigning angelic inhabitants to all the heavens: cf. 
Test. Levi ii, Ap. Bar., Asc. Isa., 2 En. 3-20. The conception of Mikael 
at the Celestia] Altar does not occur in our book: only in the additional 
ch. 15 8 the Celestial ''abernacle—of Metatron—is mentioned. 'T'he song- 


1% 1 


uttering angels (in Ma‘on, the fifth heaven) are in H^gig pictured in a 


RELATION TO TB. HAG. 2 33 


manner more resembling that of Hek. R. than of 3 Enoch which here 
follows more closely the earlier traditions embodied e.g. in I Enoch and the 
Apocalypse of Abraham. | | 

The expressions used to describe the contents of Mdkon, the sixth 
heaven, recall those of 3 En. 34 and 37 as well as of 2 En.: "the treasuries of 
snow, of hail . . . chamber of the Stormwind ” (Sufa), etc. 

The representation of the contents of “rabop Raqi*', the seventh heaven 
—the treasuries of Righteousness, Right, Mercy, Life, Peace, Blessings— 
corresponds to 3 En. 8, 10°, 45 C°; that of the souls of the righteous and the 
souls and spirits of those who are not yet created in ““rabop exactly 
corresponds to 3 En. 43; for the pre-existence of spirits and souls the same 
scriptural passage, viz. Is. 57%, is quoted in both contexts; on the other 
hand, the conception of the resurrection-dew does not appear in our book. 
The short summary of the Merkaba-picture in Hag. ib.—' ’Ofannim, 
Serafim, Hayyop ha-qQode8, the ministering angels, the Throne of Glory, 
the King, the Living God, high and lifted up”—is not substantially 
different from similar summaries in our book, cf. e.g. ch. 6%. (Upon the 
present writer this passage T'B. Hag. makes the impression of being 
dependent upon 3 Enoch. In this way a traditionist familiar with 3 Enoch 
could easily have summarized 3 Enoch in respect of the contents of the 
“vabop Raqi®‘; especially the little incident of an additional, meaningless, 
‘and souls’ in TB. Hag. compared with 3 En. 43 and 47 is highly suggestive 
here.) 


That the material used in H*g2g@ contained a developed system 
of Merkaba-angelology is apparent from the elaborate descriptions 
in the following context, e.g. on the Hayyop on fol. 13 a. 

The specific picture of the ‘seven Halls’ does not occur in 6, 
but the idea itself is not unknown to judge from the expression in 
Hag. fol. 13a: distinguishing between the ‘Nil ב‘‎ and the ‘Nרב בתי‎ 
which corresponds to the division between the six outer and the 
seventh inmost Hall in 3 Enoch. 


Fol. 138. The speculations on the “° Ragi above the heads of the 
Hayyop ’ (after Ezek. 1%) are more after the manner of the later Merkaba- 
literature than of our book. (R. Aha b. Ya'sqo b, 4 B. A.) Cf. the additional 
chapters 15 B, 22 B C. 


Ib. The measures or distances of the heavens and the sizes of the Hayyop 
present a stage somewhat between the representations of 3 En. chh. 21 and 
22 C (additional). Thus the description of the immense sizes of the Hayyop 
is more extravagant in Hag. than in 3 En. 21. 

It may be surmised, in fact, that the present passage, introduced as a 
Baratbà of R. Yoh*nan ben Zakkai, is more related to the Si‘ur Qoma 
picture. The reference to the measures of the “‘ feet of the Throne of Glory”, 
of the “ Throne of Glory itself’, and the implied distance between the 
“feet of the Throne of Glory” and the seat of the Divine Manifestation, 
the “King ’El Hay y° Qayyam Rim u° Nissa” (cf. 22 C3), reads like an 
introduction or allusion to the Si‘ur Qomd, 21. The Si‘ur Ooma (2) begins 
by stating the distances between the seat of the Throne downwards (the 


OHBI 3 


34 INTRODUCTION 


feet of the Throne) and between the seat and upwards. ’El Hay u* Qayyam. 
is the expression used also in the Si‘ur Qoma when referring to the Divine 
Manifestation on the Throne. 


Lb. The term Sibre Tord, i.e. the ‘Secrets of Torah’, the ‘Secrets of the 
Law’, is here used in the same sense as in 3 Enoch, i.e. as a technical term 
by preference for a certain aspect of the mystical doctrines. It designates 
the essence of the Tora and—what is considered equivalent—the first 
elements of the whole manifested world. Cf. 3 En. 111, 48 C*.°, D°.° and 
notes ad loca. (Attr. to R. "'Ammi, 3 P. A.) 


Ib. The specific mystical importance attached to the Hasmal is paralleled 
in 3 En. 34, 36, 37, but more particularly in the additional ch. 15 B. 


Hag. x3 b. The Hasmal used also with reference to a certain class of 
angels as in 3 Enoch where the Hasmallim are enumerated together with the 
Merkabé-creatures: chh. 7, 48 c*. 


1b. The speculations on and interpretations of the words siwy 813% of 
Ezek. 114, on which H%g7g4 expatiates, are not found in 3 Enoch except in 
the additional ch. 22 C°. They are very frequent in later works. The Bazaq 
(Ezek. 1**) is in 3 Enoch not yet the object of speculations as in Hg7ga@ here, 
and in Hek. R. (13, et al.). 


Ib. “The אחד בארץ‎ ypis (Ezek. 14°) refers to the angel Sandalfon.” 
The conception of Sandalfon is nowhere met with in the present book. 
Neither is the picture of an angel-prince wreathing crowns for His Master 
represented in 3 Enoch. Both ideas seem to belong to a later stage than 
3 Enoch. They recur frequently in later literature. Sandalfon is met with 
e.g. in Rev. of Moses (Hebrew) and in Hek. Zog. (Cf. below on the con- 
ception of Metatron,pp.1o6f.) Here a Baraipa connected with R. '7El'azar. 


Ib. The various panim (faces) of the Merkaba-angels, in particular the 
Hayyop (after Ezek. 1, io“). On this subject 192026 is more elaborate 
than 3 Enoch, cf. 3 En. 2X (“eagles of the Merkaba”), 217° and the add. 
ch. 15 B® (‘the Lion’), H%giga here approaches the Hek. R., ch. 26%. 


The changing of the *w/ into the 3145 is an idea not met with in 3 Enoch. 


1b. The numbers of the angels and the ‘troops’ or ‘g°dudim’ discussed 
on the basis of Dan. 7. This is paralleled in 3 En. 17, 35%°, etc. 


12. Speculations on the N°har di-Nur or ‘fiery river’ (on the same 
scriptural basis). These are well in line with those of 3 Enoch; cf. chh. 
189, 21, 19%, 335, 36^ ?, 47^ ?. 'The fiery river goes forth from the perspira- 
tion of the Hayyop; cf. 3 En. 18, in our book usually “from under the 
Throne of Glory” as in ı En. 14%, 


Hag. 14a. The traditions concerning the creation of the angels from 
the fiery river or through the Divine word and their immersion (and 
extinction) in the N®har di-Nur are presented in similar, although some- 
what varying, manner in Hag. and in our book, chh. 273, 404, 471) *. The 
same scriptural support is used by both; cf. notes ad loca. 


1b. Thetwo Thrones of the Holy One. The dictum (attributed to R. Yose 
the Galilean), acc. to which one Throne is for Judgement, the other for 
Mercy, reminds us of chh. 31 and 33 (the two Divine aspects, the Attributes 
of Justice and Mercy). 
"Ihe second dictum (attributed to "ZEl'azar ban “zarya), acc. to 
which one Throne is placed beneath the other, as a sort of foot-stool 


RELATION TO TB. HAG. 2 35 


or [attributed to R. ‘Agiba as his original opinion] the one being the 
Throne of Glory, the other the Throne of David, i.e. the Messiah, cf. 
TB. Sanh. 38 a, 67), raises the question, whether behind this there is not 
a covert allusion to the traditions of the throne of Metatron being placed 
below the Throne of Glory. In any case, the different explanations here 
given of the ‘thrones’ of Dan. 7° show an intimate familiarity with the view 
of a second Throne by the side of the Throne of Glory.’ 

Hag. 14 b. The well-known passage about the four who entered Paradise 
(repeated in the Hek. Zof., Bodl. micH.g) emphasizes the dangers of entering 
to behold the various heavenly mysteries, and may hence be said to be 
paralleled by the notions expressed in‘ch. 1° of 3 Enoch. Closer parallels 
are, however, found in the later cognate works, e.g. in Hek. R.,ch. 17 
et al. It is to be noted, that R. ISma‘el in 3 Eroch is not represented as 
being shown Paradise. The ‘entering Paradise’ refers to a certain part of 
the vision of the Merkaba-mysteries. Thus Moses, acc. to the G‘dullap 
Mose, is shown Paradise after he has been shown the heavens and the 
Throne in the highest. 

Hag. 15a. The passage on Metatron, of which ch. 16 of the present 
book is simply another version, will be often referred to in the following, 


Ib. “I have heard from behind the Pargoö’ and 
Hag. 16a ''the angels hearing from behind the Pargod”’. Cf, on chh. 454 
and 1816 of our book. | 


Important for the question of the relation between the Talmud 


and 3 Enoch is also TB. Yomà, 67b: תנא דבי רבי ישמעאל‎ 


compared with chh. 4 and‏ עזאזל שמכפר על מעשה עוזא ועזאל 
of our book. This presupposes at least the traditions embodied‏ 5 


in 3 En. 5 (‘Uzza and ‘Azzael as fallen angels or evil agencies). 
With regard to the special reasons adduced by Gritz for a post- 

Talmudic origin of the mystical group of writings in question —in 

which also our book, although unknown to that scholar, would be 


I The present writer has not ventured to accept definitely as authentical the 
linking up of these dicta with the names of such Tannaitic teachers as R.‘4qiba, 
R. "JEl'àzár been ‘4Azarya, R. Yose the Galilean. The authenticity might perhaps, how- 
ever, be taken for granted, since so great an anti-mystical authority as G. F. Moore, 
in his Judaism, vol. ii, p. 337, speaking of this passage says: ‘zt remains that Akiba saw 
Jor himself no objection to assigning the second throne to the Messiah’. Cf. also Bacher’s 
Agada der Tanaaiten, vol. i, pp. 224, 225, 324, 361. The fact of the occurrence of 
speculations on ‘two thrones’ in the time of and among the said Tannaim,would be of 
immense importance for determining the time of origin of the conception of Meta- 
tron as the second, lower throne. It is evident that the controversy related in TB. Hag. 
14 a, Sanh. 38 a, 67 b, touches a subject that was, from some cause or other, rather 
delicate, i.e. closely connected with views abhorred as heretical. Suggestive of the 
consciousness of the dangerous background of these speculations is R. Yose’s 
rebuff of R. “Aqi~a’s view with the words: Sin הJיכש ;עקיבא עד מתי אתה עושה‎ 
the profanation, or heresy, would consist in establishing a similarity either with the 
Christian enthronement of the Christ-Messiah or with other views accepting an 
enthroned Messiah (e.g. after the manner of 1 En.). But the new element that has 
here entered is precisely the idea of a second, lower throne, i.e. the distinctive, 
constitutive feature of the Metatron-conception: the basis for the formation of the 
Metatron-conception has been already given. 


3*2 


36 . INTRODUCTION 


involved, and has been thus involved by later followers of Gritz— ' 
the following observations may be made: 

With regard to point (1)—Metatron in the Talmud not identified 
with Enoch—this does not necessarily prove that the identification 
of Enoch and Metatron belongs to the post-Talmudic period. The 
aversion of the Rabbis,’ especially those ultimately responsible for 
the fixing of the text of the Talmud, constitutes a sufficient reason why 
they should have eliminated, as much as possible, any trace of a 
glorification of Enoch, which might have obtained in the mystic 
sources from which they drew, with reserve, some scattered details 
of the Metatron-conception. 

If, in fact, the sources from which the Talmudic fragments were 
derived already contained the tradition of the identity between 
Enoch and Metatron—and if this was suppressed by the Talmudic 
authorities—there should be some trace of the functions acquired 
by Metatron in fusion with Enoch. Such a trace can, indeed, be 
pointed to, viz. in TB. Hag. 15 a, where it is said of Metatron, that 
he had been given permission to be seated in order to write down the 
merits of Israel. Metatron’s function of Scribe here is most naturally 
explained from the assumption that he has already been identified 
with Enoch, “the scribe of righteousness” (vide 1 En. 151). In 3 
Enoch Metatron’s function of Scribe-Witness is connected exclusively 
with the Enoch-aspect of him, chh. 4?, 48 c?. It seems never to have 
been attached to the specific Metatron-aspect. 

(2) The 'gross anthropomorphism', which is the main basis on 
which Grátz contends for the Islamitic origin of the group of mystical 
writings, is not specially characteristic of our book in contrast to the 
Talmudic literature. 

The points (3) and (4) (vide above, p. 27) do not concern 3 Enoch 
and are, therefore, irrelevant here. | 

A difference between the three representations of Metatron in the 
Talmud (in TB. Hag. 15 a, Sanh. 38 b, ' Ab. Zar. 3 b) and those of 
3 Enoch is to be seen, further, in the fact, that Metatron is in the 
latter commonly called ‘‘the Prince of the Presence ”, but in the former 
not referred to by this epithet. In TB. Ber. 51 a, however, we find 
the tradition of Suriel (or Surya) as the Prince of the Presence, in 
special communion or relation with R. Išmaʻel, imparting to him. 
teachings or revelations. Suriel (or Surya), in related mystical writings, 
is most often only another name for Metatron, used specially when 
denoting him as Knower of Secrets (as befits the Prince of the 


I Cf. the well-known passage in Gen. R. 25,, referred to above, p. 26, n. I. 


RELATION TO TB. HAG. 2 37 


Presence to be). In Hek. R., Surya, as the Prince of the Presence, 
sometimes seems to be contemplated as different from Metatron— 
on the ground that Metatron in Hek. R. is sublimated almost into a 
part of the Divinity, whereas Surya, as the Prince of the Presence, 
retains Metatron’s less exalted functions (cf. below, pp. 99-101). 
The parallel TB. Ber. 5ıa is important also because it shows that 
R. IÉma'el already at the time of origin of that Haggada must have 
been represented as enjoying a special personal communion with the 
Prince of the Presence as he does in 4 Enoch. 

For Surya as a name of Metatron, cf. ch. 48 D!, no. 84. 

The language of the main, that is the oldest, part of 3 Enoch is 
most akin to that of the earlier Haggadic dicta of the Babylonian 
Talmud, or, in general, that of the dicta attributed to the Tannaitic 
teachers and the earlier Amoras. 

An indication of time and place of the final composition of the 
present book.is also to be seen in the representation of ch. 20%, 
acc. to which the special accusers of Israel, next to Satan, are 
** Sammael, the Prince of Rome, and Dubbiel, the Prince of Persia". 
This, of course, suggests a Babylonian environment. Now the 
authorities cited in the mystical literature are the early Palestinian 
Tannas, R. IÉma'el, R. f^qiba, R. Nehonyà ben haqQàna, also 
R. Yoh?nàn bzn Zakkai and R.’“li‘zezzer hagGadol, and others. The 
first origins of the mystical teachings of course go back to Palestine 
(e.g. 1 Enoch). And Palestine must have continued to be the home of 
the mystical speculations even under the earlier Tannas, until the 
reaction set in, which tried to oust the specific mystical teachings 
from orthodox Judaism. Thus, the development and elaboration of 
the traditions embodied in the Hebrew Book of Enoch would seem 
to have taken place in Babylonian circles. The above-mentioned 
explicit reference to Dubbiel, the Prince of Persia, in juxtaposition to 
Sammael, the Prince of Rome, by which the former is indicated as 
sharing the dominance of the earth as it were equally with the latter 
(cf. 3 En. 14?), points to a period when the Sassanides were in full 
power, and probably to a time of warfare with the Roman Empire 
(such as was carried on in Mesopotamia in the last quarter of the 
third century A.D.). 

The fact, that the book, with the exception of the allusions in chh. 
26°, 44° seqq. and 48 A—in a mild form—to oppressions by the 
“ Nations of the World”, presents a pronouncedly zrenical, almost 
universalistic attitude towards the nations in general (cf. esp. chh. 
3°, 30, etc.), indicates that the book has taken shape at a time when 


38 Ä | INTRODUCTION 


the Jewish circles in question were living in peace and comfort. The 
animosity against the “nations of the world” which has found ex- 
pression in the apocalyptic fragment, ch. 48 A, seems to be due more 
to the traditional phraseology adopted from the apocalyptic patterns 
used, than to actual experience of a real persecution. Furthermore, 
there is a tendency noticeable in chh. 447-19, 48 A towards assigning 
the real cause of the downfall of Israel to the wicked within the 
nation and to the dearth of righteous and ' pious' men, and towards 
focussing the reader's mind on this aspect. 

This points to a place and time of composition (i.e. redaction) such as 
the Jewish colonies in Babylonia during the third and fourth centuries, 
when the Jews enjoyed a perfect tolerance from the Sassanian rulers. 

In contrast to the general attitude of our book, we find in the later 
apocalyptic or mystical works from the time of the rising Moslem 
power a different outlook: ‘Rome and Persia’ are no longer regarded 
as the established world powers, but ‘I8ma‘el’ (= Islam) is looked 
upon as the power destined to prepare the way for the deliverance of 
Israel by engaging in prolonged and destructive warfare with the 
older empires, a warfare which will cause the ruin of all the Gentile 
nations (cf. 2 Ap. I8m., Revel. R. Sim‘dn ben Yohai). 

There are, however, further indications for an early date of origin. 
Thus the O*dussa@ met with in 3 Enoch takes us back to the time when 
this had not yet received any of the amplifications attested in the 
G mara of the Babylonian Talmud. Itis, moreover, not yet connected 
with the "WY MIDw. It is presented in its most simple and primitive 
form, a form which in fact seems to have been established already at 
= the time of 1 En. 391% %, i.e. before the Christian era (cf. below, 
$ 18 A. pp. 184 seq.). 

A means of determining the terminus post quem of the composition 
of our book is the picture of the Messianic expectations given in ch. 45°, 
postulating a post-Hadrianic time. On this vide note ad loc. (p. 147), 
where the present writer urges that the passage belongs to a time of 
peace not too far removed, however, from the time of origin of the 
Messiah ben Joseph conception, probably some time in the third 
century A.D. 

The conception of the pre-existence of the spirit (n’sdmda) and its 
‘creation’ in the Guf as met with in sect. 7 (chh. 41-48 A) of our book 
may perhaps be taken as evidence for a time of origin of that section 
not much earlier than the beginning of the third century A.D. Vide 
below on “ The conceptions of Spirit and Soul, etc.” pp. 179 seq. 

Of great importance for determining the time and position of 


e^ 


ORIGIN AND DATE OF COMPOSITION 39 


3 Enoch are, lastly, the affinities between our book and the earlier 
Enoch literature. These affinities—which are discussed at length 
below, sect. 7 A and B—show that 3 Enoch represents a direct continua- 
tion in development from the earlier Enoch literature with influences 
on the one hand from extraneous ideas (Gnosticism, etc.), on the 
other from Rabbinic traditions developed during the l'annaitic period. 

The conceptions which form the central interest of the book seem 
to have been elaborated in a certain distinct circle’ which had a greater 
propensity for mystical matters than their contemporaries, the scholars 
whose views determined the attitude of the Talmud (and among those 
scholars both Tannaim and Amoraim are represented). The men of 
this circle or tendency of thought apparently cherished with venera- 
tion the traditions of the earlier apocalyptic and angelological litera- 
ture, especially the Enoch literature; naturally they concentrated upon 
the mystical experiences connected with the vision of the Throne and 
the Divine Chariot, and may have accepted the various extraneous 
conceptions or forms of expression (or of visualizing), with which they 
were brought in contact and which seemed to them in keeping with 
their own experiences and speculations. Thus they accepted, already 
at an early time, the idea of a celestial representative of the Godhead, 
a vice-regent, a second, lower Opdvos, in the form of Metatron. They 
were also particularly interested in the elaboration of systems of 
angelology, picturing the vast angelic hierarchy from the lowest of 
common angels up to the highest angelic figure, the ruler—by God's 
authority—over all the hosts under him. 

These mystics behind 3 Enoch were not in opposition to the 
Rabbinic teachers. Apart from their special interest in mystical 
matters, the Ma‘sé Beresibh and the Ma‘%sé Merkaba, and their 
occupation with the earlier mystical literature, they held the general 
views of the ‘orthodox’ Rabbis, and evidently themselves had the 
learning of the schools. They held the Tannaitic teachers (R. I$ma'el) 
in high esteem and referred to them as authorities in the mystical 
doctrine. It is also evident that a great number of the Tannas and 
Amoras, at least during periods of their life, devoted themselves to 
penetrating the Merkaba-mysteries: Yoh@nan ben Zakkai, Yeho$u® 
ben H?nanya, R. *^qiba, "/El'azar ben ‘Arik, Hnanya ben Hkinai 
(TB. Hag. 14b, 15a, TJ. Hag. 7; b, Tos. Hag. 21-9, Gen. R. 515), also 
Sim‘dn ben Zoma and Sim‘én ban ‘Azzai, not to mention the 

I On the existence of several Jewish circles devoted to mysticism vide Abelson, 


Jewish Mysticism, pp. 22-25 and below (on the origin of the conception of 
Metatron). - | Ä 


40 1 _ INTRODUCTION 


ultimate apostate lia‘ ben “Buya. This is admitted by G. F. 
Moore in his Judaism, vol. 1, p. 4x1, nor can it possibly be denied. 
No doubt the 3 Enoch circle regarded themselves as orthodox (if 
that word may be used) and in no way considered themselves as 
sectarian. There is no definite sign in the main part of the book that 
they even looked upon themselves as separated from others by a 
deeper insight into mystical matters or by the possession of a higher 
yvoo.. One may probably best describe their attitude by stating 
simply that they were interested in and inclined towards mystical 
matters and experiences. From the point of view of the Rabbinic 
teachers, determining the attitude of the Talmud, the position of these 
circles and of their writings was, however, to be judged differently. 
The mystical interests of the recognized Rabbinical authorities could 
not be ignored nor could the Haggadic dicta revealing those interests 
be obliterated. But the 3 Enoch circle and its like would naturally be 
ignored, if not classed among the minim (or heretics), and the Enoch 
literature would be included among the ‘ extraneous writings’ just as 
were the earlier apocalyptic writings, which were passed in silence. 
That writings of this kind could exist and that there is no need of 
assuming the mere oral tradition of the mystical matters is quite clear. 
Now that Strack in his Einleztung in Talmud und Midras? (pp. 9—16) 
has demonstrated the existence of early writings even on Hla Ra, and, 
the more naturally, on Haggadic matters, there is not the slightest 
reason for keeping up the unfounded fiction that “there was nothing 
written on mystical subjects between the time of the so-called Pseud- 
epigrapha and the Gaonic times". No one at all familiar with the 
Talmudic and MidraSic writings could deduce the non-existence of 
such writings from the well-known injunction in M. Hag. 2* against 
the promulgation of mystical matters to more than 'three', 'two' or 
‘one’. One need only point to the fact that not only the G¢mara but 
even the Tosefid to the same passage speak quite freely on such 
subjects that are treated in 3 Enoch. If still deeper mystical matters 
are meant in that injunction (cf. G. F. Moore, Judaism, vol. 1, p. 384, 
Tos. Hag. 2), then again the passage evidently cannot be used as a 
demonstration for the non-committing to writing of matters that * are 
not so deep’ (such as those of 3 Enoch and TB. Hag. 11b seqq.). The 


Tos. Hag. 2?:‏ 1 
4^ יוסי בר' יהודה אומ' ר' יהושע הירצה לפני רבן יוחנן בן זכאי 
ר' עקיבא חירצה לפני ר' יהושע חנניא בן חכיגאי הירצה לפני 
ר' עקיבא 

ארבע נכנסו לפרדפ בו עזאי ובן זומא אחר ור' עקיבא :28 Tos. Hag.‏ 


ORIGIN AND DATE OF COMPOSITION 4I 


truth is of course that M. Hag. 2 does not describe how the mystical 
matters were actually treated by all Jewish speculators upon them, but 
lays down a rule how they should henceforth be treated 

The additional chapter 48 D!? of our book contains the notice that the 
Palestinian Amoras R. ’Abbahu and R. Zera—who had received the secrets 
banded down from the time of Moses—committed the mystical teachings 
or traditions to a larger body, "the men of faith". '"The men of faith" 
apparently is a term denoting the circle of mystics to which the writer 
belonged. If there were any historical reality behind this statement, it 
would seem to indicate the time of RR. ' Abbahu and Zera (second generation 
Amoras, end of third century A.D.) as the period when the tradition of 
literature in question gained special adherence among Babylonian Jews. 
The fragment in which this statement is found is however of a much 
later date than the main part of the book, and represents a development 
of the mystical teachings on somewhat different lines from those of the 
rest of the book (cf. note ad loc.). 

The time of composition or redaction which would best fit in 
with the various data considered above seems to be the latter 
half of the third century. 

We have, so far, been concerned with the main body of the 
book, comprising chh. 3-48 a, and its redaction. 

To this main body have been joined, in different stages, the 
following: 

(a) Ch. 48 B c: the Names of the Godhead, and the interpretation 
of one of these names, the Alef, with regard to Metatron. The oldest 
part of this mystical treatise is contained in the ’Alzf-Enoch-Metatron 
piece, 48 CX, This version of the Enoch-Metatron tradition which 
in substance (vide infra on Metatron, pp.8off.) agrees with the Enoch- 
Metatron piece, chh. 3-15, seems to have been regarded as specially 
connected with R. *^qiba (the rest of the book is presented in the 
name of R. ’I8ma‘el). It was included in the Alph. R. ‘“giba at the end 
of letter "Alef. Furthermore, in the D-editions of Sefer Hekalop (D 1, 
foll. 13 b, 14 a, D 2, fol. 1o b) a fragment of ch. 48 C, corresponding 
approximately to the version K, is introduced as a Tosefta, begin- 
ning: “R. “Agida said: I heard a voice going forth from under the 
Throne of Glory, speaking. And what did it say? Answer: I sold 
(corr. for ‘made him strong’, 45% for aN) him, I took him, I 
appointed him, namely Enoch, the son of Jared, whose name is 

1 Cf, Leo Beck, Ursprung und Anfange der jiidischen Mystik in Entwicklungsstufen 
der jüdischen Religion, pp. 99 seq.: “Zwischen dem Worte höchsten Preises, das 
Jochanan ben Sakkai gesprochen, und diesem Worte der Verurteilung: in der 
Mischna liegt die Abkehr von dieser theosophischen Mystik. Sie war bewirkt durch 


die Erkenntnis der Gefahr welche von daher der Reinheit der Lehre, der Eigenart 
des Judentums, drohen konnte”. 


42 a INTRODUCTION 


Metatron, etc.’ The fragment is, however, quite independent of 
the Alph. R. ‘4qiba. 

(6) The introductory chh. 1 and 2, supplying the frame of the book, 
in so far as they describe the occasion when R. Isma‘el ascended to 
behold the Merkaba and was brought into contact with Metatron who 
imparted to him the revelations contained in the book. These chapters, 
probably, belong approximately to the same time and circle as the 
Hek. R. and the earlier (lost) versions of the Leg. Martyrs. The occasion 
of R. IÉma'el's ascension to heaven is here, however, not intended 
to be understood as that of his last Merkaba-vision, described in 
Hek. R. chh. 3-5 and in x and 2 Leg. Martyrs, i.e. immediately be- 
fore his purported death as a martyr (in the Hadrianic persecution, 
A.D. 135). The object of his ascension is in ch. 1 defined by the 
expression ‘‘in order to behold the vision of the Merkaba’. These 
two introductory chapters are responsible for the title Sefer Hekalop 
given to the present book, or for its occasional inclusion in collections 
of Hekalop works (quoted e.g. in YR. i, 55 b as Pirge Hekalop). 

(c) The chh. 15 B, 22 BC represent the third stage, when the 
3 Enoch is used, together with the Si‘ur Qoma, as the central part of 
a larger collection called Ma‘esé Merkaba. The mysteries of the 
Merkaba are here treated in a more elaborated form. Further 
Metatron is conceived, primarily, as the revealer of secrets to Moses. 
To the same stage is, on this account, to be assigned the insertion or 
addition of ch. 48 D. Characteristic in the case of ch. r5 B 1s the im- 
portance given to the Sema‘; this reflects the later period when the 
Sema‘ was introduced as an essential part of the (celestial) Q*«dussa ; 
but even that period in all probability 1s pre-Islamitic.? 

It will not be necessary to point out that the main part of 3 Enoch 
(chh. 3—48 A) is no homogeneous unity, or a work by a definite author 
in the modern sense of the words. It is even possible to discern earlier 
and later strata in the part in question. Thus to the earliest stratum 
must be assigned chh. 3-15 (the Enoch-Metatron piece3), whereas 


1 The original part of this fragment strikes an early note; it is, at least, not later 
than the Enoch-Metatron fragment of 3 En. 3-15. Unfortunately the text of all ms. 
sources of the fragment is in a bad state. This fragment has traces of the Primordial 
Man conception of Metatron as the Ruler of the World and does not contain the 
Enos-episode of 3 En. 5. 

2 Cf. Louis Ginzberg, Geonica II, Geniza Studies, New York, 1909, pp. 48, 49, 
on the insertion of the S¢ma‘ into the O°@ussad—caused by a persecution of the Jews 
by the Christians, which ceased when the Christians were defeated by the Moham- 
medans. Resp. by a pupil of Yehudai Ga’on, 7b. pp. 50 seqq., and resp. by Sar 
Salom Ga’on in the Siddur of ‘Amram Ga’on, 11, cited ib. 

3 This probably goes back to the second century, and in some parts even to the 
end of the first. Cf. below, pp. 79 and 188. 


RELATION TO 1 EN. 43 


section 7, or chh. 41-48 A, possibly was composed at or not much 
before the time when the collection of chh. 3-48 A was made. 

There is no difficulty with regard to the collection of the various 
fragments (forming the different sections of our book) into a book 
- called ‘ Book of Enoch’. It must be assumed, on the contrary, that the 
different topics treated of in these fragments were from the very 
beginning considered as rightly belonging to the Enoch literature. 
They were the topics (or similar to the topics) dealt with in the 
archetype, viz. 1 Enoch. If any incongruity was felt, this was overcome 
by representing all the fragments as revelations given by Enoch- 


Metatron. 


§7a. IDEAS AND EXPRESSIONS OF 1 ENOCH 
RECURRING IN 3 ENOCH 


. (References and quotations from 1 Enoch are acc. to the edition by 
R. H. Charles, Oxford, 1912. ‘ Notes’ (.) refer to Charles’s notes 2b.) 


3 Enoch 


The ‘Watchers’, ‘IRIN, 
are high angel-princes, 28. 


The tradition of Fallen 
Angels is preserved in ch. 
5°, in the representation of 
the evil agencies ‘uzzA, 
‘AZZA and ‘azzı’eL. These 
are most probably contem- 
plated as the leaders of the 
Fallen Angels. They are 
three as in 2 En. 18 A. 

Cf. note on 3 En. 17° 
end. These names recur 
among the names of the 
Rulers, 144, and archangels, 
7% 

“taught them sorceries ”, 


5. 


The four great princes 
set over the camps of 


S*Riná, 18% °, 35%; cf. 17. 


I Enoch 

15, 109; 15, 124, 1310, 141, 9, 152, 16 5, 5% 
The ‘Watchers’ as fallen angels. 

1249, 201, 309: 12, 400, 0115, 717. The 
“WATCHERS’ as high angels, ‘archangels’ 
(ל1 תס .א)‎ 1 

6. The Fall of the Angels. Their number 
given as two hundred. The number of the 
leaders is twenty (‘chiefs of tens’), 6% 7) 8. 
The chief of the leaders is semjaza, 6° 7, 
cf. 69? (twenty-one leaders). 

Among the names of the leaders are to 
be noticed: ASAEL, 67; AZAZEL who acc. to one 
tradition seems to have been regarded as the 
chief leader (instead of sEMJAzA), 10% 8, 545, 
554, 81, 2, 3, etc., 13b - 

Further: KOKABIEL, EZEQEEL (i.e. SHA- 
CHAQIEL, 67 7.), BARAQIJAL, SAMSAPEEL (= 
SHAMSHIEL), BATARJAL (= BADARIEL), 69%, 8°. 


1, 813, ro8, 642, 65% 2° (‘sorceries’), 
69!) 4-22, The fallen angels lead men astray 
by teaching them ‘secrets’, magic and sor- 
ceries, ‘worthless mysteries’ (16°), = | 

9!, 10: 1 40%, לול‎ 87°. The Four 
Presences: MIKAEL, URIEL (or PHANUEL), 
RAPHAEL, GABRIEL (7. on 49°). 


I Watchers: TM". 


3 Enoch 


Not in 3 En. Cf. how- 
ever the punishment of the 
angels, 40?, 47. | 

Cf. ch. 8! and note 1b 
and Index, ‘treasury’ and . 
‘store’. | 

51! compared with 33!. 


‘TRIN and QADDISIN, ch. 
28. 

Ch. 7. ‘‘He lifted me on 
the wings of the wind of 

Rina.” 

Cf. Introduction, § 15. 


355.545,47 


The chambers. Halls 
called Hekalop, esp. 1t» %6, 
183, 4,18 341, 382. 

335, 7, 2211715, 49? (K*- 
rubim of S*Rinà), 22 B5. 


* Door or Gate of the 
Seventh Hall”, 10°, 1°. 
19?77, 15: ; Ind. "T'hrone''. 


22 B9, esp. 15 B9; 5, 
33^, 26*, 19* frequ. 


22 95.0765, 30*. 


I.e. the Holy Ones as 
Watchers: ‘IRIN and QAD- 
DISIN, ch. 28 and note. 

TS Bl: 


51, “Why hast thou left 
the highest of the high 
heavens, etc.” 

Not in 3 En. Demons 
only in 5%. 


44 " INTRODUCTION 


I Enoch 


IO. "The Dooms pronounced by God on 
the (Fallen) Angels” (Charles). 
rr‘, "5... I will open the store chambers of 
blessing which are in the heaven, so as to send 
them down upon the earth." 

2. “And truth and peace shall be asso- 
ciated together.” 

12°. Watchers and Holy Ones. 


148, “.. .the winds in the vision caused me 
to fly and lifted me upward, and bore me 
into heaven." 

97: Picture of the Throne and the 
Merkaba. Cf. x En. 71. 

14. ?'"a wall built of crystals and sur- 

rounded by tongues of fire." 

103 large house built of crystals"; 

15* à second house greater than the former 

. . . built of flames of fire.” 

11“‘like the path of the stars and the 
lightnings, and between them were fiery 

KERUBIM”’; ‘‘the vision of the KERUBIM”’. 

15*'the portal of the second house." 


18*^3 lofty throne. ..the voheels? thereof 
as the shining sun." 

20* the Great Glory sat thereon." 

19**from underneath the throne came 
streams of flaming fire.” 

aten thousand times ten thousand 
stood before Him.” 

23 “the most Holy Ones who were nigh 
to Him did not leave by mght nor depart 
from Him." 

151, “fear not, Enoch. . .approach hither.” 


3. “Wherefore have ye left the high, holy 
and eternal heaven." 


158-161, The giants produced from the 
Fallen Angels; the demons, being the spirits 
which went forth from the souls of the giants. 


ı Holy Ones: $.4.4°7, 


2 The two houses, one within the other, the innermost containing the throne, 
really correspond to the Hekalop of 3 En. The houses are, acc. to 1 En.7I°, situated 
in the heaven of heavens: n°7e:hoy e+ = רקיע = שמי השמים‎ mai. 

3 nNN (rpoxos, Flemming-Radermacher: ‘Umkreis’; Dillmann, Lexicon: circulus, 


orbis). Ä 


RELATION TO 1 EN. 45 


3 Enoch 


'The angels as possessors 
of parts of the secrets only: 
ııt n., 18% n.; Introd. An- 


gelol. A 3, (4) (d) [p. 161]. 


35° and n. 


47°. The punishment of 
the angels who have not 
chanted the Song at their 
appointed time: “are made 
into numerous mountains 
of fire”. 

35°. 

The Holy Ones and 
Watchers are four, 28° 
(seventy-two, 30°); Arch- 
angels, ch. 171» 3, 

Three different abodes 
for the spirits of men cor- 
responding to three di- 
visions (43, 44): 

(1) the righteous (near 
the Throne of Glory); 

(2) the intermediate 
(Sheol); 

(3) the wicked (Ge- 
henna). 

47°. “the souls of the 
angels and the spirits of the 
servants, etc.” 

The fragrance of the 
Garden of Eden and the 
Tree of Life, 23%. 

Bring the fragrance to 
“the righteous and godly 
who...shall inherit the 
Edenandthe Treeof Life”. 

24%, 26°, 28%, zıl, 331. 

480% “My Hekal 
(Temple, Palace, Hall). 

46%» 8, “he pointed out 
all (the stars) to me... 
told me the names of every 
single one...they enter in 
counted order under... 
RAHATI’EL.” 


ı Enoch 

16%, ‘‘ All the mysteries had not been re- 
vealed to you and you knew worthless ones, 
etc.” 

171, “those (i.e. angels) who were there 
were like flaming fire, and when they wished 
they appeared as men." 

1812715, 219-9, “seven stars like great 
burning mountains...have transgressed the 
commandment of the Lord...because they 
did not come forth at their appointed time." 


101. “their spirits assuming many dif- 
ferent forms.” 

20. The “Holy Angels who watch” 
identical with the seven archangels: URIEL, 
RAPHAEL, RAGUEL, MIKAEL, SARAQAEL, GA- 
BRIEL, REMIEL. 

22. (Acc.to Charles’s critical text; cf. note 
on ch. 22 beg.) Three chambers in Sheol 
corresponding to three divisions of men, viz. 

(1) the righteous; 

(2) the wicked who have not met with 
retribution in this life; 

(3) the wicked who have. 


22°. “the spirits of the souls! of the dead 
...all the souls of the children of men.” 


24*, 251: 55 5, 29?. The fragrance of the 
Tree of Life. 29?, ‘‘ Aromatic trees* exhaling 
the fragrance of frankincense and myrrh”. 

_25%,5, The fragrant tree to be given to the 
righteous and holy in the time to come. “Its 
fruit shall be for food to the elect.” 


8. The Throne of Judgement. 

5, The “temple of the Lord, the Eternal 
King”. 

33°. “ I’saw how the stars of heaven come 
forth, and I counted the portals out of which 
they proceed, and wrote down all their out- 
lets, of each individual star by itself, according 
to their number and their names, etc.” 


I ‘Spirits of souls’: oG ENT: ANEA T. 


2 Acc. to emendation by Pratorius—Beer—Charles. Ethiopic: 08a: 7x: trees 


of judgement. 


3 Enoch 


Cf. below on 2 En. BD, 
VII (a), VIII. | 

Enoch-Metatron placed 
near the Throne ‘‘under 
the wings of Shekina", 
Introd. | 

The forms of the Q*- 
dussä; vide Introduction, 
pp.184 f. The ‘ Blessed’ has 
two forms, but each form is 
chanted singly. 


22 8%, ct 7, 359, 361, 40%, 


The four princes ‘‘of the - 
army" set over the four 
camps of angels “‘ who utter 
praises before the Holy 
One”, 18% 5, 353, 40°. 

The Seraphim take the 
documents of accusation 
written by Satan and de- 
stroy them by fire, 20%. 

1820, SOQED HOZI weighs 
all the merits of man in 
a balance. 

Chh. 23, 42. 


37%, 2207 * 


46°. 


ye 


467» 3, esp. 3. “they (the 
stars) go out...to praise 
the Holy One.” Cf. note 
ib. 


46 INTRODUCTION 


1 Enoch 


39°. "And in those days Enoch received 
books of zeal and wrath." 

6,7, “] saw the Elect One...and I saw 
his dwelling-place under the wings of the 
Lord of Spirits." 


10-18, 6ב"‎ 
the ‘ Blessed’. 

19, "Blessed is He, and may He be 
blessed from the beginning and for ever- 
more.” ! 

13. “Blessed be Thou, and blessed be 
the name of the Lord for ever and ever.” * 

61%, * Blessed is He, and may the name of 
the Lord of Spirits be blessed for ever and 
ever." 3 

40t. "thousands of thousands and ten 
thousand times ten thousand...who stood 
before the Lord...” (Dan.). 

2. “ four presences * different from those that 
‘sleep not.” 

8. “And I heard the voices of those four 
presences as they uttered praises before the 
Lord of glory.” 

7, “fending off the Satans and forbidding 
them to come before the Lord of Spirits to 
accuse them who dwell on the earth.” 


Notice the forms of 


411. “I saw all the secrets of the heavens, 
and how the actions of men are weighed in 
the balance.” 

3, "the secrets of lightning and of the 
thunder, and the secrets of the winds." 

4, Chambers containing the elemental 
forces. 

431. “And I saw...the stars of heaven 
and I saw how He called them all by their 
names and they hearkened unto Him.” 

2. “their revolution acc. to the number of 
the angels." 

4157*, 435 2, 'T'he conscious existence of 
the sun, moon and stars (vide Charles's note 
on 41°). | 


L MENDA ED CINEMA p 8: 97 107A00:A A9? : 


2 F4 marie 4 ilaosiMNATHL AAT AD: 


3 (4o grnzm:inoo-:AgA7LA:009«0]:a5029 0A010:A7552? : 
4:00:78 = עמ0+) ארבעה פנים‎ 18008: Ezek. 117551? Originally no doubt 
derived from the “four faces of the four Hayyop” in Ezekiel. 


RELATION TO I EN. 47 


3 Enoch 


Many of the features of 
the Elect One and the Son 
of Man in ı En. are trans- . 
ferred to Metatron in 3 En. 
The differences are, how- 
ever, greater than the re- 
sernblances. 

Throne of Metatron, 
101, 48 0% 

ı En. 461; 3 En. 28”. 

1 En. 46°; 3 En. 22}, 
485 

Enoch - Metatron “an 
Elect One”, 6. 

3 En. 48 C°:*‘to abase by 
his (Metatron’s) word the 
proud to the ground... 
to put kings away from 
their kingdoms, etc.” Cf. 
28°. 

The Q*dussé chanted by 
the Mearkäbä-angels and 
the Great Princes, vide In- 
troduction, § 18, B (2). 


28% 307 5. “standing 
before Him, etc.”; 72, 
counsellors. 


The pre-existence of Me- 
tatron perhaps alluded to 
in 48 cl. 

Coa. 


48 c’. * Knower of Se- 
crets." Cf. 8, 105 6, rr. 

8, 105 8, 

II, 48 C9; 9, 

Metatron is never re- 
presented as seated. on the 
Divine Throne. 

48 0, 5% 


1 Enoch 
458, 55%, 625 5. “The Elect One will sit 
on the throne of his glory" (note by Charles 


on 45°). 
1 
(Dan.). 


8 “who hath righteousness, with whom 
dwelleth righteousness.” 

*who revealeth all the treasures of 
that which is hidden." 

*the Lord of Spirits hath chosen 
him." 

4,5 “this Son of Man. . .shall raise up the 
kings and the mighty from their seats... 
and shall loosen the reins of the strong... 
shall put down kings from their thrones and 
kingdoms.” 

6, “and he shall put down the countenance 
of the strong." 

47°. ‘‘the Holy ones. . .shall unite with one 
voice. . .and give thanks and bless the name 
of the Lord of Spirits.” 


“His head was white like wool” 


3, *fand His counsellors stood before 
Him." 


487-9, 461-?, 489. $, 49? (note by Charles 
on 48). The pre-existence of the Son of 
Man. 

4. “‘a staff to the righteous whereon to stay 
themselves and not fall.” 

49°. “The Elect One is mighty in all the 
secrets of righteousness, etc.” 

3. “in him dwells the spirit of wisdom.” 

*. “he shall judge the secret things. ...” 

51%, “the Elect One shall in those days sit 
on My throne, and his mouth shall pour forth 
all the secrets of wisdom....For the Lord of 
Spirits hath given them to him and hath 
glorified him.”’! 


_ 1 It is important that in 3 Enoch Metatron, although obviously otherwise pictured 
in the manner of the Elect One, the Chosen One of 1 En., is altogether lacking 
Messianic character, as well as never identified with the “one that looked like a man? 
of Dan. 7”. This is most certainly not accidental, but intentional. It is the result 
of a strong negation of central ideas of the sects to which the circle behind 3 Enoch 
felt itself in opposition: those sects may have been Christian or Gnostic or something 
else; the fact remains that 3 Enoch rejects the idea of an enthroned Messiah as God’s 
vice-regent and appointed ruler. Cf. below on the origin of the conception of 


Metatron, p. 140. 


3 
“angels of destruction,’ 
31°, 33%, 44". 
Punishment 
angels, 40°, 47. 


The Upper Waters and 
the Lower Waters as polar 
opposites, 42? (vide note). 


, 


of the 


38}, 


54 and note. 


387, 19°. 


1.8, 


34, 37, 22 BC, 42. 


Angels of elemental 
forces, 14°. 
111,2,3, “nothing on 


high nor in the depths of 
the earth”; “the secrets of 
the depth.” 

48 c9. “I set up his 
(Metatron's) throne. . .that 
he may judge the heavenly 
household." 

22 B9, 38%. Cf. Intro- 
duction, $ 18, B (1), (2) and 
E. See above, parallels to 
1 En. 39% =. 

In 3 En. similar enu- 
merations, including the 
Merkäbä-angels,are found 
e.g. in chh. 198, 6°, 7, 39%, 
48 c*. The similarity in 
this case is striking. (Cf. 
Introd. Angelology, E (a), 


(2).) 


2 Ophannin: 77. 


48. . INTRODUCTION 


I Enoch 


533. "the angels of punishment”, 561, 
621, 671, 
nae 3 554, 674,657, 1, 12, go?I-M gis. 


Punishment of the angels (vide Charles’s 
Index II, ‘ Angels’, page 316). 

548, “and all the waters shall be joined 
with the waters: that which is above the 
heavens is the masculine, and the water which 
is beneath the earth is the feminine." 

57°. “the pillars of the earth were moved 
from their place, and the sound thereof was 
heard: from one end of heaven to the other, 
in one day.” 

588, “and there shall be a light that never 
endeth." 

601, “a mighty quaking made the heaven 
of heavens to quake, and the host of the Most 
High, and the angels, a thousand thousands 
and ten thousand times ten thousand, were 
disquieted with a great disquiet.” 

3,4: 

11-122 Earthly and heavenly physics. 

13-21, The “spirits” of the elemental 
forces. 

61°. “the secrets of the depths of the 
earth.” 


8, “the Lord of Spirits placed the Elect 
One on the throne of glory. And he shall 
judge all the works of the holy above in the 
heaven.” 

9, “then shall they all with one voice 
speak and bless and glorify and sanctify 
(Q«dussa) the name of the Lord of Spirits”; 
u “and shall all say ' Blessed is He, etc.’”’ 


10,12, Enumeration of orders of angels: 
“all the holy ones above, and the host of 
God, the Cherubin, Seraphin and Ophannin,? 
and all the angels of power,3 and all the angels 
of principalities, and the Elect One, and the 
other powers on the earth and over the 
water. . .all who sleep not above in heaven 
(i.e. ‘TRIN)...all the Holy Ones (i.e. QAD- 
DISIN) ". 


I DARNI avduqT. 


3 Angels of power: apa nn#172A, cf, Do"n 71, 195, 36. 


RELATION TO I EN. 49 


3 Enoch 


18%, 


-9 
pe 6 E 


Kaspi’el, Kafsi’el, 1°, 

131, 411%. The letters 
(of the Divine Names) 
through which heaven and 
earth, seas and rivers, etc. 
were created, 


49. “The Holy One 
raised me (Enoch) aloft in 
their lifetime”, 48°; “J 
took him (Enoch) from 
among them", 6!; “he 
took me from their midst 
in their sight and raised me 
aloft upon a fiery chariot 
...together with the She- 
kina”. 

19%. “under them four 
fiery rivers are continually 
running, one fiery river on 
each side.” 

11, 46. 


The expression “heaven 
of heavens” corresponds 
to the innermost part of 
the seventh heaven in 3 En. 
The ‘house’ containing the 
Throne of Glory corre- 
sponds to the Seventh 
Hekal (Hal, Palace) of 
3 En. 

The Merkabä-angelsand 
the ‘IRIN: Introd. Angelo- 


logy, A 1, (3), (4); (5), (7); 
ch. 7: | 


1 Enoch 

623°. “(the righteous and elect) shall have 
been clothed with garments of glory, and 
these shall be the garments of life from the 
Lord of Spirits.” 

6914, No evil could get power over men 
until they had learnt the secrets and sorceries 
from the Fallen Angels and through the 
practice of these had been led astray, into 
idolatry, etc. 

619, Kasbiel (nivtlzeA). 

13 The ‘oath’? and the “hidden 
(Divine) name ",? through which “the heaven 
was suspended, and the earth was founded 
upon the water”, through which the sea was 
created and the depths made fast and through 
which the sun, moon and stars complete 
their course. 

70. “The final translation of Enoch." 
“ His (Enoch's) name during his lifetime was 
raised aloft to that Son of Man and to the 
Lord of Spirits from among those who dwell 
on the earth. And he was raised aloft on the 
chariots of the spirit." 


71. A Picture of the Merkaba (cf. ch. 14). 

2. “streams of fire” (ATATAA). 

6. “on the four sides of the house (Hekal) 
were streams full of living fire." 


3. “Mikael led me forth into all the se- 
Gretes” 

1, “and he showed me all the secrets of the 
ends of the heaven and all the chambers of 
all the stars, etc." 

5. “he translated my spirit into the heaven 
of heavens, and I saw there as it were a struc- 
ture built of crystals.. . . "3 

$9. "and my spirit saw the girdle which 
girt that house of fire....” 


7. "and round about were SERAPHIN, 
CHERUBIN and OPHANNIN; and these are they 
who sleep not (“ırın) and guard the Throne 
of His Glory.” 


1 hà 2 APINA 


3 OCh.N:NVPThANA:NNANCYY Noo NEN ETI LPAI SANTANA: 


OHBI 


3 Enoch 


"the innumerable com- 
panies of the hosts round 
about him", x5 B?; 'thou- 
sand thousands, etc.", 22 


B 2, 3, C 4, 7, 355, 30. 
Cf. above at ı En. 40°. 


287. 

Cf. RAHATI "EL, p 199. 
46°; KOKBI’EL, GALGAL- 
LIEL, etc. 17. 

the “rulers over the 
world”’, ch. 14. The leaders 
and angels of the heavenly 
bodies, 17%. 

38. 


30?, 27.» 2, 44° (books of 


records). In ch. 45 the 
Pargod corresponds to the 
‘heavenly tablets’ of 1 


Enoch. 

Ch. 171+ and notes. In 
the various enumerations 
of the seven archangels the 
names of the four Pre- 
sences are almost invari- 
ably included. 


The Seventy Princes of 
Kingdoms, the represen- 
tatives in heaven of the 
nations on earth, 10%, 141: 5, 
161,2, 178 (note), 183,3 , 30% 
(note), 48 C*, p$, 

Three sources of know- 
ledge of celestial things 
and secrets: 

(1) visions, 11, 165, etc. 
(the main part of the book); 
(2) words of an angel, 


4 
(3) Pargod and the 
books, 451, 44°. 


2 moAdhé vr 3997)0c ooa f: 


‚50 . INTRODUCTION 


ı Enoch 


8. “and I saw angels who could not be 


counted, a thousand thousands and 10,000 


times 10,000 encircling that house, 

39. “and MIKAEL, RAPHAEL, GABRIEL, and 
PHANUEL, and the holy angels (Qaddisin) 
who are above the heavens go i in and out of 
that house." 

110, 

721, URIEL as the guide of the luminaries 
(also in 74°, 75°, 79°, 827). 

, 8210-20, “the leaders of the heads of 
the thousands who are placed over the whole 
creation and over all the stars” (these leaders 
are ‘luminaries’, not angels, acc. to Charles, 
note ad loc.). 

80°. “and many chiefs of the stars shall 
transgress the order (prescribed), and these 
shall alter their orbits and tasks, etc.” 

811: 5. The heavenly tablets? and the book 
of all the deeds of mankind.* (Vide Charles's 
note on 47°: “the heavenly tables record all 
the deeds of men to the remotest genera- 
tions ”.) i 

87, 20. The reconciliation of the two 
ideas of seven archangels and four presences, 
the seven archangels being represented as 
consisting of the four Presences and three 
companion angels: “there came forth from 
heaven beings who were like white men; and 
four went forth from that place and three 
with them”. In the enumeration of the seven 
archangels in ch. 20 the names of the four 
Presences are included. 

899 seqq. The Seventy Shepherds, the 
angelic rulers and representatives of the 
‘nations’ (vide Charles’s note ad loc. pp. 199- 
201) here regarded as the oppressors of 
Israel. 


93°. “According to that which appeared 
to me in the heavenly vision (1) and which 
I have known through the word of the holy 
angels (2) and have learnt from the heavenly 
tablets (3).” 


I RERE AT] E: 


RELATION TO I EN. 5I 
1 Enoch 3 Enoch 


gr, “and a sword shall be given to it that The Sword of execution 
a righteous judgement may be executed on — of punishment, 32^ ?. 


the oppressors." 


987. *'every sin is every day recorded in 27% 2, 30°, 44°. 
heaven in the presence of the Most High.” 

104!. "in heaven the angels remember you 30%, 312, 331 (angels of 
for good before the glory of the Great Mercy); 15 B? (angelic ad- 
One.” vocates). 


(Cf. Charles’s note on ch. 15?.) 


The above parallels quite sufficiently show (1) the close dependence 
of the ideas of the later Enoch Literature, represented by 3 Enoch, 
upon those of the earlier, esp. of 1 Enoch," but also (2) the considerable 
development of those earlier ideas, which has taken place in the time 
between 1 and 3 Enoch. Both dependence and development are per- 
haps nowhere so clearly discernible as in the case of the conceptions 
of Enoch. In 1 Enoch he is the saint-man of old who was worthy of 
receiving disclosures on future things and on celestial wonders, and 
this mostly in visions. He is the authority behind the Books of Secrets 
carrying his name: here is the central interest of the earlier Enoch 
Literature. There are, however, indications of an initial focussing 
of the interest on the final translation of Enoch, his elevation into a 
high celestial being, viz. in ch. 70 (Enoch “‘raised aloft on the chariots 
of the spirit to the Son of Man and to the Lord of Spirits from amongst 
those who dwell on the earth"). And, possibly, the following chapter 
71, treating of Enoch’s translation ‘in spirit’ into the heaven of heavens 
near the ‘house’ containing the ‘Throne of Glory, was interpreted as 
referring to a definite elevation of Enoch. This is supported by the 
fact that the Enoch-Metatron pieces of our book show particular 
dependence upon these chapters in manner of expression and general 
terms of describing the elevation of Enoch. Vide above. The trans- 
formation of Enoch into a high celestial being is clearly enunciated 
in 2 Enoch. 

I Cf. George Foot Moore (in Judaism, etc. ii. 281): ^ At a much later time Enoch 
and what he saw in the heavens appear in Hebrew writings whose resemblance to 
features of our Book of Enoch suggests subterranean channels of communication, 
if not literary acquaintance". It would be interesting to know what those possible 
“subterranean channels’ exactly were. It is evident that 1 Enoch must have lain 
before the 3 Enoch circle much in the same form—with regard to composition—as 


it is preserved to us, i.e. there is no trace of separate existence of the different parts 
of 1 Enoch at the time of 3 Enoch. 


4-2 


52 INTRODUCTION 


$78. PARALLELS BETWEEN AND COGNATE 
CONCEPTIONS IN 2 ENOCH AND 3 ENOCH 


nn to 2 En. acc. to Charles, Apocrypha 
and Pseudepigrapha, 11.) 


3 Enoch 


3 En. contains 57 names 
of high angel-princes. See 
the Index, ‘Angels’. 

MIKAEL, ‘archangel’, 
“great prince’, 171°; Ga- 
briel, zb. and 142. 

ENOCH-METATRON, the 
highest angel, 3-15, 48. 

RADUERI'EL, ch. 27, cf. 
note and Introd., Angelol. 

PRINCE OF WISDOM and 
PRINCE OF UNDERSTANDING, 
instruct. of Enoch-Meta- 
tron, 105, 

Not in 3 En. 


SATAN, esp. 26% (231), 

Cf. esp. the angelological 
system of A x (Introd.). 

Cf. ch. 17: archangels 
include MIKAEL and Ga- 
BRIEL, etc. In A 1 and A 2 
more developed than in 
2 

A 1: six classes of Mer- 
kaba-angels: GALGALLIM, 
HAYYOp, KERUBIM, ’OFAN- 
NIM and‘ SERAFIM. Cf. 
Index. 

Perhaps to be compared 
with the "ER ELLIM, TAF- 
SARIM, 14!; HOLY PRINCES, 
gue etc. 

The “IRIN and QADDISIN 
above the Merkaba-angels 
in the highest heaven, 28. 


Metatron possibly the 
highest THRONE (Introd.). 


A. ANGELOLOG Y. 


2 Enoch 

I. Angels near the Divine Throne and in 
the highest heaven. 

(a) Individual, named, high angel-princes: 

MIKAEL and GABRIEL to the right and left 

of the Throne respectively: 24% AB; MIKAEL 
called ‘archangel, general, archistratege’ 
22°, ‘great captain’ 3310. 


ENOCH, ‘one of His Glorious Ones’ to 
the left of the Throne, Scribe, 241 BA. 

VRETIL, archangel, Keeper of the Books, 
Registrar, Knower of Secrets, 2211-23. 

SHEMUEL and RAZIEL (B) or RAGUEL (A), 
33°, the guides and instructors of Enoch, 
virtually “Princes of Understanding and 
Wisdom”. 

(ORIOCH and MARIOCH, guardians of the 
Enoch writings, 33" B. 

SATAN-SATANAIL, 18°, 29%: °, 514-9.) 

(b) Classes of angels functioning by the 
'Throne: | 

(1) The highest order of archangels, 20, 
also called GLORIOUS ONES, 21 B, 2271 A, and 
SERVANTS, 22 BA. To this class the individual 
angel-princes are reckoned: 21 BA, 221° H, 
20%: 5. 

(2) The highest order of Markabä- 
angels, viz. KERUBIM, SERAPHIM, SIX-WINGED 
ONES (i.e. HAYYOp), explicitly defined as 
ministers of the Throne 201 4, 21! BA; 
OFANNIM (miswritten ‘Ostanim’) 20! B. 

(3) Acc. to A:  INCORPOREAL POWERS", 
LORDSHIPS, PRINCIPALITIES, POWERS, THRONES, 
THE WATCHFULNESS OF MANY EYES: 20!. 


‚The last-named may be an allusion to 
the ‘rın (Watchers), acc. to 18 BA origin- 
ally belonging to the highest heaven. Cf. 
below II (b). 

Notice especially the THRONES. 


RELATION TO 2 EN. 53 


> 3 


^X A42 and 43 both speak of 
hosts of angels distributed 
among the diff. heavens, 
but the functions of these 
are not defined with the 
exception of those of the. 
second heaven. Most of 
the following are located 
in the seventh heaven. 

RULERS OF THE WORLD, 
14%; PRINCES of the SONG- 
UTTERING ANGELS, 1855, 5 59, 

ELEMENTAL ANGELS, 14°, 
included among the RULERS 
OF THE WORLD. 


34^. 


In 3 Enoch no lower 
order of Merkaba-angels. 


‘The ‘IRIN have their 
place in the seventh heaven. 
Functions, see A 1 concern- 
ing the Fallen Watchers, 
cf. chh. 46, 5° and notes, zb., 
also Introd., section 13 E 

a) 3,4: ‘Azza, ‘Uzza and 

Azzael both for fallen and 
not fallen angels. 


Angels attending the sun 
and moon in thesecond hea- 
ven, A 2, ch. 17% 5, 96 and 
88 (angels). 

Angels specially ap- 
pointed for the Q*dussa, 
chh. 35, 40; cf. Intro- 
duction, $ 18 D. 


Not in 3 En., cf. ch. 18%, 
AZBUGA. 

Angels of destruction, 
315 331, 44°; appointed 
over the punishment of the 
wicked in hell. 


2, Enoch | 
II. The remaining angelic orders, in chh. 
3-19, represented as distributed among the 
six lower heavens. 
(a) Angels of the sixth heaven. 

1) The lower order of archangels who 
are ‘ Rulers of the World’, appointed over the 
stars and the government of the earth, and 
“Rulers over the lower orders of angels", 
having control especially over the chanting 
of the Celestial Songs by the angels, 19!7? B A. 


(2) The angels of elemental forces, the 
angels ruling over seasons and years, etc., 
19* BA. 

(3) SCRIBES, angels registering the deeds 
of all men, 19° BA. 

(4) The lower orders of Mearkaba- 
angels, seven of each class: seven PHOENIXES, 
seven KERUBIM, Seven SIX-WINGED ONES 
(uavvop). Chief function: celestial chant, 
199 BA, cf. 29? B (all the troops of. . .). 


(b) Angels of the fifth heaven: 

The ‘ımrın (Egoroi, B; Grigori, A), 
originally belonging to the seventh heaven, 
but after the fall of their brethren they have 
descended into the fifth heaven, or because 
of their silent and mournful attitude they are 
not accounted worthy of having their abode 
in the highest heaven. Their proper functions 
are: Service at the Divine ‘Throne and 
chanting of the Celestial Songs, 18° A, 
18! B. 

(c) Angels of the fourth heaven: 

(1) Angels attending the sun and the 
moon, numbered: 15,000 myriads, 1000, 400, 
100, etc. Chh. 11% 1, 121, 14% 3, 15, 16°. 

(2) Angels specially appointed for the 
chanting of the Celestial Songs, ‘song- 
uttering angels’, 17 BA. 


(d) Angels of the third heaven: 

(1) The angelic guardians of Paradise, 
ch. 8° BA, cf. 30! A, 424 B. 

(2) The angelic guardians of the place 
of torment: the angels of punishment, ch. 
10° BA. 

Cf. guardians of hell, 42} BA. 


2 

The ‘IRIN are not said to 
be fallen (28), 

But ‘uzza, ‘AZZA and 
"AZZUEL of 5°, the three 


evil agencies, are clearly 


allusions to the Fallen 
Watchers. 

RAHATI’EL and KOKBI’EL 
with 72 and 365,000 
ns of assistant angels, 

Cf. 143. 


Also in 3 En. general 
terms: SERVANTS, TROOPS, 
ARMIES, etc. See Introd. 
Angelol. E (a) 1. 


Definite classes of angels 
outside the hierarchical 
systems: SIN’4NIM, HAS- 
MALLIM, TROOPS Of ANGER, 
ARMIES of VEHEMENCE, 
’ELIM, ACCUSERS, etc. See 
Index, ‘Angels’. 


4 INTRODUCTION 


2, Enoch 


(e) Angels of the second heaven: 

The fallen *1RIN, kept as prisoners and 
awaiting the final judgement. . SATANAIL- 
SATAN, acc. to Z4, their chief, 7 BA, 7? A, 
18 A, 314-6 A. 

Notice. Ch. 18 A, the fallen ‘IRIN or, 
more probably, their leaders, are given as 
three in number. 

(f) Angels of the first heaven: 

(1) The “‘elder, the ruler of the stellar 
orders” (A plural: elders, rulers), the 
Prince(s) appointed over the stars and planets, 
with 200 assistant angels, 4 BA. 

(2) The angelic guardians of the trea- 
suries of elemental forces, chh. 5, 6 BA, 
40 


Outside the above hierarchical system 
there are references to various classes of 
angels, to individual angels or angels in 
general without indication as to their place 
in the hierarchy. 

A. General terms: ARMED HOSTS, 23 4; 
HEAVENLY TROOPS, 29 BA, 39 4; INCORPO- 
REAL TROOPS, 29; SPIRITUAL HOSTS, 29 A; 
FIERY ANGELS, 30 A, etc. 

B. Definite classes of angels with definite 
functions: the GUIDES OF ENOCH, 1, 3 seqq., 
21, 33, 67; SONG-UTTERING ANGELS, 31 Á, 
42 B; THE GUARDIANS OF THE GATES OF HELL, 
42 BA; THE GIANTS, 18 A, etc., etc. 


B. THE CONCEPTIONS OF ENOCH. 


3 Enoch 


6%. Enoch fetched from 
on earth by ' ANAFI EL sent 
by the Holy One. Enoch's 
elevation is final, and when 
he descends into terrestrial 
regions he does so as a 
Celestial Being, I*. 


2 Enoch 


I. Enoch is taken up from earth to the 
heavens by two angels sent by the Holy 
One. 

(a) Acc. to the former half of 2 En. this 
ascension of Enoch seems to be merely 
temporary: he is to return to earth again, 
15 221 

(b) Acc. to the latter half of the book 
Enoch's ascension implies a final departure 


I Itshould be noted, however, that Enoch's ascension takes place at the end of his 


life (‘when 365 years were fulfilled to me”), 1*. 


RELATION TO 2 EN. 55 


3 Enoch 


Enoch's ascension thro. 
the six lower heavens is not 
dwelt upon in 3 En. 45,61, 7. 


Enoch is brought into 
the highest heaven and in 
the Presence of the T'hrone 
by fANAFI'EL and by God 
Himself, 6%, 7. 


Enoch transformed into 
a Celestial Being: his flesh 
is changed into fire, he is 
clad in garments of Glory, 
etc. 


He is made into a ruler 
over the highest angels 
(Introd.). 

Enoch as Metatron, the 
Prince of the Presence 
(10°; 5 48 ©). 

The highest angels pro- 
test against Enoch’s ele- 
vation, ch. 6% 3. | 


Enoch in rank above all 
angels, 48 c9 ? (cf. Introd. 
et.). 


Enoch initiated first by 
the Princes of Wisdom and 
Understanding (10°), then 
by the Holy One Himself, 
II, 48 C*, esp. Secrets of 
Creation, ch. 11. 


Enoch ‘Knower of Se- 
crets’, 48 c8. 


2 Enoch 
from earthly life. His return is for a short 
time only and then he has no longer ter- 
restrial nature; chh. 21 onwards, esp. 33% 
BA, 36 BA, 38% 4, 555? BA, 56 BA, 
67 BA. | 

II. Enoch is conducted through the six 
lower heavens by the two angels. During 
his journey through these lower heavens 
Enoch is still only a ‘mortal man’ (7° BA). 
'This is acc. to the former half of the book, 
chh. 1-21. 


III. When arrived in the outer regions of 
the seventh heaven Enoch is brought by 
GABRIEL before the Presence of the Holy One, 
215: 5 BA. There he is given in charge to 
MIKAEL, the chief of the archangels, 22° seqq. 
BA. 


TV. Enoch is transformed into a CELESTIAL 
BEING, in rank on a level with the ARCHANGELS 
and is made into an angel of the Presence: 

(a) his earthly ‘robe’ (= nature) is 
changed into ‘garments of God’s Glory 
(Kabod)’ and he is anointed with the Lord’s 
“holy oil”, 228° BA; 

(b) thereby he is made like “one of His 
Glorious Ones (= the highest order of arch- 
angels)”, 22% BA; Ä 

)6( he is to stand before the Lord’s face 
Jor ever, i.e. as an angel of the Presence, 
21? BA, 225.8 B A. 

The elevation of Enoch is a ‘trial’ of the 
highest angels; these, however, acquiesce in 
the will of the Lord, 22% 7 BA. 


V. As high archangel and prince of the 
Presence Enoch is in rank equal with 
GABRIEL and next under MIKAEL; he has his 
Pore at the left side of the Throne, 241 


VI. Enoch is initiated in the Secrets: 

(a) first by the archangel vRETIL, and 

(b) after that, in the secrets not known 
even to the angels, by God Himself, 2211— 
23 BA, 24°.° BA. The latter secrets are in 
the first instance the Ma "sz B'*resib, 24 seqq. 
BA, 645 A. 

Thus Enoch is specifically a * Knower of 
Secrets’ (Yode*‘ Razim). 


NS 


3 Enoch 


Enoch Scribe-Witness- 
Testifier. This is not much 
emphasized, 4°, 48 cœ. 


The ‘Books’ of Enoch 
not mentioned in 3 Enoch. 


The only parallel to this 
is the add. ch. 48 D£; the 
chain of tradition. 


3 En. ch. ııb?: “all 
living beings’ thoughts of 
heart were revealed to me”. 
** Before a man did think 
in secret, I saw it.” 


There is no direct parallel 
to this in 3 Enoch. Cognate 
ideas are: Enoch-Metatron 
possesses all the secrets of 
the universe and reveals 
some of them to men 
worthy to receive them, as 
e.g. Moses (48D) and R. 
Iáma'el (3 seqq.); further, 
it is implied by 48 p?° that 
it is the duty of the “‘men 
of faith”, who have re- 
ceived the secrets from 
earlier generations, in their 
turn to communicate them 
to those worthy of them. 


56 INTRODUCTION 


2 Enoch 


VII. With Enoch's initiation. in the 
Secrets his function as Scribe is closely con- 
nected. This function is much emphasized in 
the latter half of the book. 


(a) Enoch writes down the secrets re- . 


vealed to him in Books of his own, and the 
contents he reveals to men. (The books, 
239 BA, 33 BA, 33%° "BA, 35°, 36", 
40% 1%, 437, 47°, 04°.) | 

eying a Divine command, Enoch re- 
veals the books to his sons and to the men of 
his generation, in order that they may hand 
them over to the next generation and so on, 
33°" BA, 35°, 36%, 40-54 BA. 

(b) As Scribe he knows and records all 
deeds of men, and Divine Judgements, de- 
cisions and decrees, 407? A, 50! BA, 533%? 
BA, 645 A. 

Notice esp. 50 Z (no one born on the 
earth can hide himself, nor can his deeds be 
concealed: J, i.e. Enoch, see all”). 


VIII. The works written down by Enoch 
in heaven and subsequently revealed to men 
are, acc. to the latter half of 2 En., identical 
with the Enoch Literature, of which the 
current Books of Enoch, hence also 2 En., 
formed part. This Enoch Literature was 
considered to be very rich: the ‘Books of 
Enoch’ are not less than 360 (acc. to B) or 
366 (acc. to A) in number, 23°, 68? A. 

(The latter half of 2 En. is probably in- 
tended to be interpreted as a conclusion of 
an imaginary collection of Enoch books.) 

It is particularly incumbent upon each 
generation or each group of men to whom 
the books of Enoch have been handed down, 
that they in turn communicate them ; this 1s 
to continue till “the end of time” : 33°: 9 BA, 
47° A, 48° A, 54 BA. 

The exclusive importance of the Enoch 
books is expressed in 47? A as follows: 

“ There have been many books from the 
beginning of Creation and shall be to the end 
of the world, but none shall make things known 
to you like my writings." 


RELATION TO 2 EN. 57 


C. THE CELESTIAL SONGS. 


3 Enoch 


Cf. here the Introduction, 
§ 18. 


Terms, see ib. A. 

The songs consist of 
Scripture verses exclu- 
sively. Cf. however 46%. 


The Q*dussa important 
in 3 Enoch. Cf. below, the 
performance of the Celes- 
tial Songs, etc. 

3 Enoch dwells on the 
Celestial hymns only. 
Hence = 2 En. 


See Introd. zb. B. 
See Introd. 7b. B (1), 


“song-uttering angels”. 


See Introd. 2b. B (2). 
See Introd. ib. B (2). 


3 Enoch, ch. 464. 


Introd. z5. C. 


Contrast in 3 En. a fixed 
time every day for the 
Oedussä, 18", 199, 233, 355, 
367, 38% 


2 Enoch 


I. The character of the songs. 

There are various kinds of songs, 
“various singing”, 17 A. 

Terms denoting different kinds of 
‘songs’: THE SONG OF TRIUMPH, 31° A; 
TRIUMPHANT SONGS, 42* B. 

Verbally cited are: 

(1) ‘THE GIVER OF LIGHT COMES TO GIVE 
HIS BRIGHTNESS TO THE WHOLE WORLD”: 
I5? 4.! 

(2) “HOLY, HOLY, HOLY, LORD GOD OF 
SABAOTH. THE HEAVEN AND EARTH ARE FULL 
OF THY GLORY", 1.e. the O°dussa, 211 A. 


There is no reference to an interdependence 
or interrelation between the Celestial Chant 
and the Service performed by the congre- 
gation on earth. 


Il. The performers of the Celestial Songs. 

(1) Angels specially appointed for the 
sole purpose of chanting the songs, ‘‘song- 
uttering angels’, are perhaps referred to in 
17 BA: “armed troops serving the Lord on 
cymbals and organs with incessant voice”. 
Cf. also 23! A. . 

(2) The glorification of the Holy One is 
a duty incumbent upon the angels in general: 

(a) The angels of the seventh heaven, 
20* 4; the highest order of Markabä-angels 
utter the Q*dussa before the Throne, 21!. 

(b) The lower order of Merkaba-angels 
sing and voice to each other as one, 19° BA. 

(c) The ‘IRIN (Grigori) sing with one 
voice, 18? 4. 

(d) The angels appointed over the sun 
“sing a song at the command of the Lord ", 
ז‎ 4 

(e) The angelic guardians of Paradise, 
8? BA, 42* B. 

III. The time appointed for the chanting 
of the Celestial Songs. 

(1) The performance of Celestial Songs 
is represented as continual and uninter- 
rupted: “wiih incessant voice” ,88 BA, 17 BA; 
“never cease rejoicing”, 424 B. 


I Cf. the “ha-mmé ir là àres" in the Jewish Liturgy. 


3 Enoch 


Introd. ib. D and B (1). 


Cf. note on 3 En. 40°, 
end. 


The camps of song- 
uttering angels arranged zn 


four Surop, 35°, etc. 


Introd. zb. E. 


Introd. ib. E. 


= in 3 En. 


58 INTRODUCTION 


2 Enoch 


(2) A definite time in the day perhaps 
implied by 20?; * B. 
IV. Manner and arrangement: 
“with one voice”, 18°, 19°; 
“with the accompaniment of cymbals 
and organs, etc.”, 17; 
introduced by the sounding of four 
trumpets, 18° A. 
The performers of the Celestial Songs are 
arranged in four orders, 18° A. 


V. The import of the Chanting of the 
Celestial Songs 

Is an acknowledgment of God’s sove- 

reignty, a realization of and conforming to 


the Kingdom of Heaven. This is implied by 


15) A, 21, 88, 424 and also 31? and symbolized 
by the expression “ with one voice”, 18°, 199. 
Apparent in ch. 18}. 


D. THE DIVINE JUDGEMENT. 


3 Enoch 


See Introd.:“‘ The Divine 
Judgement”. 


Only one judgement is 
referred to, viz. the daily 
judgement. This is con- 


cerned 

(1) with the whole 
world; 

(2) with the nations 
of the earth; 

(3) with the indi- 
vidual; 

(4) with he angelic 
world 


The Court Proceedings 
are described. See Introd 
ib. | 


(2) the individual, 40? A, 58% 5 4, € B, 
7B; 


2 Enoch 


I. Two different Judgements are referred 
to, of which one is preliminary, the other 
final. 

(a) Preliminary Judgement: 

| (x) of the rebelling angels (Watchers), 
753 BA, 1856? 4; 

(2) ‘of man, by which he is assigned to 
Paradise or to the place of punishment, acc. 
to his deeds, 40? BA, "3 A, 41-42! A, 423) 4 
B,9 BA, 10 BA. 

The preliminary judgement of man is a 
daily judgement (decisions as to man’s fate 
given after his death), 401? A. 


(6) Final Judgement, concerned with 
(1) the whole world, xo B, 18" A, 
65°. 7 BA; 


65° A, 
(3) with the fallen Watchers, 7! 4, 
18% 7 A. 
II. The Court Proceedings are not de- 
scribed in detail, but only alluded to, gere 
5841-8 BA, 65°. TBA. 


RELATION TO 2 EN. 59 


3 Enoch 


The judgement is based 
on records of man’s deeds 
and of all events in the 
whole universe. The Di- 
vine decrees are recorded. 
See 2b. 

Scribes and Keeper of 
the “Books”: 

RADUERI EL, ch. 272; 

ENOCH, 4°, 48 C?. 

The “‘Scribes”’, 277, 337, 


1823-25, 
SERAFI’EL, ch. 261. 


Angelic accusers, 14°. 


3 Enoch speaks of three 
classes of men, viz.: 

— (1) the Righteous. 
Their spirits have their 
abode in the Presence of 
the Throne of Glory, 43°. 
In the time to come the 
righteous shall inherit the 
Garden of Eden, 23; 


(2) the perfectly wicked 
who are punished in Ge- 
henna, 44°, 33°; 

(3) the intermediate, 
the benön(iyy)im, who have 
to go through a sort of 
Purgatory until they are 
cleansed from their sins. 
After being purified they 
are probably accounted as 
righteous, 44? 5. 


The benönliyy)im, acc. 
to 3 Enoch, are the large 
majority of men, not per- 
fectly righteous but neither 
wholly wicked. 


2, Enoch 


111. It is implied that the judgement is 
based partly upon records of man’s deeds: 
the Divine decisions and decrees are also 
recorded. 


Angelic Scribes and Recorders are: 
(1) vRETIL, recording “all the doings of 


the Lord”, 2211 BA. 

(2) ENOCH, 409°, 12A, 645A, 50! BA, 
53° BA. 

(3) Angels “over all souls of men, who 


write down all their works and their lives 
before the face of the Lord”, 19° BA. 


IV. As ‘accusers’ of men are mentioned 
only the ‘‘souls of the beasts ”, 58° BA. 


V. In Judgement men are divided into 
two main classes, viz.: 

(1) The RIGHTEOUS or JUST who are kept in 
Paradise in the third heaven until the final 
judgement, after which they are to be gathered 
together for the life in the new age, this world 
having perished; their dwelling- -place will 
then be a new Paradise, “the Great Para- 
dise", 42* B, 659-19 B 4. 

Cf. however 9 BA, 42?-5 B. 

(2) The WICKED. As regards the place of 
punishment assigned for the wicked, the 
former and latter halves of the book are at 
variance. Acc. to the former the place of 
torture situated in the third heaven is “an 
eternal inheritance” for the wicked from the 
first judgement, the final judgement making 
no change in the fate of the wicked. Ch. 
10 BA. 

Acc. to the latter the wicked are punished 
in “hell” situated below the heavens, 
probably under the earth. Their punishment 
begins immediately after death, but they 
await the final decisions as to their punish- 
ment to be given at the final judgement, 
402, 13 BA, 421, ? B, 421, 2 4, 

The non-righteous Israelites, however, 
were assigned a special position: they will be 
conducted to Paradise in the time to come, 
i.e. after the final judgement. Until that time 
they undergo punishment in hell, 425 5, 


41 4 


3 Enoch | 


The executors of Divine 
decisions are the ‘TRIN and 
QADDISIN, 28°. 

The executors of punish- 
ment are the angels of de- 
struction, 317, 331, 44. 


Instruments of punish- 
ment are: the Sword of 
God, ch. 32; “staves of 


60 INTRODUCTION 


2 Enoch 


VI. 'The executors of the judgement are 
angels specially appointed for this purpose. 
“Cruel, relentless. . .angels tormenting with- 
out pity” execute the punishment of the 
wicked, 10 BA. 

Cf. “guardians of the keys of hell” in 
421 BA, ? B. 

Similarly there are guardians of Para- 
dise, 9° BA, 42* B (cf. 301 A). 


VII. The instruments of punishment are: 
the ‘‘ weapons of the angels" of punishment, 
10° BA; the fiery river, 10°? A; “fire and 


flame and cold and ice and dungeons”, 
10? B. 


fire", 44°; the fiery river, 
33°, 47- 


The parallels adduced above clearly show that 3 Enoch bases on 
the same traditions as 2 Enoch, at least to a considerable extent; 
secondly, that, on the whole, the development of these traditions 1s 
further advanced in 3 Enoch than in 2 Enoch; thirdly, that, apparently, 
the conceptions of 3 Enoch in most cases are direct continuations on 
the lines of development begun by 2 Enoch. 


(1) Thus, in Angelology, the tendency towards systematization 
evident in 2 Enoch, as compared with 1 Enoch, has resulted, in 
3 Enoch, in the very elaborate angelological systems, in this Intro- 
duction referred to as A 1, A 2 and A 3 (vide the section on Angelo- 
logy, Introduction, § 14). 

In these angelological systems the interest has been focussed in an 
ever-increasing degree on the angelic inhabitants of the highest 
heaven, the angels of the Merkaba and the Throne, and hence 3 Enoch 
here presents elaborate accounts of this angelic world, which in 
comprehensiveness by far transcend those of 2 Enoch. 'The treatment 
of the angelic orders of the lower heavens is, on the other hand, 
poorer in 3 Enoch than in 2 Enoch; but this is explained by the fact 
that most of the particular orders of angels, in 2 Enoch assigned to 
various of the lower heavens, are, in our book, located in the seventh 
heaven, with the exception of the angels of the planetary and stellar 
orders of angels, who, in accordance with Rabbinic traditions, are all 
located in the second heaven. 


(2) With regard to the conceptions of Enoch, 2, Enoch shows itself 
very clearly as belonging to a stage of development later than 1 Enoch, 
but earlier than our book; moreover, in this respect 2 Enoch may be 


we 


| 


RELATION TO 2 EN. . 61 


said, speaking metaphorically, to be on the straight line connecting 
1 Enoch with 3 Enoch. 

Whereas in 1 Enoch the visions of Enoch are the essential feature in 
the Enoch-conception (vide above), in 2 Enoch, on the contrary, the 
idea of Enoch’s transformation into a high Celestial Being plays an 
important part (see the above parallels, under BIV, V). This idea 
has, however, not yet advanced as far as in 3 Enoch. Thus, Enoch, as 
a high archangel, still is in rank below MIKAEL, and has his place on 
the Jeft hand of the Most High. It is evident that at the time of writing 
of 2 Enoch, the idea of Enoch as the ruler over all the angels and the 
vice-gerent of the Holy One, had never as yet been put forth. With 
this coheres that there is in 2 Enoch no trace of the identification of 
Enoch with Metatron, one of the central features of 3 Enoch, nor of 
Enoch as enthroned, although 2 Enoch knows of an Ee order 
called THRONES (ch. 201). 

. (3) Respecting the conceptions of Judgement and Fate of Souls and 
Spire 2 Enoch is more in keeping with 1 Enoch and the earlier 
Apocalyptic Literature, whereas 3 Enoch on this point rather reflects 
the earlier Rabbinic teachings (especially those of Bep Sammai). 

As is evident from the parallels between ı and 3 Enoch given above, 
3 Enoch reveals familiarity with the ideas and expressions of ı Enoch, 
i.e. 1 Enoch must have been well known to the circle from which 
3 Enoch emanated. 'That this was the case also with at least parts of the 
writings embodied in the present 2 Enoch is postulated by the close 
parallels between 2 and 3 Enoch, some of which are as striking as to 
suggest a direct dependence of the latter upon the former. Special 
importance should perhaps be attached to the following features 
which appear in 2 and 3 Enoch exclusively: 


(1) The leaders of the Fallen Angels or Seducers of mankind as 
three in number, 2 En. 18 A, 3 En. 5°. 

(2) RADUERIEL-VRETIL, the Keeper of the Books, the Heavenly 
Registrar, 2 En. 221—235, 3 En. 27 (vide note on 3 En. 27). 

(3) Enoch instructed in the secrets, first by angels, and then, in the 
highest mysteries, by the Holy One Himself, 2 En. 2211-243, 4 En. 
10°, II. 

There are, however, a few conceptions and passages of 2 Enoch 
which reflect a later development than our book. Still these are—in 
most cases—easily recognized as late additions. Such are: 


(1) The conception of higher and lower orders of Merkaba-angels, 
a conception which, by the way, is frequently met with in the Zohar, 


62 INTRODUCTION 


2 En. 199, 20!, 21! (vide above on the Parallels between 2 Enoch and 
3 Enoch, AI (6) 2 and A II (a) 4); cf. Zohar, i. 22 a, 1. 41 b seqq., e£ 
frequ. 

(2) The ten ranks of angels, 2 En. 20? 4. 

(3) The eighth, ninth and tenth heaven, strangely enough carrying 
the Hebrew names of Kokabim (planets), Mazzalop (constellations), 
and ‘4rabop (in reality the name of the seventh heaven). This is 
however only found in a corrupt passage quite out of keeping with the 
context. It is easily observed that 2 Enoch knows only of seven 
heavens. Vide Charles’s note on the passage in his edition of 2 Enoch, 
1896, 2 En. 219—22? A. 


(4) The advanced calendary computations, 13—16 A, cf. 31, 32 A. 

Also on this point the addition-character of the passages showing 
later developments is unmistakable, and is, moreover, proved by a 
comparison of the two versions extant, A and B (as they are marked in 
Charles’s edition in his Apocrypha and Pseudepigrapha, 11. 431-469). 
B here presents the more original text, whereas in A the passages in 
question are inserted which reflect late calendary computations. 

Thus, ch. 141, where B reads simply, ' according to the number of 
the days”, a has *according to the number of the days 365 and the 
quarter of a day”. That the latter half of the passage in A is a late gloss 
is obvious. Even more apparent is the addition-character of the 
largest part of ch. 16 of the version A. Whereas ch. 16 B simply speaks 
of the 12 gates of entrance and the 12 gates of exit of the moon, 16 A 
makes these gates to represent the 12 months of the solar year, further 
alludes to the leap-year, speaks of the “‘ great circle of 532 years,” etc. 
Nothing of this is found in B. 

(5) Parts of the account of Creation contained in 30-33? acc. to A 
reveal influences from ranges of ideas outside the traditions reflected 
in 5 Enoch, vide in particular vss. 3, 8, 9, 13-18 of ch. 30, further 31* 
(Satan-Satanail), 331 ?. It is highly significant that these passages 
also are only found in a. What is found in B 1s altogether compatible 
with the conceptions of the earlier Enoch Literature. 

It is interesting to note that it is mainly on the grounds of the 
conceptions found in the additional sections or passages referred to 
under (4) and (5) above, that Mrs Maunder in The Observatory, 
August 1918, argues for a late origin of 2 Enoch, maintaining that it 
reflects the traditions of the Bogomils. The arguments brought forward 
by Mrs Maunder obviously carry weight only for the passages on which 
they are based, and cannot be applied to 2 Enoch in its original form, 


RELATION TO 2 EN. 63 


not even to the present form of version B. The observations of 
Mrs Maunder may be valuable for the textual history of 2 Enoch. 

Mrs Maunder’s suppositions as to the late origin of 2 Enoch as a 
whole are obviously refuted simply by the fact of the relations ob- 
taining between 2 Enoch and 3 Enoch; for neither can 3 Enoch be 
dependent upon a writing of Slavonic origin, nor can such a writing be 
conceived of as dependent upon the Hebrew 3 Enoch. 

Before arriving at a final conclusion as to the relation between 
2 and 3 Enoch the following considerations may be made, viz.: 


(1) The entirely Jewish character of a considerable part of the 
present 2 Enoch; 


(2) the strikingly close parallels, not only in general and detailed 
conceptions, but also in terms and expressions, between this Jewish 
stratum and 3 Enoch, as shown above; 


(3) the impossibility of conceiving any direct dependence of 3 Enoch 
upon a non-Jewish writing, to the extent obtaining here; 


(4) the unmistakably earlier stage of development in 2 Enoch—as 
compared with 3 Enoch—of otherwise identical conceptions and ideas 
common to 2 and 3 Enoch (as has been shown above). 


. On these considerations it may be urged that there was originally 
a Jewish writing, belonging to the Enoch Literature and embodied in 
the present 2 Enoch, and that this Jewish Book of Enoch was well 
known to the circle from which 3 Enoch has emanated. 

Further, from this assumption follows, as a corollary, that the 
Jewish writing in question must have originated at a fairly early date. 
In fact, the general types of ideas met with in this oldest and essential 
stratum of the present 2 Enoch, fit in perfectly with the date assigned 
to it by Charles, i.e. some time in the first century A.D." This would 
also fit in very well with assigning some date in the third century for 
the redaction of 3 Enoch; the interval would allow for the develop- 
ments reflected in 3 Enoch and for the assimilation which has taken 
place in 3 Enoch, on the one hand with the conceptions of Metatron 
and on the other with certain Rabbinic ideas (cf. above). 

I Since the edition by Charles, 1896, has now gone out of print, a new separate 
edition of 2 Enoch by the same outstanding authority is greatly to be desired. 

That 2 Enoch has been extant in Greek is evident. T'he traces of a Greek text 


underlying the present 2 Enoch are numerous: Phoenixes, Chalkadri, Arkhas, the 
Greek names of the planets, etc. Vide Charles’s Introduction to the edition of 


1896. 


64 | INTRODUCTION 


§7c. PARALLELS AND SIMILARITIES OF EXPRESSION 


IN 


(Quotations from Petermann’s Thesaurus, Lidzbarski’s Mand. Lit., 
Joh. B. d. Mand and Ginza. Mandaitic script transcribed in 


Rashi characters.) 


1. Similarities to the Enoch-Metatron pieces (3 En. 3-16, 48 C). 


3 En. 9°, 48 c8. 

; (הופיף לי חכמה על וגו') .8% 

“,..the Holy One added 
in me wisdom unto wisdom, 
etc.” Ä 

1212, | 

; (עשה לי לבוש של גאוה) 

“...He made me a gar- 

ment of glory, etc.” 


g! (“blessed me with... 
blessings "). 


For Metatron as the 
possessor and distributor 
of Parnäsä, vide note on 
3 En. 3}. 


3 En. 48C (“1 made 
him strong, I took him, 
I appointed him, namely 
Metatron ”). 

3 En. 209, 48 c?. Meta- 
tron appointed over all the 
Treasuries and stores of 
every heaven. 

3 En. 48c*. Metatron 
put over the Hall of 
‘Arabop and its gates. 

3 En. 10°, 48 ch $ 9, 


(a) In general. 
GR. 111. 6876-83 (7216-19) (cf. GR. 782 sead.) ; 
סו רב עסקנלס זיוק ונסורס‎ 
וטפיכס ע5 דעתכס‎ 
BID עסקבלס ככום? רב דסקני וסכק‎ 
בבירכתף רחבתית‎ 9273 
3999 לעתיבריככס‎ 
f nw? finnfo $636 
opofo5 fr76y 261m 
He, the Great One, gave him’ splendour 
and light and added for him to that which he 
had, he gave him a great garment, exquisite 
and imperishable, he blessed him with great 
blessing with which are blessed the mighty 
ones; they made him the father of the 
‘Upras, and he gives maintenance to his 
friends. 
GR. 1i. 703-9 (73208eqq.): 
קרוך ופקדוך רנים‎ 
jv fg וזקרווך ופסקדוך‎ 


ופ?כטוך עכ כו 135 
פסקדוך על סכינףתח 


ועל תירי רורבי? ד6ת9ר כססי0 

ס)לטוך על עותריף כקסי 

לק יעין ותסףכיס כרורנים 

The Great (Life) has created and ap- 

. pointed thee, has prepared thee, appointed 

thee and sent thee, has made thee a ruler over 

every thing, has appointed thee over the 

ehinas and over the mighty gates of the 

Secret Place, has made thee a ruler over the 

Hidden 'Upras that are standing and praising 
the Mighty (Life). 


1 Vide Brandt, Mand. Schr. pp. 125-129, Lidzbarski, Ginza, pp. 63 seq., 


referring to Manda dHayye. 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 65 


3 En. 11! (vide note 10.) 
and 48 c?. 


3 En. 101:2, “Al these 
things the Holy One, 
blessed be He, made for 
me: He made me a Throne, 
similar to the Throne of 
Glory. And He spread for 
me a carpet of splendour 
and brilliant appearance, of 
beauty, grace and mercy, 
similar to the carpet of the 
Throne of Glory; and on 
it were fixed all kinds of 
lights in the universe. And 
He placed it at the Door of 
the (Seventh) Hall and 
seated me on it.” 

3 En. 48 c8. “ Iset up his 
throne at the door of my 
Hall, that he may sit and 
judge the heavenly house- 
hold. And I placed. every 
prince before him, to re- 
ceive authority from him.”’ 


3 En. 10°. “I have made 
him into a prince and a 
ruler over all the princes of 
my kingdom and over all 
the children of heaven." 


CA 


GR. mr. 74^ 9 (7617): “Since I am one 
among the Great Ones, the Life Himself 
revealed to me...”’. 

GR. ı11. 947-# (g14-): 

69797 5ט0בי% דירכית 
nnóp‏ 6363 00505 
ב030 005065 סקוית 
ותרקניכס כורסית 
כורסי? 5ט9בי6 תירנית 
ותתקקניבס פחסיעכה 
Ib, 23, 24 (ib, 14, 12);‏ 
כורסית סיריס 5ר30 זיויA‏ 
ותירנית קודכמס פססימכת 

“I made a path for the good and put up a 
gate for the world, a gate for the world I put 
up and erected in ita throne, a Throne for the 
good I erected and fixed on it a lamp...a 
Throne I erected for the Prince of the 


Glorious Ones; 
and erected before it a lamp." 


GR. XVII. 1. 401° * (3739: 9): 
על בב לנית הייק‎ 
כר0ב ויוית תריז‎ fיסרוכ‎ 
“At the door of the Chamber of Life a 


Throne was erected for the Prince of the 
Glorious Ones." 


ML. 188% (Oxf. 1. xviii): 
כורסי? תרינכ כרקב ויוית ורקב‎ 
יתיב ענה‎ Pיויז‎ 
“For the Prince of the Glorious Ones a 
Throne is erected...and the Prince of the 
Glorious Ones is seated upon it.” 
Cf. with reference to ’Abapur, the “‘ Third 
Life”: 
ML. 16%-17? (Oolasta 1. ix): “I extol, 
honour and glorify ’Abapur, the ancient, 


OHBI 


3 En. 48 C? (cf. preceding 
page). | 


3 En. 115?, “All living 
beings’ thoughts of heart 
and all the secrets of the 
Universe and all the Secrets 
of Creation were revealed 
to me....Before a man 
does think, I know what is 
in his thoughts. And there 
is nothing above on high 
nor below in the deep 
hidden from me.” 


3 En. ı5b2,48c6°, 


3 En. 71. “When the 
Holy One etc." 


3 En. 12b ?, 


66 INTRODUCTION 


high, secret and guarded one,. . .at the door 
of the Chamber of Life a Throne is founded 
for him, and he is seated on it, the balance 
is erected before him; he weighs works and 
rewards; he sees and knows the worlds and 
the zons, what they are doing.” 
Pofnp Sop) כורסי?‎ Avon m37 על ב%ב0‎ 
wifo Kaaf תרין קודעס תקקיכ עוב6דיף‎ 
f»7363 Yofip fif Pah php) 
Cf. further on ’Abapur, GR. 1741, 195°; 
ML. 9115; GR. 2851979, 286! (28822724): 
“’Abapur, the ancient, high, secret and 
guarded one, who is high and seated in the 
deep, and sees what is hidden and searches 
the worlds and generations, sees what they 
are doing and is appointed over the spirits 
to weigh all works that they have done,— 
[him] we call as witness". 


JM. 2228-12; | 
כספיתס 05ב3סתור מן ס'ני)סיף ונטפרתס ע5‎ 
גינויה מן רים בריס %נקרתס ותסקינתטס מן‎ 
SPAT Svs porphin əv poo 6'67 בוסע)‎ 
ותקינס ממימרס פן רים ברים‎ 
*I hid 'Abapur away from the planets 
and preserved his treasure exceedingly well. 
I made him shining and glorious by the 


fragrance of ether resting on him. We made 
his works and words exceeding glorious." 


ML. 233, 234 (Oxf. 11. i1): 
ע5‎ Brr Ppd) ביוע דליבסיה עfנדf דסיי‎ 
fונד יי דנסורת‎ 
“On the day when Manda dHayye clad 
himself in his garment of light,’ his splen- 
dour rose over the worlds of light...all 
gathered together before him. . .opened their 
mouth and blessed Manda dHayye....” 


ML. 234, 235 (Oxf. ir. iii): ‘On the day 
when they bound the girdle on Manda 


1 On the significance of ML. 233 seqq. in that connection vide Lidzbarski's note 2 
on p. 233 op. cit. “‘ Im Folgenden werden die einzelnen Stiicke der sakralen Kleidung 
der Mandáer...durchgegangen...wie sonst wird das Geschehnis in die Urzeit verlegt 
und mit einem hóheren Wesen in Verbindung gebracht." 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 67 


3 En. 125 *, * He made 
me a royal crown...its 
splendour went forth in 
the four quarters of the 
4,000 Räge‘, and 
through the seven heavens, 
and in the four quarters of 
the world." 


3 En. 141. “When the 
Holy One put this crown 
on my head....” 


3 En. 141°. “When the 
Holy One, blessed be He, 
put this crown on my head, 
(then) trembled before me 
allthe Princes of Kingdoms 
who are in the height of 
“Ayabob Rägi“ and all the 
hosts of every heaven... 
and they all fell prostrate ` 


- when they saw me.” 


3 C. 


dHayye, his splendour rose over the ‘Upras 
and Sekinas. When the ‘Upras and Sekinas 
saw the splendour of Manda dHayye, they 
all were affrighted before his splendour”. 


(כופסון מן $11 (abp‏ 


ML. 236, 237 (Oxf. 11. vi): 
ניומת דתרקנלס תג ממתנדת דסיי זויוס עפ‎ 
| 627 סיפבוכיס‎ 
“On the day when they put the crown on 
Mandä dHayye, its splendour rose over all 


the eggs...all the worlds shine through it(s 
splendour).” 


ML. 232 (Oxf. 1. 1): 

nho qÉ ham כנתף‎ 
כורסיף $665 מ50כס דעותרית תרתננס‎ 
כורסי תרהנכם פיקוקר מתככ דעותרי‎ 
hיוקר‎ PSD ותרתנכס בריםיס‎ 
זיוס על עותריf ועל סכינhתf דנ‎ 
עותרי וסכינfת לסיזיוית פויו‎ 
ליקור מתככP דעותריף כופקון‎ 
סתfופ מוקתס כקנפיP כוכסון כנפית‎ 
...וביקתיכון דקכית מהסימית עלס‎ 
ותנרכילס בבירכתק רקבתי‎ 
‘The ‘Uprasand Sekinas gathered together, 
they erected a throne for Yayar, the King 
of the ‘Upras,...they put shining crowns 
(garlands) upon his head. His splendour went 
out over the Upras and Sekinas. When the 
‘Upras and Sekinas saw the splendour of 
Yauar, the King of the ‘Upras, they all 
gathered together by him...and laid their 
Right Hand upon him. They blessed him 

with the Great Blessing.” 


ML. 241 (Oxf. 11. xi): 
bתדתקספו בון עההנכhך פהדתכססר דכי‎ 
דרבית פקיר עכחך‎ 


“Our Father! They gave Thee the true 
(pure) dominion and the command which the 
Great (Life) has committed to Thee.” 


4. “Because I am 
small and a youth among 
them (scil. the Angels) in 
days, months and years, 
therefore they call me 
‘ Youth’ (Na‘ar).” 4°: ‘he 
(the youth Metatron) shall 
be a prince and a ruler over 
you in the high heavens ". 


3 En. 48 c1. “I made him 
strong ,;איברתין)‎ 8 
passa, ‘I created him’, 
was originally meant to be 
conveyed), I took him, I 
appointed him, namely Me- 
tatron, my servant who is 
one (unique) among all the 
children of heaven." 

Cf. and contrast 3 Em. 
35?, R. Ishmael asks Me- 
tatron: ““Whatis thy name?” 
He answers him: “.. 
my King calls me Youth". 

3 En. 13: “ chamber with- 
in chamber". 

3 En. 6. “this one whom 
I have taken from among 
them (i.e. men) is an Elect 
One among (the inhabi- 


68 INTRODUCTION 


(b) The ‘Youth’. 

ML. 244 (Oxf. 11. xix): 
ווטקנקכון כעותריק ומיקנקקנקפון 5פ6סימכיס‎ 
| פוס‎ yp fen ורקבתנית כקפמתי רמתית‎ 33m 
BP 


“Small am Iamong the ‘Upras, a suckling 
am I among the Shining Ones, yet I am 
great, and my soul is great in me for I have 
drunk water from the mouth of Euphrates.” 


GR.v.4 19219715 (19111719): Manda d Hayye 
addressed by Johana from the Jordan: 
** Come, come, tile youth of three years and 
one day, smallest among his brothers and 
oldest among his fathers, who himself is 
small, but his words distinguished ". 


תק 6ת0 ימד fou‏ בר סני? fnn pbp‏ 
vw fan‏ סה וקססים (בסקפתס 907 Dit‏ 
ופוגדמה ערתורביח 


The Youthful Child, Radya Talya, occurs 
in ML. 229? (Oxf. 1. lix), 264* (Oxf. 1v. i) 
with the name Arspan and the epithet ‘‘son 
of the Splendours” (= the Glorious Ones): 
.כר ]'ו'6‎ In GR. 2439-? (also ML. 248°) 
Hibil bar Adam (the Abel of OT.) is called 
thus. A particular róle is played by the 
Rabya Talya in the latter part of the ninth 
book of GR. pp. 235-238. On this vide Lidz- 
barski’s introduction, 2b. pp. 234, 235. The 
First Life (or its ‘sons’) creates through his 
word ‘the only (unique; povoyerys: Lidz- 
barski) son, the great, righteous Unique One, 
who went forth from the great, righteous 
Unique One”. The First Life clothes him in 
“garments of splendour ”, puts ‘‘diadems of 
light” upon him. He is questioned by the 
messenger ’Adakas-Malala or ’Adakas-Ziya: 
“What is Thy Name?” and answers: “I am 
the Youthful Child, the righteous, great 
Unique One”. Then he is brought by that 
messenger to the “ S*kina within the Sekina” 
and he beholds the “Splendour which is 
above all splendour, the Light above all 
Light, on the right of whom there are 1000 
times 1000 shining ones and on his left 
10,000 times 10,000 shining ones". When he 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 69 


tants of) the world and he 
is equal to all of them in 
faith, righteousness ,and per- 
fection of deeds.” 


48°, “I(God) appointed 
Metatron over the angelic 
rulers of the world £o re- 
veal to them the secrets of 
my words and to teach the 
decree of my righteous 
judgement." 


To illustrate the manner 
and import of the rejection 
of "nof in 3 Enoch, it may 
be allowed to repeat here 
therelevant fragment, ch. 5: 

“ From the day when the 
Holy Oneexpelled the First 
Adam from the Garden of 
Eden Sekinä was dwelling 
upon a Kerub under the 
Tree of Life...and the 
first man and his genera- 
tion were sitting outside 
the gate of the Garden to . 
behold the image of the ap- 
pearance of the splendour 
of Sekina....And every- 
one who made use of the 
splendour of Sekina,... 
he neither became ill nor 


goes down he finds the First Life in its S¢kina, 

tells of his vision, and thereupon proceeds to 

the other worlds of light which are com- 

mitted to him that he may put them in order; 

at last he is sent by the ‘Great, Mighty 

Mana’ with a message to the devotees on 

earth (the Nasoreans, i.e. Mandzans). Vide 

also beg. of eleventh book, p. 251 (249), 

which book acc. to Lidzbarski “in einem 

anderen Kreise als die sonstigen mandäischen 
Schriften entstanden ist". 

GR. xi. Peterm. 24916-20; 

י?קיד) 030 וסדיק9... 

fwon faw קחייס וקר‎ 

לניסויק fipyyfip‏ כה ולבוי 

זתדיקק...ומתפרים על כוכסון 

עונקדיק דכיסון ו6פרססת0 

ניק6ייס קוד6ס hi3‏ 

“The Unique, Great, Righteous One... 

created a beloved ‘Upra that he should be a 

discerner (teacher: (519fD) for himself and 

his father, the Righteous One,...that he 


should teach concerning all works that shall be 
(done) and arrange teaching before his father.” 
(c) “Enos. 

In the Mandaic literature ‘Enos (’Anos) is 
given a prominent place. The name itself is 
derived from the OT. "Enos; mostly he is 
mentioned in juxtaposition with Hibil (— 
Abel) and Sipil (— Seth), all three being 
‘Upras with special functions, differently 
represented in different contexts. On the 
significance of ‘Enos one may in the first 
place refer to Reitzenstein, D. Mand. B. d. 
Herrn d. Grösse and Das iran. Erlös. Myst. 
pp. 115-134. ‘Enoš is the last Messenger 
and Revealer of Truth to the world, the 
Guide, and Saviour of those who follow him. 
It will be unnecessary here to repeat the 
whole of the “‘Enoš-episode” in the Apo- 
calypse of GR. analyzed by Reitzenstein and 
Schzder (GR. 3018):? ** 'Eno&- Upra comes 
into the world. ..Aeals the sick, opens the 
eyes of the blind, makes the lepers clean... 
vivifies the dead; he wins adherents among 


I Vide also the valuable expositions by Scheder in Reitzenstein und Scheder 
Stud. z. Ant. Synkret. aus Iran v. Griechenl. pp. 306, 326-341. 


2 Scheder, op. cit. pp. 332-336. 


suffered he any pain; no 
demons got power over 
him nor were able to in- 
jure him...until the time 
of the generation of "Ero 
who was the head of all idol 
worshippers of the world. 
And what did the genera- 
tion of "Enof do? They 
went from one end of the 
world to the other, and 
each one brought silver, 
gold, precious stones and 
pearls in heaps like unto 
mountains and hills making 
idols out of them through- 
out all the world... .And 
they brought down the sun, 
the moon, planets and con- 
stellations, and placed them 
before the idols on their 
right hand and on their 
left to attend them even as 
they attend the Holy One, 
blessed be He....What 
power was in them that 
they were able to bring 
them down:...(answer:) 
“Uzzä, ‘Azzä and ‘Azzi’el 
...laught them 8 
whereby they brought them 
down and made use of 
them. In that time the 
ministering angels brought 
charges (against them) be- 
fore the Holy One... 
saying...'Master of the 
World! What hast thou to 
do with the children of 
men?’ As it is written 
(Ps. 85): ‘ma ‘ends ki 
pizk*rennu’ (what is man, 
‘Enos, that thou art mind- 
ful of him?). Ma ‘Adam is 
not written here, but ma 
enos, for he (i.e. Enos) is 
the head of the idol wor- 
shippers.” 

(Cf. Lam. R. Proém 24, 
dependent on 3 En., Gen. 
R. S59. 109,125, 23*.) 


INTRODUCTION 


סל 


(n phon) the Jews”,. . .““ ‘Enoš- “Upra as- 
cends (on high) and sits with (joins) the 
M'sunne-Kusta" (— Die zur Seligkeit ent- 
rückten Mandäer: Lidzbarski). CF. later 
Mf. 242 (also GR. 338°, 339 seqq.). In the 
present connection attention must be called 
to GR. 47% sea. (52/9 seq.)an insertion acc. 
to Lidzbarski: 


fep קודףס טופתניף‎ jp» עותרה %תי?‎ pv» 
Sp IND פו?תס דכו‎ 


““Eno$-“Upra comes before the Water 
Floods to Noah and his tribe” (cf. GR. 
26318-2), 

This should be put by the side of the 
traditions in GR., eleventh book (vide Lidz- 
barski, GR. pp. 250, 251). The Unique One 
sends the three ‘Upras, Hibil, Sipil and Anos 
into the world to give assistance to the spirits 
of the faithful. The Planets (being the 
Enemies of the Spiritual World) try to over- 
power them, and plan the destruction of the 
whole generation, first through the sword 
(against Hzbil), then through Fire (against 
Sipil)! and lastly through a Deluge (against 
“Anos). (Cf. how in 3 En. the removal of 
Enoch is connected as well with the idolatry 
of ‘Enoš as with the Deluge.) ‘Enoš is re- 
presented as fearing the attempts by the 
Planets but is addressed by Mandā dHayye 
as follows (GR. x1. 266! seaa. Pet.): 


ענום ווט?...כ? תידסוכ ען ביםיP‏ לקכמק סתזין 
ען טופקניק fo i» piho fp‏ דיפפך 
מיתנתסבית...עיתיתיכך זיוf‏ ונסורת לתדיחרת 
JANA orp Thor‏ 

* Little ‘Enos. . . Be not afraid. . .of the Evil 
Ones of this world (and) of the Water Floods. 
They will be taken away above thy head... 


I will bring thee splendour and light which 
will be thy helpers and stand by thee.” 


I Thus originally, acc. to Lidzbarski, GR. p. 250, ll. 29-31. 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 71 


In 3 En. ’Eno$ is on the 
side of the ‘ planets’, against 
the right faith. 

At the same time the 
features in Mand. belong- 
ing to ‘Enoš in his char- 
acter of ‘‘Urmensch-Er- 
lóser-Licht-Gesandte", to 
speak with Reitzenstein, 
are in 3 Enoch found in 
Enoch-Metatron: 


(i) Just as the little 
"Enos stands alone in this 
world against the domi- 
nance of the Evil Ones 
(Planets) so Enoch-Meta- 
tron the youth is the one 
and only righteous as a- 
gainst the rest of mankind 
who pay obeisance to the 
idols (1.e. the powers of the 
lower world) and have 
ousted the Divine Light, 
the (Ziuha) Sekinä, from 
the world. 


(2) When GR. 30" 
(2917) makes “Eno$-“Uthra 
ascend on high after his 
appearance in this world, 
3 En. again lets Enoch be 
taken up on high away 
from. the idol-worshippers, 
the followers of "Enos. 


(3) Enoch is the only 
righteous one in his gene- 
ration. 


(4) The revelation of 
secrets of the world is ac- 
cording to 3 En. made by 
the Holy One to Enoch- 
Metatron. ; 


(5) 3 En. 125?. The 
garment of Light from the 
House of Life (the Heal 
of the Holy One) is given 
to Metatron. Ä 


GR. xi. 264°: (266—267? Pet.): 
Bphbn feysya pohoy דתכמ‎ fep Hanf 
נקנעק סינון וכקו גובריf סינון הינעכק ויו‎ 
pfnb בתכמק סתוין‎ finfop Bm»? v fov» 
pho 70503 לקקייס כנסודה‎ fyi ענום‎ 
fh) Sy מסנדת דסיי תק עגקניכתך‎ Sd ofyhy 
Pind קקיני לתכמת‎ 
The Evil Ones of the world shall say: 
‘These Three Men are in the world, and 
_ (but) they are not men but splendour and 
light: it shows its image in this world by 
(with) the Jittle ‘Enof who stands alone in 
this world. And Manda dHayye said to 
him: Come, I will reveal to thee concerning 
the hideous secrets of this world.” . 


GR. x1. Pet. 2709715: 
TÉS mba fyi oyy mo fD 
רביסי? 00503 ס6וין דסוית‎ fiha by 
nofibnp pof? jvfiop ודיסכית‎ 
עינקיון גמיתיכסך עכ רוק דעםועית ורקס‎ 
70369 7f3p 65355 גניתיכתך עכ רקו‎ 
לעתנה בקנ קפריסתהך עכקוקיון‎ 
עההניכ0ך ויו ונהורת לניהוית כותתפך‎ 
ססחף0תס ק6דע0/0‎ 3 
hs» finpfo דעק%בלכון ען כית סייף‎ 
דיפףך עתנסטפר רביסי? עפס מיתכףרםיס‎ 
לניכסיבוכס ו05 סטיק בעדפיסון לנינסיבונם‎ 
תטפיכקך זיו ע5 זיו) וסטפיספך‎ fio 
נהורת לניהויק כותתתך בדעות‎ dy PDI 
דגוכרי? עפין תרין 6ק6ך דמן 5ו6תףך‎ 
5010 hen mas ph 
“Lo, thou hast seen, little ‘Enos, (that) I 
revealed to thee concerning the secret of the 
Evil Ones of this world whom thou didst see 
and feared them, before whom thou didst 
tremble and shake. I revealed to thee con- 
cerning the secret of heavens and earth, I 
revealed to thee concerning the secret of 
every doing and work (that [are]) in the 
world, I instructed thee concerning them. 
I gave thee splendour and light, that it should 
be with thee on that first garment that they 
gave thee (you) from the House of Life, now 
kept with thee (treasured in thy possession), 
on (for) which the Evil Ones are fighting that 


(6) 3 En. 8. “In that 
hour the Holy One added 
in me...splendour unto 
splendour (speaking of Me- 
tatron)." 


One may here recall the 
Jewish tradition of a book 
of Adam, transmitted to 
(or recovered by) Enoch 
and after him to Noah 
(starting from the Pseude- 
pigraphical writings, esp. 
elaboratedinT°fillap Adam 
ha-Rison [OM. ii. 401, SS. 
Raziel, beg.]) as a possible 
parallel to the book given 
to Hibil, Sipil and Ano’. 
Cf. also Metatron as ‘‘the 
Knower and Revealer of 
Secrets", 3 En. 48 c^ 9. 


Cf. above and 3 En. 
48 D? with note. | 


3 Enoch looks upon the 
functions of 'Eno$ quite 
differently. So far from 
seeing in him the leader of 
the Faithful he is really the 
instigator of the false re- 
ligions. The party of 
‘Enos is denounced as that 
of idol-worshippers, who 
make use of the sun, moon, 
planets and constellations 
(i.e. the ‘Seven’ and 
Twelve’). 


72 INTRODUCTION 


they may take it and they will not succeed in 
taking it. Lo, I added for thee light unto 
light that it may be with thee in the image of 
these two men, thy brethren, who went away 
from thee and entered the House of Life.” 


The eleventh book of GR. is introduced 
thus: 


PE 53 ד6כום רב‎ MTD fha סו‎ pio 
רנ בר דס רב בר עותרי רורבסניס‎ 

לעקתרק: 
“This is the secret and the book of the Great‏ 
Ano$, the son of the Great Sibil, the son of the‏ ' 
Great ’ Adam, the son of the Mighty *Upras of‏ 
Glory” (GR. 251? [24919]).‏ 

The first section of the twelfth book of 
GR. calls ‘Enoš, inter alia: 65123 Pnfafhp 93 
f די ה |ת‎ f» the son of the leaves (scil. of writings) 
of all knowledge (or: yvóow). (GR. 268H, 
270" [272% 4, 2737].) 


Cf, the beginning of the ninth book of 
GR.: 


Prop hp7 fovpy הקוין סו רות‎ 

לפונ כוכניf‏ לגכיפון ותפריםכון מקנדת 
לסיית ברק Dpp‏ ועק5כלון SPOS‏ 
וסיתיכ וקנום וסיביע וסיתיכ וכום עהתכון 
כרסמית סועסיהון 


“ This ts the secret and the book of the overthrow 
of the seven planets which (secret and book) 
Manda dHayye revealed and taught on_the 
earth Tebel; and he gave them to Hibil, Sipil 
and’ Ano§ and Hibil, Sipil and’ Anos gave them 
to those who love their name" (GR. 223" 
[2221°]). The book contains polemics against 
the false religions which are said to have 
emanated from the seven planets. For Enos 
(together with Hibil and Sipil) as (1) the 
prototype for the Faithful; (2) the leader, 
guide of the Spirits of the Faithful; (3) the 
Messenger, the Word, sent by the Life to 
wake up, teach and guide the believers, it 
is not necessary to give references. Vide, 
however, first and eleventh sections of 
fifteenth book of GR., further GR. 286”, 
52°, 30°, 48°. The spirits have to give account 
for their life before ’Ano$-“Upra: GR. 405% 
(377°). ‘Eno, as messenger, wins followers, 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 73 


Acc. to 3 En. the ‘ party’ 
that ‘Eno ‘collects’ is 
that of idol-worshippers. 
In Lzfe of Enoch Enoch is 
represented as collecting 
a party of believers in God, 
amongthethen inhabitants 
of the world. 


3 En. 5°: the idol-wor- 
shippers bring silver, gold, 
precious stones and pearls, 
and make of them images 
(idols) in the whole world. 


So the generation of 
"EnoÉ of 3 En. 5 are no 
worthy to dwell with the 
Sekina. 


adherents, appears as it were as the head of 
the ‘ligta’ (party, circle of believers): 


GR. xv. 1. 296! (299?) the Great Life says 

to *Eno&: 

byp 1» fnpis Dnd Shif 

pah panha כוי 5יגטתף‎ 

“Go, collect a party from Tebel, like the 
party that we have collected.” 


Cf. in this connection also GR. 11. 1. 44° 
(4620-24 Det): 

forth fap7hp hoop fsh 

וע?פריםנק ככוכסון 3ניf‏ לfדס‏ לסון 

ולהפוין ומיתיתדכית 67672 ס6נסתפ 

וכ תיסמון כסותf‏ 7מ056כי0 לקוסרפנס 

PrP) nfos5 ın לקטין ועססטין‎ 

ומרקהניכון fi3of73‏ וכתספf‏ וסרגנס 

horny‏ וקיכיקנת ונילפיס דיפס ודעסו6ת0... 


** L, the First Messenger, (I) speak and teach 
all the children of 'Adam who were, who are 
and who shall be born in that generation: 
Do not listen to the words (supa: speech) 
of the angels of defection who deviate and 
cause (some, many) of the children of men to 
err and cause them to covet gold and silver, 
. money, possession and property and images 
of fraud and simulacres.” 


GR. xiv. 29414 (298? f. Pet.): 
בדמסוסת% 5קודסמפן‎ fnhi fnfppo כו‎ 
לתינימכת‎ Pnofhdi ולוףת6ן 65כססר0‎ 9 
5ניק זונס‎ 
“The spirits that have worshipped (or 
sworn fealty to) idols (images), none of them 
shall ascend to our presence, they are not 


worthy (to be) with us and they will not 
behold the world of the Second One.” 


)4( Some further illustrations of the similarity of expressions and 
ideas in Mand. and 3 En. may be given. Space will not allow giving 
both text and translation in full; for the translation of the passages 
references must be made to Lidzbarski's ML., GR. and M7., which 
in any case must be consulted for a more thorough testing of the 


present pages. 


3 En. 40*. “After that 
the Holy One opens his 
mouth and speaks one 
word and creates others 
(scil. angels) in their stead 
. . „and each one stands be- 
fore His throne uttering 
the ‘Holy’”; 37°: “ out of 
every word that goes forth 
from his mouth an angel is 
created: and he stands in 
the singing company of the 
ministering angels”. 


Cf. 3 En. 24)" (18,000 
worlds); 48 A! (955 heavens 
=the hidden abodes of the 
Godhead). 


Cf. 3 En. 22 BC, 351. 


INTRODUCTION 


GR. 11.1. 3174 (31%? Pet.): 
prasfn 990137 עתר‎ 
ובמימרס כסבירס‎ App harfns 
עקר וסון עקפתכיק רנסורף מן‎ 
A397 זק דקכיק וען כסור‎ 
fashy סPיתקתעו לטיל פרון‎ 
fm דת וסביסת9? רס%כף‎ 
ובוט%5כ9 5ית5ון כולסון בתוסביסתח‎ 
עכין וקקימין ומםקנין‎ 
רמס לנסורה...‎ fohn 


“The Lord of all Kings spoke with great 
force and mighty word. . .and (= then) came 
forth (were born) angels of light;...and... 
angels of praise... without end, or reckoning, 
imperishable; all full of praise, and (they are) 
standing praising the lofty King of Light (cf. 
GR. 34%).” 

167 worlds of light: GR. 199?*. 

360 worlds of light: GR. 289°. 

ML. 2667; 8.‏ 
GR. V.1. 151? (134 2):‏ 
fine‏ עססויפך דעות) 
דע0כת ומתנת ודעותס רסבת'י0 
כ?סית? רכסעיף מן כופקון עותרית 
בתמ0תמף וסיתין וססמס0 קכמית 
וסיפבוכי? כססייס רורביף 601027 


“Come I will show thee the image of 
Mänä, and Mänä and his great hidden image 
that is hidden from all ‘Upras in 365 hidden, 
mighty worlds and eggs of light.” 

"10,000 times 1000 worlds of light": 
GR, 15278 (1361). 

ANDI Psh fobh 16317 


GR. V1. 152929. 

“(He) created for me a world...in that 
world he created for me 10,000 times 1000 
worlds of light and created for me 360 mighty, 
intrinsic Jordans. In each world alone he 
created for me 360,000 ‘Upras, in each Sekina 
alone he created for me 360,000 Sekinas.” 

GR. v.5. 199?* (19919): 

‘The great, beloved, original Sam-Ziua, the 
man, whose S¢kina is resting (dwelling) above 
the 167 mighty, superior worlds of light. 
Each single world is 1000 times 1000 para- 


74 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 75 


In 3 En. 22 C, 12,000 and 
its multiples are prominent. 


For the large part played 
by numbers in 3 En., vide 
Index on numbers and 
notes on passages in ques- 
tion. 

In 3 En. the number 365 
is conspicuous; together 
with 1000 times 10,000 
et sim. (from Dan.), 
360,000 occurs in 3 En. 
22 Bl. 


18,000: 3 En. 24. 
66,000: 3 En. 33°. 


800,000: 3 En. 33°. 


sangs, and 10,000 times 10,000 Sekinas are 
dwelling in it; in each single Sekina 1000 
times rooo ‘Upras are dwelling, and each 
single ‘Upra inhabits a Sekina.” 

Cf. M7. pp. 8, 9 and Lidzbarski’s note 5 
2b. on the number 12,000. 

The number 360 is most frequent es- 
pecially in ML.: besides 360 worlds of light 
already referred to we meet with 0 
‘Upras (ML. 2375), 360 myriads of thousands 
Glorious Ones (Zive: GR. 162°), 360 foun- 
tains of splendour, light and glory (ML. 
236°, 2651), 360 or 360,000 Jordans (GR. 
15214, 24, 1478, ML. 265°), 360 Watchers 
(Natre: ML. 2739), 360 secrets in the world 
(ML. 223,3), 360 balances erected before the 
Aged "Abapur (ML. 921; ?). 

The Lord of Greatness created on his 
right 444 Sekinas and on his left 366 Sekinas, 
GR. 14416. 

144,000 myriads of ‘Upras, ML, 18, 71*; 
of years, ML. 701. 

180,000 myriads of ‘Upras, GR. 144. 

550,000, 444,000 and 660,000 ‘Upras went 
from different parts to Mandi dHayye, GR. 
361! (cf. Lidzbarski's note 2 on ML. 18). 

60,000 myriads of years, GR. 156°. 

800,000 myriads of ‘Upras, GR. 28991, 33, 

880,000 myriads of “Upras, ML. 70°. 

900,000 myriads of “‘Upras, GR. 2907. 

GR, vi. 2124 (212°! Pet.): 

כוי ס50ימ5ס כילס לדיכ)כוכת 

ומן פגרס כפ%ק חסקוי) 03935 

דנית הייהת ו0ע0ר דינףנוכת פתופיס 

ב0ב0 רבית סייף קפיוסך פתולס בסב0 
fiio m33‏ ודכוכס בר גודf‏ 635 

לפרקרת כפפון 356סוי% ע3ט05 17יו6 
וכ?ס'וי? טסרטבונס רכ% 60027 

וקיתוכס ככיל% מן רופז גופנף Ssp‏ 
503 וקתס דינקנוכת ניתרf‏ דהיית 
ונ?תרק דכוכה ויו ובתרP‏ דכולס נסורס 
וק?ס נסיגיק PID Hos sho Pho‏ 
ומיסקיר ותרין כינינת vhp nfa‏ 
דינקנוכת הו תהסיקת לחנה סכתקיבם 
ניסקון וניתון כגקוס כוכסון נתנורתיים 
כסיטי? מסתימנית ובתסימיh‏ 


3 En. 1°, 10°, 10%, 48c% 8 
(door of the Seventh Hall). 


3 En. 25°, 45° (Pargod), 
ro’: cf. notes ad loc.  . 

3 En. 12), 18, 

3 En. 1818, 2259.7, 28*, 
48 c*. 


3 En. 42 and 485! note 
and the reading: “The 
Holy One has seventy 
names that are explicit and 
the rest that are not ex- 
plicit are innumerable and 
unsearchable.” . 


3 En. 48D! no. 6: Mar- 
geziel, as one of the names 
of Metatron. For Azazel 
and  Azaziel, cf. below 
p. 168, n. r. 


3 En. 478. The colour of 
the wicked was like the 
bottom of a pot on account 
of the wickedness of their 
doings. 


76 INTRODUCTION 


“ (Dinanukt went out to this world, voiced 
the call of Life, taught disciples 60 years, 
60 months and 60 days.) When the measure 
of Dinanukt was completed for him and he 
left his body, they brought him to the door 
of the House of Life. And Dinanukt spake: 
Open for me the door of the House of Life. 
Then they opened for him the door of Life 
and lifted up for him the Bar Goda (= Pargod, 
Veil) of Security. They rose, clad him in a 
garment of splendour, brought him a garland 
of the vine Ruaz and put it on his head. And 
Dinanukt stood in the abode of Life, in the 
abode that is all splendour and in the abode 
that is all ght. And he stood in great 
strength, praised the Mighty Life and (Aim 
whose) epithet (title) is honoured and exalted 
like himself. And Dinanukt spake: With this 
ascension (massegta) with which I have 
ascended, all truthful, faithful and goodly 
Nasoreans shall ascend and attain." 


GR. 1. 25? (233): 
fop Spip haııh 107 vonfos כ תיםקנסויק‎ 
hroh> forms תוס עתלס‎ emp bob» Spip 

וכקמיתגככית ב0050 

Cf. GR. 11.1. 431 (457°). 

El-Siddai, 179%. 

Hidden Names, GR. 152", 159°. 

Azazel, Azaziel, 'Taqfel and Margazel the 
Great, GR. 17371. 

GR. v.3. 185 (189%):‏ 
feph7 תPמםינ paho‏ 5מ6כי9 דפ ק6ר0 רעוכע) 
נקסיב וכעקנית דנסקם טופס p'efin fins)‏ 


“Those spirits resemble earthen vessels 
that (take on blackness) become black... .” 


A most striking parallel to r Ex. may be included here, as relevant 
also to the subject of 3 En. 5 treated at some length above. 


1 En. 6175: * And it came 
to pass when the children 
of men had multiplied that 
in those days were born 
unto them beautiful and 
comely daughters. 2. And 
the angels, the children of 


GR. 11. 12114 (110? Pet.): 
ofi. foofeypy fpi) 
sy DEAD) prop fon fs rvs prop 
יףתביף ומיתק0סבי0‎ fppóoos fuf? 
מףתוני) וכ)סביף מן רקותיון לכוכסון‎ 
hירמfו...הינסתנ דרוסת‎ fוקר‎ 1m 


SIMILARITIES ETC. BETWEEN 3 EN. AND MANDZEAN LITERATURE 77 


the heaven, saw, and lusted 
after them, and said to 
one another: * Come let us 
choose us wives from 
among the children of men 
and beget us children...’. 
4. And they all...said, 
‘Let us all swear an oath, 
and all bind ourselves by 
mutual imprecations not 
to...’. 6. And they were in 
all two hundred, who de- 
scended in the days of 
Jared on the summit of 
mount Hermon”. 1En. 8°: 
*...revealed the eternal 


GR. 11. 1221 (1104 Pet.): 
ער בר0109 רעות%מ6ת6ן‎ 5 
ולסכיגס5י5יכין‎ 160m. ו5)כיב56יכ‎ 
לעומקמקתתן ונו? על כול לקףסיבכין‎ 
ב כמקן‎ 


‘* Ruha and the seven (planets) went (and) 
ascended to the gu they 
ascended and meditate m. s of love. 
The hideous ones are sitting and planning 
and they take (forth) of the secrets of all of 
them, and of the secret of Ruha they take 
(forth). . .and they say. . . nobody shall know 
the secret of our oath and we will not reveal 
our word and we will not reveal our oath or 
anything of all that we have planned in our 


world." Cf. GR. 132* (1189). secrets". 


The conclusions that may be drawn from the adduced parallels 
between Mandaitic literature (shortened: Mand.) and 3 En. may be 
summed up as follows: | 

(1) Mand. and 3 Er. are rooted in a specific world of ideas and 
expressions common to them both. ‘That common world is one of 
characteristic mystical ideas and aspirations. 

(2) Although both Mand. and 3 Er. move in and are influenced by 
the larger world of syncretistic thoughts, 3 En. in its mystical 
elements (and these are, after all, the constitutive elements of 3 En.) 
is more closely bound up with Mand. than with any other mystical 
religious formation outside Judaism. 

(3) The question whether there is anywhere a direct dependence 
of 3 En. upon Mand. or vice versa must be answered in the negative. 

(4) An immediate relation between the circles behind Mand. and 
3 En. respectively can, however, be traced, viz. in the rejection by 
the latter of one of the fundamental tenets of the former. This re- 
jection must have occurred some time between 1 En. and 3 En., since 
it entailed the dropping by the 3 £z. circle of certain terms and con- 
ceptions playing a prominent part in ı En. (on this vide above, p.47 
and below, p. 146) as a consequence of their having been associated 
with the rejected doctrine. 

(5) The doctrine thus rejected is the "no&-mysticism (vide above). 
This is done very strongly; not merely in the form of a contradiction, 
but in the form of a contrast: "nos is the very instigator of fraud and 
idolatry in this world, the cause of the destruction of mankind. 

(6) The general mystical thought-world as well as the central idea 
of that mysticism was, however, already deeply ingrained in the 


78 INTRODUCTION 


3 En. circle. Hence some of the fundamental features of "nos are in 
3 En. attaching to Enoch-Metatron. It may seem as if there had then‘: 
been only an opposition between names, or perhaps, that there were 
here two opposing mystical systems: the ”®noS-mysticism versus the 
Enoch-mysticism. 

This would, however, not correspond to the actual position of 
Mand. and 3 En. What is rejected by 3 En. is, after all, not merely 
the name ’#®no$, but even the Primordial-Man ideas. It may be 
urged that, in 3 En., the real centre of the mysticism from which it 
has sprung, has been obscured, or at least been left to be tacitly 
understood or felt. It can be said, that one does not grasp what the 
whole description of the elevation of Enoch-Metatron or that of the 
angelical spheres is about, until he has read them against the back- 
ground of Mand. Then the whole mystery will reveal itself: Man 
as the bearer of the Divine Spark within himself, his being here in 
this world of lowly state, a mere ‘youth’ and ‘child’ by the side of the 
Great Powers and Principalities of the Celestial World, and yet, in his 
highest aspirations, by force of his being such a bearer of the Divine, 
reaching above all powers to the Presence of the Divine Glory. With 
this the soteriological mystery: the Man, the One, who as the Essence 
of all Human Spirits, and the First, the Beginning of all human life, 
in Himself brings about Man’s attainment of his Spiritual Home; 
the connection of this with the Wisdom-mystery, the man-celestial 
being possessing the Secrets and Mysteries and revealing them. In 
a very simple way one of the Mand. counterparts to the elevation of 
Enoch-Metatron gives, none the less, the very interpretation of the 
meaning of that elevation, viz. the finishing passage of the book of 
Dinanukt given above (p. 76), with its ending words: '' With this 
ascension with which I have ascended, all truthful, faithful and 
goodly Nasoreans shall ascend and attain." 

(7) In the later cabbalistic literature, as is shown below (pp. 121— 
125), the central idea of the Enoch-Metatron conception in its mystical 
signification is brought out quite distinctly. It may be surmised that 
it cannot have suddenly emerged then from nothing and nowhere, 
but must have been known all the time. 

(8) The vantage-point from which the rejection of the ’Eno$- 
mysticism, which must have been quite as much, if not more, a 
rejection of the specific circles by which it was most emphasized 


. (i.e. probably the earlier Mandzans), was, no doubt, the consciousness 


within the 3 En. circle of standing firmly rooted in the Jewish faith, 
on the ‘Tora and breathing the air of the Rabbinic teachings. 


%- 


CONCEPTIONS OF METATRON IN 3 EN. 79 


(9) The said rejection, lastly, presupposes a time of origin for the 
Enoch-Metatron fragments of 3 En., when the opposition between 
the Enoch-mysticism and the ’“no3-mysticism could have been actual, 
since the rejection was made in Palestinian circles (witness Lam. R. 
and Gen. R. referred to above, p. 70, presupposing 3 En. 4, 5 as 
Palestinian) and the ‘EnoS-mysticism had finished playing any more 
important röle there already at the beginning of the 2nd century A.D. 
This is the terminus ante quem of the origin of the Enoch-Metatron 
ideas of 3 En. Hence it follows, further, that the Metatron ideas 
(and fragments) belonging to the time before the inclusion of 
these ideas (and fragments) in the Enoch-literature, should in all 
probability be assigned to some time in the Ist century A.D. ute 
early fragments are contained in 3 En. 9-13. 


$8. THE METATRON 





IN 3 ENOCH 
\\ regard to the conceptions of Metatron, his position and 
functions as presented by 3 Enoch, it is first to be remembered 
that this book in its present shape—with the exception of chh. 48BCD— 


purports to be a revelation or communication of secrets by Metatron, 


“the Prince of the Presence", to nnaitic teacher, R. I$ma'el 





bæn “lisa. This is in chh. 5-40 conveyed merely through the regular 
inceptive“ sentence of each chapter: “R. I$ma’el said: Metatron, the 
angel, the Prince of the Presence, said to me”. In chh. 41-48 a the 
relation between R. Išmaʻel and Metatron takes the form of explorer 
of the celestial regions and their splendours and guide and informer 
concerning their secrets. Similarly chh. 3 and 4 represent R. Išmaʻel 
as asking and Metatron as answering. 

The framework of the book thus represents Metatron as the angel 
who has access to the Divine Presence, the ‘Face’ of the Godhead 
(and in this sense the appellation ‘‘ Sar ha-pPanim” or “ Prince of the 
Presence” is understood here), hence possesses knowledge of the 
Divine secrets and decrees. In this capacity he is used by God as the 
guide (41-48 a) and instructor of R. I8ma‘el. This general view is 
corroborated by the introductory chh. 1 and 2. According to these 
Metatron, defined as the Prince of the Presence and the ‘‘ Servant 
(*ZEbed) of the Holy One”, is sent by the Most High to conduct R. 
Iéma‘el into the Seventh Hekal (Hall or Palace), to the Merkabah 
and the camps of Sekina, and to protect him from the fury of the 
other angels of this the highest region of the heavens. He is conse- 
quently contemplated as essentially an angel-prince of the Seventh 


80 INTRODUCTION 


Hall, the inmost and holiest part of the Celestial World, the centre 
and true abode of the Divine Manifestation (the “Holy of Holies”’ 
as it is later, appropriately, called). 

Apart from the framework and introduction the book, relatively 
to Metatron, falls naturally into two divisions, one having the char- 
acter or ‘history’ of Metatron for its central theme, the other having 
scarcely any connection with the conceptions of Metatron at all. The 
former division comprises chh. 3-16 and 48 (B)c (D), the latter 
the rest of the book, chh. 17-48 A. 

(1) Chh. 3—16 and (2) ch. 48 c (BD) contain two expositions of the 
same theme, the latter in a shorter, the former in a fuller form, other- 
wise in the main exhibiting identical traits. 

Metatron is the translated Enoch. 'The characteristic feature of 
both of these two expositions is, that they identify the high angel- 
prince Metatron with Enoch, the son of Yared, who was translated to 
the heavens in accordance with the ancient tradition basing upon 
Gen. 574. ‘This identification being the aim, the chapters in question 
are worked out as a history of Enoch’s transformation into an angel 
and of his further promotion into a superior angel-prince, called by 
the name Metatron, and not only by this name but by others of a 
distinguishing character. 

Metatron, being Enoch, is called Na'ar, i.e. ל‎ Metatron is 
Enoch (Targum P. to Gen. 5%). Proof of this is, that Metatron is 
still called the ‘Youth’, “Yi, in the high heavens (41°): for he is 
young in comparison with the other angel-princes, existing from the 
‘Beginning’. 

Enoch removed from earth qua Perfect Righteous or qua Witness. 
The occasion of Enoch’s translation to heaven was the removal of the 
S*kinà from on earth on account of the sins of contemporary 
humanity, Enoch being removed together with the Sekinä in his 
character of only perfect saint of his time: so chh. 5, 69, 48c!. In 
another vein it is stated, that the reason or object of Enoch's trans- 
lation was the function prescribed for him of being a witness—in the 
world to come—to the sinfulness of his generation and the justice 
of the Holy One in eventually destroying the men of that generation 
through the Deluge: so chh. 4, 48 c?. Thus Enoch is defined as 
Scribe-Witness in agreement with Book of Jubilees 421 seqq. and 
Targ. P. to Gen. 5”. 

But the characterization of the translated Enoch is not restricted 
to describing him as a celestial Scribe-Witness. The various honours 
and offices conferred upon him are in chh. 7 seqq. set forth in 


CONCEPTIONS OF METATRON IN 3 EN. Sr 


successive stages, progressing towards a climax (in chh. 12 and 
48 c7 8), Thus he is made: 

The attendant of God's Throne, the Throne of Glory, 7, 48 c*. 

The Prince and steward set over the treasuries of heaven—containing 
the celestial and cosmic forces or agencies and the Divine Secrets— 
hence endowed with knowledge of all the mysteries of Creation, of Past, 
Present and Future, chh. 8, 10°) ®, 1x, 48 c9: 4 ?, 

The angelic ruler over and Fudge of all the hosts of angels and angel- 
princes. Before being appointed to this high office he had to be 
transformed from earthly-human into celestial-angelic nature: his 
body was changed from flesh into fire (11, 48 c9), was given wings 
' (99, numerous eyes (9*), cosmic size (9?, 48 c?) and was clothed 
with light and pence (9°), ‘garments of Glory’ (12) ?, 
48 C’). 

In particular he was assigned rulership over the 70 (sometimes 72) 
Princes of Kingdoms, the representatives in heaven of the nations on 
earth and the rulers of the destinies of their respective nations, 
chh. 108, 14% ?, 16% 2, 

As ruler and ude over the angelic hosts and the princes of jus 
doms, he is also Zhe representative and vice-regent of the Holy One, the 
intermediary between the Most High and the angelic world, xo*:5, 
48 05: 5. To fill this position he is given the authority as well as the 
insignia of his dignity by the Holy One Himself. The Holy One makes 
him sit on a Throne similar to His own, gives him a Curtain similar 
to the Curtain ‘spread over the Throne of Glory, 101, 48 0%. 6 
Throne of the man-angel is placed at the door of the Seventh Hall 
(the innermost of the Divine Hekalop or Palaces), 10°, 48 c®. After 
this the heavenly herald is sent out into the heavens to announce him 
as ‘‘ Metatron, the ‘bcd (Servant) of the Holy One", His represen- 
tative and vice-regent, 10°. 

The rulership over the angels and princes (4°, 10°, 14, 1617, 48 ct, 8) 
has a wider import acc. to 48 c than acc. to chh. 3 seqq. According to 
the latter it implies a celestial rule only, a dominion over the heavenly 
kingdoms of angels. According to the former, on the other hand, 
Metatron as ruler over the princes of kingdoms also wields governing 
power—through them—over the nations, kingdoms and rulers on 
earth; in this respect Metatron occupies the office and fulfils the 
functions of the ‘Prince of the World’, ch. 48 ©. 

A peculiarity of ch. 48 c is also the tradition—closely connected 
with the last-named Prince of the World conception—which re- 
presents Metatron as executor of the Divine decrees on earth, especially 


OHBI 6 


82 | INTRODUCTION 


with regard to the different nations and their rulers, ch. 48 c!®. Cf. 
Hebrew Rev. Moses, referred to in note ad loc. 

Further in ch. 48 c—in contrast to chh. 3 seqq.—to Metatron is 
assigned the function of supervising and attending the angels and 


of the Markäbä: the Hayyob, ’Ofannim, Kerubim, Serafım,‏ כלים 


Hasmallim, etc., vs. 4, contrast ch. 7. Thus Metatron here combines 
the functions in chh. 19-22, 25-26 distributed among the different 
princes of the respective classes of Merkaba-angels. | 

After having been installed as ruler over the angels, Metatron was 
given a new distinctive name: “the Lesser YHUH” (or “the little 
YHŲH”, ppn 'n), “ after the name of his Master", chh. 125, 48 c*, 
D! no. 102, cf. no. 14. Ex. 23?! 1s referred to: ‘for my name is in 
him"; Metatron is hereby indirectly identified with the angel of 
YHUH of Ex. 23??-?. Cf. the passage in Sanh. 38 b, referred to below. 
Acc. to 48 (7 in the K-version) Metatron corresponds to the Divine 
Name *J1IN (with }), the numerical value of which is 71. 

The name, “the Lesser YHUH”’, is in chh. 12 and 48 c* used as 
indicative of Metatron's character of representative, vicarius, of the 
Godhead; it expresses a sublimation of his vice-regency into a second 
manifestation of the Deity in the name yHuH. The special features 
that accompany and symbolize Metatron’s elevation into a lesser 
manifestation of the “‘ Divine Name” are, besides his being enthroned, 
the conferment upon him of (part of) the Divine Glory, \}, ,הדר ,הור‎ 
123, “honour, majesty and splendour" (ch. 48 c7), “a garment of 
glory, robe of honour", but especially a ' crown of kingship" (10172) 
on which the mystical ‘letters’, representing cosmic and celestial 
agencies, are engraved—after the pattern of the Crown of the Holy 
One, the 83 W3—and lastly knowledge of all the secrets of Creation 
and of ‘ Tora’, otherwise in possession of the Most High alone, chh. 13, 
48 c7, D5. 

Note. ‘The expression “‘ Lesser Yahwe’’, ‘‘ Little Yahwe” evidently 
reflects Gnostic ideas. It is highly significant that the very term 
“The Little YAO” occurs in Pistis Sophia (ed. Horner, pp. 6 seq., 
ed. Mead, p. 1o, ed. Schmidt, pp. 7 seq.). Cf. below, pp. 189 seqq. 

Being named like his Master, Metatron is also said to have seventy 
names ‘“ corresponding to the seventy nations of the world", ch. 3. 
This expression on: one side connotates his rulership over the 70 
princes of kingdoms, but it is evidently also intended as symbolical 
of Metatron’s character of representative or manifestation of the 
Deity: the 70 names of Metatron are “taken from the names of the 
Holy One" (ch. 48 c°, Dt 5), they are a reflection of the Divine 70 


CONCEPTIONS OF METATRON IN 3 EN. 83 
(or 72) Names, the nilWרופמה‎ maU, 48 5, D». (Cf. ch. 29: the 7o 


princes of kingdoms also have 70 names each.) 

Ch. 48 p!, although asserting, in accordance with chh. 3, 48 c?, that 
Metatron has 70 names, gives an enumeration of his names, which in 
fact contains not less than 105. See note ad locum. 

The special characteristic names or appellations of Metatron, 
recorded in chh. 3-16, 48 c are: (1) the Lesser YHUH, already men- 
tioned; (2) Na'ar, i.e. Youth or Child, already referred to; (3) Elect 
One, ch. 6°; (4) One, Unique, 48 ct, cf. D? interpreted from Enoch 
being the one and only righteous in his generation, selected as the 
Holy One's tribute for all his labour with the antediluvian world; 
(5) “bed, Servant, chh. 109, 48 D! no. 17, cf. 15; (6) The Prince of 
the Presence, D'AT “WW or “the angel and prince of the Presence" 
(48 ct, cf. Dê and throughout the framework of the book: ch. 1* and 
the inceptive sentences of each of chh. 3, 5-484, etc.); (7) The 
Knower of Secrets, Vode Razim, ch. 48 c9. Cf. further ch. 48 D$. 

Lastly mention must be made of a possible vestige of the con- 
ception of Metatron as a primordial being occurring in ch. 48 c!: 
“I made him (Metatron) strong (or Mighty) in the time of the first 
Adam”. One might read in this statement an allusion to Metatron as 
connected with or being the Primordial Man, the ’Adam Qadmon. 
In favour of this interpretation is the peculiarity that although 
the identity of Metatron with Enoch is maintained throughout the 
rest of the chapter, this first statement is referred to Metatron only, 
Enoch being brought into view only with vs. 2. It is possible, and 
probable, that this was the earlier sense in which the zbbartiu or 
iddartiu was referred to Metatron. 

The reason why an earlier Primordial Man function of Metatron 
has been obliterated was probably, as has already been discussed above 
(pp. 77, 78), the opposition from the 3 En. circle against the "no&- 
mysticism. 

The additional pieces, ch. 48 012. 15 p, give some further details 
of the conception of Metatron which are not contained in the rest of 
the book. 

)1( Ch. 48 615. Metatron is the teacher of the souls of those who died 
in their childhood, a tradition preserved also in TB. ‘$hoda Zara, 3 b. 
For the differences between the two versions see note ad locum. In 
both passages Is. 28° is used as scriptural support. 

(2) Ch. 48D, besides the treatise on Metatron’s names and an 
enumeration of them—which might be regarded as a mere develop- 
ment or elaboration of the features contained already in the main 

6-2 


94. INTRODUCTION 


Enoch-Metatron pieces—represents Metatron as having in his 
capacity of Prince of Wisdom and steward of the treasuries (of 
Wisdom, etc.) committed the ‘secret’ to Moses—against the protests 
of the angels. From Moses onwards ‘the secrets’ (i.e. the secret lore, 
the mysteries of Tora, in the first instance the mystical letters and 
the Names) were transmitted orally from man to man down to 
R. Abbahu and R. Zeera (two noted Palestinian Amoras, flourishing 
end of second century), who in turn committed them to the ‘men of 
faith’, an expression which not improbably signifies the circle of 
mystics or initiates to which the writer belonged. 

Thus Metatron is represented as the intermediary through whom the 
secret doctrine was brought down to man. And as such he defends the 
rights of men to obtain these secrets against the angels in general 
who do not desire that the terrestrials should know the ‘mysteries’. 

All the features of the Metatron-conception thus far mentioned 
tend towards assigning to Metatron a unique position in the heavenly 
hierarchy. And such is, indeed, the exclusive import of the shorter 
Enoch-Metatron piece, ch. 48 61719. In the larger section, however, 
we meet with some passages of a distinctly opposite tendency: they 
emphasize Metatron’s character of an angel-prince among other 
angel-princes, occupying though he does a high position in the 
angelic hierarchy yet not the highest one; and above all do they deny 
that Metatron was in any way to be regarded as a part of the Deity, a 
second manifestation of the Godhead. 

This tendency is definitely expressed first in 10°; in the pro- 
clamation of Metatron’s rulership over all the princes of kingdoms and 
all other ‘children of heaven’ a qualification is added, excluding from. 
his jurisdiction ‘‘the eight great princes, the honoured and revered 
ones who are called yuyu by the name of their King”. 

From a comparison with Hekālop Rabbāþi, ch. 22, it may þe 
shown that there was a distinct tradition as to the existence of a 
certain group of angel-princes who were higher even than the ‘Prince 
of the Presence’ (here not identical with Metatron); the ‘eight great. 
princes’ are mentioned also in Mass. Hekalop, w. They were 
apparently conceived of as angels of the Throne (“standing before 
the Throne of Glory”). Acc. to Hekaloh Rabbapi they were also the. 
guardians of the Seventh Hall, hence evidently regarded as the sole 
angelic inhabitants of this innermost recess of the manifested Deity. 
Linking with the early representation of Metatron as ‘‘seated at the 
door of the Seventh Hall" (chh. 48 c5, 107, cf. 164) the interpolators 
here at work were able to picture Metatron as the judge and ruler over 


CONCEPTIONS OF METATRON IN 3 EN. ` 85 


all the angelic hosts outside the Seventh Hall, but with no authority 
over the angels of the Seventh Hall or of the Throne, which latter 
angels could easily—on that basis—be regarded as higher than 
Metatron. By this means the possibility of Metatron being claimed 
as a lesser Deity was, in the interpolator’s intention, guarded against. 

It should be noticed, that the tradition used by the interpolator for 
the purpose of lessening Metatron’s importance, originally in no wise 
had this import. On the contrary, as appears from the Hekalop 
Rabbapi, 1t was bound up-with the assigning of a position to Metatron 
that was even higher than in 3 Enoch: the leader of the said ‘eight 
great princes’, ‘“NAFIEL, here occupies the position and fills the office 
which in 3 Enoch as a whole are accorded to Metatron, the name 
Metatron being reserved for the second Divine manifestation. 

Although this reference to a group of angel-princes in rank above 
Metatron, which is found in ch. 10%, clearly excludes the unique and 
supreme position of Metatron and the universality of his rulership 
over the heavenly household, as emphasized especially in chh. 7-15 
(Metatron an angel-prince of the Throne, ch. 7; called the Lesser 
YHUH, 125, etc.), it does not formally contradict the rest of the 
chapter. The locating of Metatron’s throne to the door of the Seventh 
Hall makes it possible to conceive of angel-princes who, having their 
abode within the Seventh Hall, nearer the Throne, would naturally 
be regarded as above Metatron's jurisdiction. The idea of “‘ eight great 
Princes in the Seventh Hall” may be of Gnostic origin. The Seventh 
Hall really seems to play the part (in such connections as the present) 
of the ’Oyödods of Gnostic systems. Metatron, seated in the Seventh 
Hall, facing all the lower angelic world, somewhat recalls the picture 
given by Epiphanius in Adv. Heres. 31, 4 of the Demiurg in the 
‘Oydods: ...[avroxpdropa kal Aypiovpydov kaAoVoi—avrol 
óvros €v ry) OyOodoL, Kal érrd oVpavots per avrdv TETOLNKOTAS 
(Bousset, Hauptprobleme der Gnosis, p. 17, note 2). The 'Oy6ods, as 
the ‘region of the eighth’, was by the speculations easily changed into 
the ‘region of the eight’. This is, however, a mere conjecture. 

The second instance of a tradition bent on lessening Metatron’s 
importance is ch. 16. This chapter, which indeed purports to be a 
continuation of the ‘history of Enoch-Metatron’ in so far as it gives 
account of a supposed celestial incident in the court of Metatron at 
the time of the apostate ‘lisa’ b. “buya, is preserved in another 
version in TB. Hag. 15 a. 

The aim of this chapter is apparently to convey, that although 
Metatron may for a certain period have occupied the unique 


86 INTRODUCTION 


position in the Divine Presence which the traditions embodied in 
chh. 3-15 and 48 c ascribe to him, yet this position is now no longer 
his. He has at a certain, definite point of time been deprived of his 
privilege of being seated on a throne and is now ‘standing on his 
feet’, i.e. on an equal footing with the other angel-princes. The 
tendency is here clearly to counteract the influence or consequences 
of the Metatron-traditions which went towards recognizing in Meta- 
tron a vice-regent in heaven, an intermediary ruler over the angelic 
hosts, an idea which to the writer’s mind came dangerously near the 
recognizing of two Supreme Powers. In endeavouring to neutralize 
the ‘extravagance’ of the Metatron-traditions, he does not attack 
them as it were from without, but while seemingly accepting the fact 
of Metatron’s vice-kingship in heaven as asserted by them, he main- 
tains that Metatron’s elevation was only temporary. He is also 
anxious to make clear that Metatron’s kingship is merely a derived 
one, conferred upon him ‘by His King’; he twice repeats the phrase: 
“by authority of the Holy One, blessed be He". Hence, when this 
Kingship of Metatron gives occasion to misapprehension on the part 
of mortals (’Aher) as to the Unity of the Godhead, it can be and is at 
once taken from him, and he is moreover punished, the punishment 
being executed on God's command by an angel who is above Metatron, 
viz. none other than the famous ‘4NaFIEL, the leader—acc. to Hek. R. 
conferred with Mass. Hek.—of the ‘ eight great Princes’. 

This attack on Metatron as an enthroned vice-regent of the Most 
High has, it would seem, emanated from early opponents to the Meta- 
iron-speculations of the mystics, probably at a time when the name and 
function of Metatron had entered to a certain degree even into 
popular belief and could no longer be flatly negated. The original 
content of this attack was evidently the dethronization of Metatron; 
this has then been amplified, and hence it 1s that there are at least two 
versions preserved: one contained in Hag. 15a, the other in the 
chapter now under discussion. For the differences between the two 
versions see note on ch. 16 beg. In this chapter it is remoulded to 
harmonize—as far as possible—with the ideas which prevail in the 
Enoch-Metatron pieces. Thus, apart from what has been pointed out 
above, the reference to ‘“nafiel as the executor of the punishment on 
Metatron seems to have been made with conscious allusion to ch. 61. 

The angel who acc. to ch. 61 was first sent to fetch Enoch from on 
earth, in order that he might be translated into Metatron, was well 
suited to be the superior angel who carried out Metatron’s degrada- 
tion. And it was thereby emphasized that just as ‘“nafiel had been 


CONCEPTIONS OF METATRON IN 3 EN. 87 


superior to Enoch at the time of his elevation he was also superior to 
Metatron at least from his degradation onwards. Hence Metatron, 
not being even the highest of the angels, could not be contemplated 
as occupying a position of a higher than angelic character. 

In view of the subtle way in which the writer of ch. 16 veils his 
opposition against the excessive and dangerous developments (as he 
regards them) of the Metatron-conception by the use of terms and 
notions recognized by or congenial to the Metatron-tradition, it is not 
impossible to assume that the qualifying expression ch. 10%», referred 
to above, is an insertion made by the same hand who is responsible 
for ch. 16. There seems in fact to be a natural connection between 
10% and 16, in so far as the former contains the logical presupposition 
for the statements of the latter, esp. in vs. 5. When it is said, ch. 16°, 
that ‘“nafiel vayH was commissioned by the Most High to punish 
Metatron, it implies that this angel at least was higher than Metatron 
and had his abode nearer the Divine Presence, i.e. not all the angel- 
princes were subject to Metatron; this is exactly what is maintained 
by 10°. Moreover, it is probable, as was shown above, that 103 is 
linked with an early tradition of seven or eight high angel-princes of 
the Throne, of the Presence or of the Seventh Hall, the chief of which 
was just “4nafiel. Thus ch. 10%” is in absolute agreement with ch. 16, 
contains identical ideas, reveals the same tendency as and forms the 
necessary preparation for ch. 16. 

The tradition as to the high position of “4nafiel was, as has already 
been pointed out, known to and accepted by the Metatron-tradition, 
ch. 61. But the idea of this tradition was evidently that Metatron at 
his elevation was exalted above all the high angel-princes, or even, as 
stated above, that the conception of “Anafiel as the highest of the 
Princes of the Seventh Hall belongs to a stage when Metatron was 
already sublimated into a Second Divine Manifestation. Contrast 
also ch. 18% of our book and Hek. R. xv. 5 (‘“nafiel not always re- 
garded as the highest of the angel-princes). 

The strongest evidence in favour of regarding chh. 10° and 16 as 
later additions made with the definite object of neutralizing the 
extravagances of the speculations on Metatron (as has been through- 
out assumed in the foregoing) is the fact, that none of the qualifica- 
tions set to Metatron’s absolute supremacy (as compared with that of 
the Most High) in the Celestial Court by chh. 103» and 16 appears in 
the parallel Enoch-Metatron piece, ch. 48 c1-1°, although this represents, 
on the whole, the same tradition as chh. 3-16. 

(3) Chh. 17-48 A zn relation to the conceptions of Metatron. Turning 


88 INTRODUCTION 


from the sections devoted to the Enoch-Metatron conceptions as 
subject-matter, to the remaining parts of the present book, it is to be 
noticed that in chh. 17-40, apart from the stereotyped inceptive 
sentences of each chapter—the so-called framework to which refer- 
ence has already been made—there is not a single mention of the 
name ‘Metatron’. None of the three angelological systems (chh. 17; 
18; 19-22, 25-28) accords any place to Metatron. Likewise in the 
sections treating of the Judgement and the O'dussa respectively as 
well as in the chapters dealing with Celestial Topography—apart 
from chh. 41-48 a—no réle or function is assigned to Metatron. 

On the other hand some of the various functions which in the 
Enoch-Metatron sections are associated with Metatron are actually 
found in the angelological sections and the other parts, but they are 
there connected with different angelic bearers or Divine or angelic 
agencies. | 

Thus, for instance, the duties commonly associated with the 
heavenly Scribe (Witness, Knower of Secrets) are according to ch. 18 
discharged by the two angel-princes Sof*riel M*hayye and Sof riel 
Memip, who are the highest angelic figures in this hierarchical system. 
A similar office is in the greater angelological system, chh. 19, etc., that 
occupied by Radyeriel (ch. 27) on the one hand and by the ‘Irin and 
Qaddisin on the other (ch. 28). Radueriel, the *Irin and Qaddi£in 
together form the top of the angelological hierarchy of a 3. The smaller 
function of the so-called ‘scribes’ in ch. 272 does not come into account 
here. Cf. further the ‘scribes’ referred to in ch. 33?. 

The function of Defender or Advocate is assigned to various angelic 
agencies. Ch. 18: Zakzakiel, 50066 11021, Soferiel Mehayye. 
Chh. 19 seqq.: Serāfim (261). Chh. 30 seqq.: the Prince of the 
world (30), the Divine Attribute of Mercy (31), the angels of Mercy 
(33), etc. | 

The office of Celestial Fudge, whether in general or over the angels 
only, is in all the rest of the book occupied by the Holy One Himself— 
although He may be represented as assisted by or taking counsel with 
certain of the highest angels, e.g. the ‘Irin and Qaddisin (28), the 
angelic Bep Din, etc. : 

The 'Prince of the World' is explicitly mentioned once in the 
section on the Judgement, and again in the O°dussa@ section. Being 
the leader of the princes of kingdoms—as Metatron in the Enoch- 
Metatron pieces—he pleads the cause of the world before the heavenly 
tribunal (ch. 30). He has authority over the heavenly bodies, bidding 
them to be silent and quiet at the time of the O'dussa (ch. 38). In 


CONCEPTIONS OF METATRON IN 3 EN. 89 


neither of these cases is he identified with Metatron, although the 
similarity with Metatron as he is represented in ch. 48 C? is apparent: 
he is there the leader of the princes of kingdoms through whom he 
wields governing power over the nations and acts as ruler of the 
affairs of the world. 

Whereas Metatron in the Enoch-Metatron pieces is represented as 
the attendant of the Throne of Glory and the Prince Supervisor of the 
Merkaba-angels, these functions are in the other parts of 3 Enoch 
distributed among different angelic beings. According to the larger 
angelological system (A 3) each of the classes of Merkaba-angels has 
its own prince: Hayyliel, Rikbiel, Kerubiel, Seräfiel, etc. 

In chh. 41-48 a Metatron is, as has already been mentioned, the 
guide of R. I8ma‘el through the celestial regions. The fact that 
Metatron is in these chapters pictured as being able to point out and 
instruct R. IÉma'el about the Cosmic Letters on the Throne of Glory 
and the recordings of past and future events on the Curtain (Pargod ) 
of the Divine Presence, indicates that he is here thought of as possess- 
ing knowledge of the highest Divine Secrets and as having access to 
the Divine Presence. A possible indication that he was understood 
also to have immediate authority over the planets and constellations 
is perhaps to be seen in the incident narrated in ch. 46%. (There is, 
however, in the same chapter mentioned a special leader of the ‘stars’: 
Rahatiel, vs. 3; cf. chh. 14°, 17°.) Lastly when Metatron, in ch. 44°, 
is represented as bidding R. I&ma‘el take and read the ‘books’ (i.e. 
the records of the doings of the wicked), this is perhaps a hint of 
Metatron’s function of Scribe or ‘Keeper of the Books’. 

As a whole the section comprising chh. 41-48 a is, from the point 
of view of the conceptions of Metatron, more closely connected with 
the Enoch-Metatron pieces and the framework than are the other 
parts of the book. | 

It is important to note, that the only function of Metatron that is 
not in chh. 17-48 a transferred to other angelic bearers is that of 
enthroned representative of the Holy One, which points to this function 
as constitutive for Metatron. 

In order to obtain an understanding of the mystical speculations 
connected with Metatron and of the origin and stages of develop- 
ment of these speculations it will be necessary to examine the con- 
ceptions of Metatron and Enoch-Metatron met with in other writings 
both earlier and later. Of the greatest importance here is, as a 
matter of course, the specifically mystical literature. But it will 
be well also to sketch briefly the fragments of Metatron-traditions 


90 INTRODUCTION 


preserved in the earlier ‘Rabbinic’ literature: Talmud, Midras and 
Targum. 

Whereas the representations of Metatron in the mystical writings 
have received very little attention from scholars—in spite of the fact 
that these writings are the real home of the Metatron ideas—the com- 
paratively few Talmud, Midra$ or Targum passages referring to this 
angelic figure are well known, yet differently interpreted. 


§9. THE REFERENCES TO METATRON FOUND IN 
TALMUD, MIDRAS AND TARGUM 


(a) In the Talmud. 


TB. Sanh. 38 b (in a controversy between Rab "Idi and a heretic, 
‘min’). Metatron is identified with the angel of ¥HUH mentioned in 
Ex. 237° seqq. and is said to bear the Divine Name, vHUH.! Bearing 
the Divine Name, Metatron is meant by the ‘yHUH’ in God’s com- 
mand to Moses acc. to Ex. 241: “‘Come up unto YHUH”. The passage 
in the following, however, reveals the tendency of lessening as far as 
possible the importance of these ‘facts’ concerning Metatron. The 
idea that Metatron should be worshipped is refuted.” Even the view 
assigning to Metatron the function of intermediary between the Holy 
One and Israel is rejected: although acc. to Ex. 23?! the angel of 
YHUH (here = Metatron) was invested with the power of refusing 
forgiveness of sins—‘‘he will not pardon your transgressions ’—yet 
this power assigned to him by the Holy One never became actual, for, 
says R.’Idi, we did not accepthim as intermediary leader, ND3)]^b " 5 
On the contrary, Moses prayed to the Most High that He Himself 
would lead them (basing upon Ex. 33°: * If Thy Presence go not with 
us, carry us not up hence"). 

TB. Hag.15 a. Metatron is the heavenly Scribe ‘who was permitted 
to be seated while writing down the merits of Israel”. This dictum in 
itself shows the same tendency as TB. Sanh. 38 b of trying to lessen 
Metatron’s importance. It seeks to explain Metatron’s character of 
enthroned angel-prince as occasioned merely by his duties as Celestial 


1 Basing on Ex. 23 ar For my name is in him" as in 3 En. 125, 48 c’, D! no. 102. 

2 'The argument is: When it is said, Ex. 23° 13 WF ON, this is to be understood 
as if it were written 13 TEN ÙN, i.e. “do not exchange me for him”. 

3 The [Persian] word paruanga is the equivalent of s°lihā. In Mandaitic it is 
used in the sense of ‘SAVIOUR, liberator, DELIVERER’. Cf. Nöldeke, Mand. Gram. 
p. 418, n. 1. Occurs frequently, especially in Qolasta and Ginzd Left (in the latter 
mostly as the guide of the spirit leaving earthly life). 


CONCEPTIONS OF METATRON IN TALMUD, MIDRAS, TARGUM 9I 


Scribe. Starting from this assumption the G*mara goes further and 
tries to divest Metatron altogether of the distinction of being 
enthroned, making use of an earlier attack on Metatron’s authority: 
"Fliia b. "^buya, having ascended to heaven, when beholding 
Metatron, was led to the belief, that this angel-prince was a second 
Divine Power (im ny" '3 Y' NDU). For being the cause of this 
misconception on the side of "liia, Metatron was subsequently 
punished with 60 lashes of fire (for he ought to ‘have stood up’ to 
prevent the false appearance). Cf. ch. 16 of our book. 

TB. ‘Ab. Zar. 3b. Metatron shares with the Holy One the function 
of instructing the (school-) children, ,תינוקות של בית רבן‎ i.e. those 
prematurely dead. As scriptural support is used Is. 28°: “‘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”. Cf. ch. 48 c!2 of the present book. 

The Holy One, blessed be He, occupies Himself with this work in 
the fourth quarter of the day; during the rest of the day, when the 
Holy One is sitting in judgement, etc., Metatron takes His place as 
instructor, scil. in Tora, written and oral. 

The mystical traditions presupposed by the aforenamed Talmud 
passages, especially TB. Sanh. 38b and ‘4b. Zar. 4b, suggest a 
somewhat later stage of development than that of 3 Enoch. What 
shows a later time for the material used by the Talmud passages or 
for the traditions indirectly referred to is the trait assigned to Meta- 
tron of intermediary between the Holy One and Moses or between 
the Holy One and Israel, and connected with this, of Celestial Advo- 
cate of Israel. Metatron is here beginning to take over the specific 
functions of Mikael, the Prince of Israel. On the whole the traditions 
at the back of the Talmud passages are most akin to those of the 
Ma‘*sé Merkaba collections. They are also actually paralleled in 
the additional chh. 15 B and 48 D of our book, which belong to the 
stage of Ma‘+sé Merkaba collections. 

(Cf. Pisgon, etc. in TB. Sanh., ‘En Fa‘qob, 39 b.) 


(b) Midra&ic references. 

As the more important among the Midrasic references the following 
may be noted: 

Acc. to Sifre it was Metatron who showed Moses the Holy Land. 


1 That this is a secondary explanation is evident from the fact that the function 
of Scribe was never as such associated with the distinction of being enthroned. 
Cf. 3 En. 33°. The version preserved in 3 En. 16 retains for Metatron the 
original trait of enthroned vice-regent. 


92 — INTRODUCTION 


With the exception of the reference to Moses the ideas and mode of 
expression of the Sifre-passage (on Deut. 32®, par. Ha’“zinu, 59C) are 
paralleled in the section 41-48 A of 3 Enoch. In both cases Metatron 
is represented as pointing out the wonders of heaven or future events 
or (as in the Sifre) the Holy Land, ‘with his fingers’. ’, The expression 
used in ae is almost literally the same as in 3 En. chh. 41-48 A, 
esp. 44^, 45°, 46°. 

Lamentations R., Inir. 24: When the Holy One, after having re- 
moved His Sekina from the temple on account of Israel's sins (cf. 
chh. 48 ct, 519313) —thereby making way for the destruction of the 
temple—was weeping for the sake of Sekina having no longer any 
abode on earth, and over the calamity that had befallen its former 
abode—the temple—then Metatron came, *'fell on his face and said 
before Him: ‘Lord of the Universe! I will weep, but Thou shalt not 
weep’. He answered him: ‘If thou dost not let me weep, I will at 
once enter the place which thou hast not permission (MW) to 
enter, and will weep (there)’”’. The place that Metatron has not per- 
mission to enter is, acc. to the same passage, indicated by the words 
of Jer. 1317: ** But if ye will not hear it, my soul shall weep in secret 
places (Dירתסמב(‎ ", i.e. the word Mistarim in this scripture passage 
is taken to refer to a definite celestial region. 

Metatron is here firstly presented as the angel of the Divine 
Presence who does not, however, partake of the Divine existence 
beyond the manifestation of the Deity (on the Throne)? = 

1 'T'he dictum occurring in Sifre is attributed to R. ’‘li‘zezzr (ben Hyrkanos) beg. 


of second century A.D., as usual followed by a controversial dictum attributed to 
R. Jehosu*. The right reading of the passage is evidently as follows: 


באצבעו היה מטטרון מראה למשה (והראהו) את כל ארץ ישראל 


Cf. the British Museum ms. Add. 16406, fol. 375 d, occurring in exactly identical 
form in the parallel, Yalqut, Pentateuch no. 949 (ad locum): b°’ esb“6 Sal Mose 
haya Metatron mar’ @ l°-Mosa, etc. The usual reading of the printed edd. of Sifre 
has a somewhat strained construction, which leads Friedmann in his edition to omit 
the word marc, regarding it as an explanatory gloss of ‘metatron’. Friedmann 
hence takes ‘metatron’ as an appellative: ‘‘ With his finger He was a metatron to 
Moses’, and points to the parallel passage in P’sighba Zut. iii: “ The finger of the 
Holy One was the metatron of Moses”, etc. A similar reading of the Sifre-passage, 
using ‘metatron’ as a sort of appellative, is recorded in Nachmanides’ comm. on 
3 Exod. x. 12° and in Kaftor ud-Ferah, ch. 10 (Metatron=one who shows the 
way). This variant which is attested only in late sources is probably evolved out of a 
substitution of the unusual ‘metator’ for the well-known ‘metatron’, in Gen. R. 54 
(see below). Bacher, Die Agada der Tannaiien, i. p. 154, also interprets the Sifre- 
passage thus: “Nach F(osua?) war Goties Finger der Metator, Grenzabstecker, der 
Moses das ganze Land zeigte und ihm angab, wie weit das Gebiet der einzelnen Stämme 
geht’. (In the text Bacher reads ‘metatron’, hence takes this to be=metator.) 

2 This conception of a special place of the Godhead called, after Jer. 13%. 
Mistärim, is mentioned i in the well-known passage T'B. Hag. 5 b: * màágóm ye lo 
IHQB'H uMistàrim s*mó". Cf. Gen. R. 82°. The secret place to which no ange 


CONCEPTIONS OF METATRON IN TALMUD, MIDRAS, TARGUM 93 


Further, the words uttered to the Most High by Metatron: ‘‘I will 
weep, but Thou shalt not weep” “depict Metatron, not alone as 
pleader for Israel, but as taking upon himself the sorrow for Israel’s 
sins”’.* He is the S*negor (avvyyopos), 40700966, מצמער 480 +גוכ‎ 
(,בצערתם‎ as in later cabbalistic writings, cf. YR. i. 544 (from 
‘4serap Ma’marop). 

Tanhuma, Ua ephannan 6. When Moses is informed that the time 
has come that he must die, he asks successively the mountains, the 
rivers, the sea, etc. and various powers of heaven and earth to inter- 
cede for him with the Holy One that he may be allowed to live. But 
they all refuse. He also entreats Metatron? to intercede for him. 
Metatron answers: “‘It were of no avail. For I have heard the words 
behind the Curtain (Pargod): ‘Thy prayer will not be answered’”. 

In the same paraša we find Metatron again referred to in con- 
nection with Moses’ death. When the Most High is sorrowing after 
the decease of Moses and asks: ‘‘ Who will henceforth intercede for 
Israel when they sin?" Metatron falls on his face before Him, saying: 
‘Lord of the Universe! In his life Moses was thine; after his death 
he is also thine” 

A parallel to the latter passage is found in a ms. of Midras Misle 
on Proverbs 14%. Cf. YE. x. 231, Harv. Th. R. xv. p. 83,n. 65. In the 
printed editions Mikael takes the place of Metatron. 

In Nwm. R. xii. 15 Metatron 1s represented as officiating in the 
Celestial Sanctuary, and this Sanctuary as being especially connected 
with his name, as ‘the Tabernacle of Metatron’. 

“At the time when the Holy One, blessed be He, commanded 
Israel to erect the Tabernacle His words implied a command also 
to the ministering angels that they should erect a Tabernacle on high 
(Rāmaz P-mal’°ké ha-ssarép $eyya'*su af hem miskan). This is the 
Tabernacle of the Youth (miskan ha-nNa‘ar) whose name is Metatron, 
and in it he offers the spirits of the righteous to atone for Israel in the 
days of their exile." 

It is here to be noticed, that Metatron is explicitly called Na‘ar, 
nor any being, not even Metatron, is admitted, is in the mystical literature usually 
identified with the ‘955 heavens’ (cf. ch. 48 A!) and then signifies the inscrutable 
abode of the Godhead, which is beyond or above every manifestation of Him, even as 
seated on the Throne of Glory or Throne of Judgement. (This is later developed 
into the conception of the ‘olām hà-"*silub, c£. Mass. Aş., ch. v.) Metatron, 
as the Prince of the Presence, or the vice-regent of the Holy ‘One, or even as the 
second Manifestation of the Deity, is naturally represented as excluded from the 
‘Mistarim’. When regarded as an aspect of the Divinity Metatron is represented 
as being able to ascend through goo of the 955 heavens, but not higher. 


1 Abelson, Jewish Mysticism, p. 69. 
2 Metatron is here called “the Prince of the Presence”. 


4 INTRODUCTION 


Youth (3 En. chh. 3, 4, etc.), that the Tabernacle of the Na’ar is re- 
ferred to as something well known, and that Metatron is represented 
as having in his charge, under his authority and care, the spirits of 
the righteous. As a whole this passage represents a later phase in the 
development of the Metatron-conception. The Tabernacle of Meta- 
tron is referred to in the additional ch. x5 B! of 3 Enoch. 

Gen. R. v. 2. According to one reading Metatron is here used as 
an appellative. With reference to the Divine Word (or Voice) saying, 
Gen. 1?: “let the waters under the heavens be gathered together unto 
one place!” it is said: “There are some who interpret (explain) in 
accordance with (the view of) Bæn ‘Azzai and Ben Zomā: the Voice of 
the Holy One was made into a Metatron over the waters, in accord- 
ance with Ps. 29°: ‘The voice of the Lord is upon the waters’. The 
passage is by the commentators ad locum interpreted as meaning: 
“The Voice of the Lord went before the waters, conducting or 
directing them to the Okeanos (the place of the lower waters)". 

There are many variant readings of the ‘metatron’ in this passage, 
as may be seen from the critical apparatus of Theodor’s edition of 
Genesis Rabba. Besides mitatron there are the o3 and ,מיסטור‎ 
of old being recognized as the Latin ' metator' and the basis for the 
interpretation of ‘metatron’ as ‘forerunner’, ‘leader’, ‘one who shows 
the way’ (evidently also the basis for the interpretation by the com- 
mentators ad loc.). Other readings are מסטירין‎ (Brit. Mus. Ms. 
Add. 16506, fol. 6 d) or מסטורין‎ (Vatican Ms. acc. to Theodor), 


i.e. ‘a secret’, ‘a mystery’ (cf. Gen. R.i, Ex. R. xviii, Lev. R. xxxii, 
Num. R. xx); 10D, a form sometimes met with as an equivalent 
for or ‘name’ of Metatron; ,מטרטין‎ 6% 

The existence of so many variants shows that the original word 
must have been unknown to the copyists, i.e. its meaning not under- 
stood by them. Thus they tried to substitute, each of them, another 
similar-looking word. Now the most unusual word among the various 
readings here is evidently 709%, which also gives the best sense. 
Hence it may safely be assumed that ‘MET ATOR’ was the original 
word. 

The substitution of Metatron for Metator is easily accounted for 
by the similarity of the characters of both words on one hand, and 
the speculations of the cabbalists on Metatron’s functions at the 
Creation on the other. But this substitution has since, from the time 
of Nachmanides and Eleazar of Worms onwards, been used as the 
starting-point for various interpretations of Metatron from Metator 
(i.e. when the meaning of the Latin word had again been brought 


CONCEPTIONS OF METATRON IN TALMUD, MIDRAS, TARGUM 95 


into light). See Nachmanides, Commentary on the Pentateuch, 
Bx. 12%, 


(c) References in the Palestinian Targum. 

To Deut. 346. Four angels, called ‘Masters of Wisdom’, took care 
of Moses’ soul at his death: Mitatron, ’Uriel, Yofiel and Yefippyah. : 
This idea is met with in the legends on Moses' death and also in the 
traditions of his angelic teachers at the time when he received the 
Tora and its secrets. The Targum passage in all probability is 
dependent on this literature which, as has already been shown, 
belongs to the period of Ma‘+sé Merkaba collections. ‘Masters of 
Wisdom °, ‘Princes of Wisdom’ and ‘Princes of the Torā’ are inter- 
changeable terms. Metatron at this stage has taken over the functions . 
of ‘Prince of Wisdom, Prince of Torā’ originally attributed to 
Yefifyah, Gallisur and Zagnezagiel and the latter are represented as 
companions or servants of Metatron or as names of Metatron. Cf. 
Hek. R. xxx, Ma‘yan Hokma, Midras Ptirap Mose, Deut. R. xi 
and 3 Enoch, the additional ch. 48 Dt. 

To Gen. 5%. Metatron is the translated Enoch who was taken up 
to heaven on account of his having led a perfect life, serving the Holy 
One ‘in truth’. He is called the Great Scribe. 

This is evidently dependent upon the Enoch-Metatron traditions, 
possibly directly upon 3 Enoch, since it combines, as does the Enoch- 
. Metatron piece, chh. 3-15, the functions of Scribe-Witness and only 
perfect Saint with reference to the translated Enoch. (3 En. chh. 4, 
6, 48 c2.) 


Summary of the features of the Metatron-conception as presented 
by Talmud, Migras and the Palestinian Targum: 
Metatron is called by the name of his Master (yuyu), his name is that of 
his Master, TB. Sanh. 38 b 
2 is the angel of YH UH acc. to Ex. 237, TB. Sanh. 38 b. 
» is (or has been) ‘seated’ in heaven, i.e. on a Throne, in contrast 
to the other angels who are all standing but in striking similarity 
(the utterance of ’Aher!) with the Most High seated on the 
Throne of Glory, TB. Hag. 15 a. 
x: is the Great Scribe in heaven: Targum Y to Gen. 574, the 
Recorder of the merits of Israel, TB. Hag. 15 a. 
6 is the heavenly Advocate, Defender, the Pleader for Israel, TB. 
Hag. 15 a, Lam. R. Intr. 24; atones for Israel, Num. R. xà. 15. 
אתגלי (הקב"ה) עלוי (=על משה) במימריה ועמיה חבורן דמלאכי שיריתא מיכאל ז‎ 
וגבריאל אצעון דרגשא דדהבא מקבעא ביורכין וסנדלכון ובורלין מתקנא בבםתרקי מלת‎ 
וסוכנין רארנוון ואוציטילין חוורין מטטוון ויופִיאָל ואוּרִיאָל וִיפִפּיָהּ רַבָּנִי חָכְמָתָא.‎ 


96 INTRODUCTION 


Metatron is Master of Wisdom, has knowledge of the Divine decrees 
(symbolized by the ‘ hearing behind the Pargod’): Midr. Tanhuma, 
par. Ua’ephannan 6; is initiated in the Divine Secrets, the 
Mysteries of the 'T ord, Targum Y to Deut. 34°. 
is the heavenly High Priest officiating in the Celestial Sanctuary 
which is referred to as “the Tabernacle of the Na‘ar, Metatron”’, 
Num. R. xii. 15. 
has in his charge the spirits of the righteous, Num. R. ib. 
is the translated Enoch, taken up to heaven on account of his 
perfection of deeds, his serving the Holy One ‘in truth - 
Targum Y to Gen. ga, 
was associated with Moses during his lifetime, at and after his 
death, as the representative of the Most High or as His messenger : 
(1) as the angel who in God’s stead was to lead Israel in the 
desert, acc. to one tradition, however, not accepted by 
Moses, TB. Sanh. 38 b; 
(2) asked by Moses just before his death to intercede for him 
with the Holy One, Tanhuma, par. Ua a phannan 6; 
(3) shows Moses the land of Israel, Sifre, par. Ha’ "eimi; 
(4) takes care of Moses' soul, Targum Y to Deut. 34°, Tan- 
huma, par. Ua ephannan 6. 
is the angel of the Divine Presence, yet not admitted into the ex- 
clusive abode of the Deity, the Mistarim, i.e. does not partake of 
the unmanifested Deity, Lam. R. Inir. 24. 
the instructor in heaven of the children who died before having 
the opportunity of being instructed in the Tora or having 
their instruction completed, TB. ‘4b. Zar. 3 b. (This implies 
that he takes charge of the spirits, cf. above.) 


$10. THE CONCEPTIONS OF METATRON IN 
RELATED MYSTICAL AND APOCALYPTIC 
LITERATURE 


A. IN 1 AP. ISM., THE HEKALOP WORKS 
AND 1 AND 2 LEG. MARTYRS. 


qs earliest among related mystical writings coming under con- 
sideration here is the apocalyptic fragment preserved in Siddur 
‘Amram Ga’on, 3b, 12 b-13 a; BH. vi. 19-30, v. 167-169, Yihus 
ha-sSaddiqim by Gæršon bæn ’A’er Scarmela, Mantua 1561.1 This 
fragment may for the sake of convenience be referred to as 1 4p. Ism. 
(i.e. the first Apocalpyse of R. Isma‘el). 

At the end of 1 Ap. Ism. Metatron is represented as the head of 
all the heavenly household who are engaged in the incantation of the 


1 Cf. M. Buttenwieser on ‘Apocalyptic Literature, Neo-Hebraic’, in JE. and 
Gaster in RAS.’s Journal, 1893, pp. 609 seqq. 


METATRON IN EARLIER MYSTICAL LITERATURE 97: 


O*dussa. He is possibly also thought of as in some way or other being 
connected with the coming salvation and the Messianic Kingdom. 

R. [8ma‘el, it is narrated, after having beheld all the sufferings 
stored up for Israel, is shown also the coming salvation and con- 
solation which are symbolized by David with a crown on his head, 
taking his seat on a throne prepared for him ‘‘in the Great Temple in 
Raqi*” with all the kings of the house of David in front of him and 
all the kings of Israel behind him. Being seated on his throne David 
begins uttering songs and hymns of praise. At the moment when 
David utters the MIMAWN) Mw then also Metatron “and all his 
heavenly household” open their mouths and say, ‘‘ Holy, Holy, Holy”, 
and the Hayyop respond, ‘‘ Blessed be the Glory of YHUH from His 
place", i.e. the simple form of the O’dussa attested also in 3 Enoch. 

The name ' Metatron' does not occur elsewhere in 1 Ap. Ism. The 
angelic being from whom R. I8ma‘el receives the disclosures as to 
future events is called the “ Prince of the Presence". He is addressed 
by R. Išmaʻel as “the Glory of Splendours” (cf. the epithet given to 
Metatron in chh. 13, 15, 16 et al., ‘‘the Glory of all heavens ”). In the 
second part of 1 Ap. Ism. the angel is named Hadarniel and carries. 
the same names and functions. It is possible, but by no means certain, 
that this angel is understood as identical with the ‘Metatron’ men- 
tioned at the end of the fragment. 

1 Ap. Im. is very closely related to 3 En. chh. 41-48 and evidently 
belongs to the same stage as our book. The only difference is that 
Metatron here seems to be in the process of being dissociated from 
the “Prince of the Presence" as he is in the Hek. R. 

‘There is also a hint of his being regarded as the celestial שליח‎ 
*)3*v as in later writings. (Cf. Sode Raza in YR. i. 58 b below, p. 120.) 

In Hekälop Rabbäpi, ch. 26,, towards the end of a doxology to the 
Holy One, we find the following, somewhat obscure, passage: 


אין לא בעליונים ולא בתחתונים לא בראשונים 
ולא באחרנים שיכול לידע את מעשיך ולחקור 

את כל נפלאותיך כמה שאין יכול לדמותם אלף 
בית א בב גג דד הה וו זז חח מטטרון שנקרא 


שמו על שמנה שמות מרגזיאל aw‏ ניותיאל 
שמן. גיויהיאל שמן. איויהיאל שמו. יהואל שמו. 
מיזאל שמו. סגנסגיאל שמו. מתוך אהבה 
שאוהבין אותו במרום והיו קורין אותו 

במחנות קדושים מטטרון עבד ייי ארך אפים ורב 
חפד. 


OHBI 7 


98 INTRODUCTION 


As ‘Metatron’ here stands in the context, it would most naturally 
be taken as a Divine Name, on analogy with the Zoheriel YHUH 
"Zlohe Israel of aforegoing chapters in the Hekalop Rabbapi, and this 
so much the more easily, as the letters preceding the ‘Metatron’ in 
the first instance are the letters of the Divine Name. But against 
assuming ' Metatron' here to be intended as a Divine Name there is . 
the epithet given to him in the second place: ' bed YHUH, the 
Servant of yuyu. This, which moreover is a traditional and well- 
established epithet of Metatron as a separate angelic being, cannot 
very well be considered part of a Divine Name. 

Two possible solutions of the problem presented by the text of this 
passage in its present form may be suggested : 

(a) The word NN (except) may have been dropped by a copyist 
before the DON, the characters of both words being similar. This 


emendation would give the meaning: “‘ No one. . .is able to know Thy 
works or to search 'Thy wonderful doings.. .except...Metatron who 
is called by eight names, etc.” 

(b) Another possibility is that the ‘bed YHUH after “Metatron ” 
in the second instance is a later insertion, especially in view of the 
immediately following Divine Attributes, ''Longsuffering and 
Abundant in Goodness ” (Ex. 34°), which, it would seem, could hardly 
have been attached to a ‘\ Servant of yHuH”’, not even to Metatron as 
a separate angelic being. 

One may venture to assume that the solution (a) is the more 
plausible one. In favour of interpreting Metatron here as the name 
of a high angelic being, not as a Divine Name, is the parallel in wording 
of the second part of the passage with ch. 12 of our book: '' By reason 
of the love with which the Holy One loved me more than all the 
children of heaven, etc.”, cf. here: “‘By reason of the love with which 
they love him on high they call him in the camps of the holy ones: 
Metatron, the Servant of yHuH, the Longsuffering and Abundant 
in Goodness”. : 

It is noticeable that the conception of Metatron in Hek. R. is 
markedly sublimated as compared with 3 Enoch. He possesses the 
Divine Names, ’Alef and Bep, and the Divine Letters, NN, 35, etc. The 


ı The words “ Longsuffering and Abundant in Goodness’ possibly refer merely 
to the ‘YHUH’, not to ‘Metatron’. Cf. however how in 1 En. 40°, MIKAEL is 
called ‘‘the merciful and long-suffering”. Also the Coptic Apocalypse of Paul (ed. 
Budge, Misc. Copt. T. pp. 547, 1067): '* When all those who were suffering punish- 
ments [in hell] saw [Michael and all the hosts of the angels] they wept and they said 
unto him, ‘Have mercy upon us, O Archangel of the Covenant, thou compassionate 
one, who dost pray for mankind at all times.’”’ 


METATRON IN EARLIER MYSTICAL LITERATURE |: 99 


tb is here already regarded as the central part of the name ‘ Metatron’ 
jy" and as one of the symbols of the fact that he has ‘the 


Divine Name’ within him (in accordance with Ex. 23?!).! 

Metatron is further, in this passage, represented as alone of all 
celestials possessing knowledge of all God’s works and His wonders, 
especially the ‘Secrets of Creation’—in perfect agreement with 
3 En. 11 and 48 c*. 

He is said to have several names. Of these are important, firstly 
Sagn'sagiel, the occurrence of which here shows clearly how firmly 
this name was associated with that of Metatron in different sources, 
and secondly Y°hoel. The mention of Yehoel (which is the equivalent 
to the variant forms ' Yaoel', ‘Yaol’, ‘Yoel’, * Yahoel' occurring in 
other writings) as an essential name of Metatron corroborates the 
identity between ‘Metatron’ and Yaoel of The Apocalypse of Abraham 
emphasized by G. H. Box in his edition of this work.” The peculiar 
endowment shared by both Yaoel and Metatron is the possession of the 
Divine Ineffable Name, and, bound up with this, the function or 
position of God’s “‘vice-regent, second only to God himself ”.3 

Metatron in relation to ‘‘ the Prince of the Presence" acc. to the Hekalop 
Rabbapi. Metatron and “the Prince of the Presence" are viewed as 
two essentially distinct angelic figures. Moreover, whereas Metatron 
is contemplated as a being of extraordinarily high position, the Prince 
of the Presence, having been severed from Metatron, is in process of 
degradation. 

The Prince of the Presence, named as Surya or Suriel, is the angel- 
prince who gives R. I$ma'el disclosures as to the reasons for the 
Divine decree concerning the ten martyrs-to-be and informs him of 
the retribution reserved for the future (Hek. R. 6). This part of the 
Hekälop Rabbapi is very closely related to 1 Leg. Martyrs. 

. The name “Surya, the Prince of the Presence” further occurs in 

a context describing the various constituent parts of the Merkaba. 
As a sort of highest figure of the Merkaba apart from the Throne of 
Glory is mentioned: ‘‘ Surya, the Prince of the Presence, the Servant 

rı Metatron as being inherent in the Divine Name ’ Alef is the notion that forms 
the starting-point for the whole exposition of the Enoch-Metatron piece, ch. 48 c* 
seqq. When pronouncing the Divine Name ‘Alef (see the enumeration of the 
Divine Names in 48 B) the mystic was to concentrate his mind on ‘Metatron’ or 
rather on the inter-relations between the Holy One and Metatron, which inter-relations 
‘were summed up in the words  ‘ibbartiy, Fqahtiu, pqaatiy”. The same is suggested, 
by the presentation of ‘Alef as a name of Metatron here. 

2 G.H. Box, The Apocalypse of Abraham (TED.), p. xxv. 


3 G. H. Box, op. cit., ib. 1f Metatron were to be regarded here as itself a Divine 
Name, this would have to be considered as an anticipation of the later explicit 


identification of Metatron with the Sekinä. 
7-2 


100 | INTRODUCTION 


of Tutrkiel yayu”. When compared with ch. 22 on ‘4nafiel and 
ch. 26 on Metatron, this passage (ch. 13!) confirms the general im- 
pression given by Hek. R. that ‘the Prince of the Presence’ is only a 
secondary angel-prince, surpassed not only by Metatron, but by 
“Anafiel and the seven (or fifteen) angel-princes under him. The 
“Servant of Tutr’kiel YHUH” is equivalent to the ‘‘Servant of 
Metatron as a representative of the Godhead Metatron, on the 
other hand, is the "Servant of YHUH", kar é£oxwv. Between 
Metatron and the Prince of the Presence is ‘‘“nafiel’, who is called 
simply ‘Servant’. 

Also in ch. 144 the subservience of the Prince of the Presence to 
Tutrusiel is emphasized. Acc. to this passage, the man who wishes. 
to immerse himself in the mystical MerRkaba-state is to call upon 
(conjure) the Prince of the Presence, by the power of the names of 
Tutrusii YHUH, according to the usual form of the magical invoca- 
tions: a subordinate angel can be conjured by reciting the name or 
names of an angel i in authority above him. 

In ch. 17 again there are preserved some features of the earlier 
conception of the Prince of the Presence as being associated with 
Metatron (here suggested by the name T'utrusii YHUH) and having 
several names. 

In ch. 22, the Prince of the Presence i is expressly declared to be 
subordinate to ‘‘Anafiel’. To the Prince of the Presence, it is said here, 
only the angels outside the ‘‘ presence of the Throne” prostrate them- 
selves, but before ‘“nafiel ‘all on high and below fall upon their faces, 
paying him homage". Cf. above, p. 86f. '^nafiel here fills the 
function of a delegate. 

Acc. to Hek. R. 6,, ‘the Angel of the Presence’ is represented as. 
the attendant of the Throne, the Merkaba-angels and the by-work 
of the Merkaba. This is the function assigned to Metatron in 3 En. 
48 ct, but whereas in 3 En. 48 c* Metatron is the Attendant-Super- 
visor of the Merkaba-angels, the ‘Angel of the Presence’ acc. to 
Hek. R. 6, is the Attendant-Servant, (Cf. however Hek. R. 23.) 

Thus, in Hekälop Rabbäpi, there are mentioned THREE celestial 
beings who fulfil the functions and occupy the positions that in 3 Enoch 
are combined and attached to Metatron. 'The three celestial beings are: 

(1) The Angel or Prince of the Presence who 1s the guide, protector 
and informant of the Merkaba-seer, the attendant of the Throne and 
the Merkaba, etc. | 

(2) ‘4nafiel who is the Prince of the Princes and also to some 
extent the Prince of the World, primarily from the cosmic aspect. 


METATRON IN EARLIER MYSTICAL LITERATURE IOI 


(3) Metatron who is the bearer of the Divine Name(s), the sole 
angelic being in possession of the last secrets of the Godhead, the 
representative of the Godhead whose manifestation on the Throne 
is referred to by names that allude to the name ‘ Metatron’: Tutrusiel, 
Tutr*kiel, 'Anturos. This third celestial figure of the HeRalop Rabbapi 
is on a higher stage of sublimation, it would seem, than is Metatron 
in 3 Enoch. He is perhaps here at the beginning of the process in 
which he will eventually be identified with the Sekind. 

Massekep Hekalop. In Mass. Hek. there is no mention of Metatron, 
nor indeed of any individual named angel-prince with the exception 
of the four princes appointed over the four camps of song-uttering 
angels: Mikael, Gabriel, "Uriel and Rafael, ch. vi. 1. Cf. 4 En. 185, 
371, 1 En. 401°. As the Massekep Hekalop presents a developed 
Merkäbä-picture on the basis of that of Hekalop Rabbap: this 
absence of any reference to individual angel-princes—with the said 
exception—is simply an accident, due to the character of the subject- 
matter of this writing. 

The Legend of the Ten Martyrs. There seem to have been several 
works describing the mystical experiences of R. I$ma'el, and hence 
closely related to 3 Enoch. One of these is the aforenamed 1 Ap. Ism. 
Another work of the same kind seems to have treated of R. [8ma‘el’s 
last experiences during his earthly life. This work is now lost, but it has 
been used and embodied in the various quite late collections of popular 
legends of the Ten Martyrs who were put to death in the Hadrianic 
persecution, R. I8ma‘el being one of the supposed ten martyrs 


son ‘Aןרה(. The two versions coming into consideration here may,‏ ות) 
for our present purpose, be referred to as 1 Leg. Martyrs (found in‏ 
BH. v. 167-169) and 2 Leg. Martyrs (BH. vi. 19-36).°‏ 

I Leg. Martyrs, cf. Hek. R. 4 and 5. The Prince of the Presence, 
named as Suriel and Sagn'sagiel,is here also the guide and informer of 
R. I8ma‘el. ‘Suriel’ is regarded as the characteristic name of the 
‘Prince of the Presence’ in agreement with Hek. R. and TB. Brakop, 
51 a, which latter probably also belongs to one of the above-named 
works on R. ISma‘el. The Prince of the Presence is essentially the 
guide of the Merkaba-seer. 

2 Leg. Martyrs. This version seems to be dependent upon the 
conceptions of 3 Enoch, especially in its later additional parts. Meta- 
tron is here expressly identified with ‘the Prince of the Presence’. 
The following features may be recorded: 


I The 2 Leg. Martyrs as preserved in Mss. hitherto known also includes the 
1 Ap. Ism. 


102 à INTRODUCTION 


Metatron is the ‘Abed, the Servant of the Holy One (3 En. 103, 
49 Cl, p! no. 17). 

Metatron hears the Divine decree “‘from behind the Pargoó " in the 
form of a loud utterance by the Bap Qol. 

The conception of Metatron as having a sanctuary and altar of his 
own on high is here beginning to emerge. R. I8ma‘el beholds the 
Celestial Altar and asks Metatron about it.‘‘'The spirits of the righteous 
we offer upon it before the Holy One”, is the answer, at which R. I&ma‘el 
exclaims: “Now I have learnt a thing the like of which I never heard 
before”. Since the Celestial Altar was an old idea, the exclamation 
can only refer to the relation of Metatron and his subservient angels 
to the celestial altar and sanctuary. Cf. 3 En. 15 B*. 

Metatron is made the exponent of the central thesis of the mystical 
doctrine: everything below has its corresponding counterpart above, 


כל מה שיש למטה יש למעלה: as it is formulated here:‏ 

Metatron is associated with Gabriel, Gabriel being his assistant 
and representative. 

Metatron seems here to be connected with R. I$ma'el in a more 
intimate manner than in 3 Enoch or in related works purporting to be 
the revelations committed to R. Išmaʻel by Metatron. Metatron, acc. 
to 2 Leg. Martyrs, was present at the birth of R. Išmaʻel, and the 
Holy One is said to praise R. Išmaʻel before Metatron every day 
with the words: “ I have a Servant (‘Æbæã) on earth as thou art my 
‘bed on high. His splendour corresponds to thy splendour and 
his appearance corresponds to thy appearance”. This may be an 
expression of the cabbalistic speculations which make R. [sma‘el one 
among the human carriers, embodiments, of the celestial essence (the 
Divine Spark) represented by Metatron, which human carriers are 
usually enumerated as (the spirit of) the first "Adam, Enoch, the 
three Patriarchs, Joseph and R. IÉma'el (cf. below, pp. 122, 123). 


B. THE CONCEPTIONS OF METATRON IN THE HEKALOp 
ZOTERAPI AND IN THE S'UR QOMA. 


The conceptions of Metatron met with in the works discussed in 
the preceding section show a development from the standpoint of 
3 Enoch towards a sublimation of Metatron and a concentration of 
the highest functions around this name with a consequent tendency 
of dissociating the less important ones from him and transferring them . 
to angelic figures such as ‘the Prince of the Presence’ and ‘‘“nafiel’, 
etc. This stage might perhaps, after the main sources, be called the 
Hekàlop-stage. 


METATRON IN EARLIER MYSTICAL LITERATURE 103 


Between this stage and the subsequent more subtle speculations 
on the Metatron ideas are to be placed the representations of the 
Si‘ur Oomä and the Hekalop Zoteräpi. 


(a) Si‘ur Oomä, or Sefer ha-qQomd. 

The Si‘ur Qomd as preserved in mss. and in S. Raziel consists of 
several fragments which for critical purposes must be indicated here. 
As preserved in S. Raziel (ed. Warsaw, 1913) they are: 

(i) Fol. 30b: a doxology, beginning ‘‘ Barak ’atta YHUH 
‘£lohéna uElohée "«bopenü, etc." 

(ii) Ib.: the shortest and, probably, earliest of the Sz‘ur-expositions, 
represented as a ‘testimony’ by Metatron to R. [8ma‘el as to the 
measures (57 urim) of the manifestation of the Throne. 

(iii) Ib.: the piece ‘‘’am*ra: kól ha-yyode“ raz ze mubtah lo, 
etc.” | 

(iv) Fol. 30 b c: a new doxology to the Most High as King. 

(v) Fol. 30c: a glorification to the Holy One beginning “ lak 
YHUH ha-gGdulla ue-ha-gG*bira’’. This fragment is missing in 
some of the mss., e.g. Bodl. OPP. 467. 

(vi) Fol. 30d, 31a: a longer version of the Si‘ur-exposition, 
probably, as (ii), belonging to the earliest strata of the Si‘ur Qoma. 
R. I8ma‘el is here represented as beholding with his own eyes the 
manifestation of “the King of Kings” and, while beholding the 
Divine manifestation on the Throne, being told by Metatron the 
measures and names of the various parts of the Throne-manifestation. 

(vit) Fol. 31 a: a supplement to the preceding, purporting to be 
given by a disciple of R. I8ma‘el, R. Napan, on the authority of 
R. [&ma‘el. 

(viii) and (ix) Zb.: pronouncements by R. ‘4giba to R. ISmael 
and by RR. ‘Agiba and I8ma‘el in unison of the great value and 
importance of the secret embodied in the Sz*ur Qoma. 

(x) Supplementary, additional expositions of the Throne-Mer- 
kaba-picture, fol. 31 ab. 

(xi) Fol. 31 b middle to 31 c: continuation of the preceding, but 
grouped round the conceptions of Metatron. 

(xii) Hymns and doxologies of various kinds. 


Summary of the conceptions of Metatron in the Si'ur Qoma. 


a. In (ii) and (vi). 
1. Metatron is the Prince who reveals the secrets to R. IÉma'el and 
R. ‘Agiba (ii) and (vi). 


104 | INTRODUCTION 


| 2. The Angel, The Prince of the Presence (vi) and the Great Prince, 
שרא רבא‎ (ii). 

3. The Witness (‘Ed), the Great Prince of Testimony: Sara Rabba 
di-Sahdapa, the 'Testifier of the Divine Majesty and Kingship. 

4. He has several other names beside Metatron; some of these are 
formations by analogy from ‘Metatron’, quasi on nominal stems 
of the type ‘filon’ or ‘faln’, among them the Ruth Pisgonib, 
Pisgön, ’Itmön, Sigrön of TB. Sanh. 44. b. 


B. In (x) and (xi). 

5. Metatron is the ‘Prince of the Likeness of "Adaim’,i.e.the "Adam 
Qadmon, the Archetypal man in the Divine Image (the Godhead being 
named DTN). 

6. The Celestial Choirmaster (cf. Jaoel in Ap. Abr. chh. 10, 12), at 
the head of all the heavenly beings who chant the O*dussa. 

7. Is seated on a throne beneath the Throne of Glory. 

. 8. Is called the Great Prince over all the Princes and over all the 
ministering angels (xi). 

9. Is the Celestial High Priest of the Heavenly Tabernacle, called 

after him Miskan ha-Na‘ar (the Tabernacle of the Youth = Metatron). 
= 10. Recites the Divine Name in its universal aspect (in 70 tongues), 
hence is 
. II. The Prince of the World and the Representative of ‘the King 
of the World’. 
.. 12. As (a) heavenly Choirmaster, (b) celestial High Priest and also 
as (c) Prince of the World Metatron is called Youth, *y3, which here 
equals Servant-Representative of the King of Kings of Kings (melek 
malke hammläkim). 

13. He is connected with Moses in accordance with the later tradi- 
tional identification of the Angel in Ex. 23?9-?? with Metatron. 

14. Metatron represents the ‘first letter, ’Alef’ through which 
heaven and earth were created, i.e. the fundamental creative essence 


(the ‘1’) (xi). 


(b) Hekàlob Zot'rapi. 

The Hekalop Zot*ràpi seems never to have been printed. The 
earliest Ms. source the present writer has been able to find is the 
Bodleian MS. MICH. 9, foll. 66 a~7o b (copied A.D. 1042), following 
immediately on the Hekalop Rabbapi and preceding fragments of the 
Si‘ur Qoma (xi) and (xii). 

The Hekalop Zotrapi (abbreviated Hek. Zot.) contains several 


METATRON IN EARLIER MYSTICAL LITERATURE IOS 


fragments, mostly attributed to R. I&ma'el. Metatron here figures 
quite prominently. 

Foll. 68 b, 69 a. R. Išmaʻel narrates how his teacher R. Nehonya 
ben ha-qQana for the first time brought him into touch with the 
“secret of the Tora” and with the experience of the Merkaba-state. 
R. Nehonyä used the power of the ‘Great Seal’ which contains the 
name of ‘‘ Metatron YHUH the God of Israel, and which is the same, 
Metatron YHUH, the God of heaven and earth, the God of the sea and 
the dry land”. This expression seemingly implies that Metatron here 
is a Divine Name, but probably this is not the case; the right inter- 
pretation will rather be, that Metatron who of old is said to carry the 
Divine name YH UH has with this name also acquired that of * "lohim" 
and the epithets mostly associated with it: (’“lohé) Israel, ’“lohé 
Samayim ya- ‘ares, etc. The use of the specific epithets here may 
furthermore indicate that Metatron is the representative of the Holy 
One both in relation to Israel and in relation to the cosmos: Prince of 
the World. 

Fol. 6g b. Metatron is clearly conceived of as an angelic or celestial 
being. The Talmide Hakim (i.e. the initiated among them) when 
watching and praying on nights are to recite the name of and invoke 
Segad Hozi (cf. ch. 18% of our book); at the same time it is said that 
Segad Hozi in reality is merely one of the various names of Metatron 
who besides Seqad Hozi is called Margaziel, ‘Uzzyah, Gannunyah, 
Sasn‘saryah, Suryah, Zarzariel, Pisqon, ‘limon, Sigron, Sangadyah, 
L°haftaryah, Z°hobd*yah, Z°bodiel. Some of these names are those 
always associated with Metatron, others are in other contexts given 
as Divine Names and some are names of ‘the Prince of the Presence’ 
(Surya, Margaziel, Zehaftaryah, acc. to Hekaloh Rabbapi, xvii. 1, 4, 5). 
The passage shows close affinity with the conceptions prevalent in 
the Hekaloh Rabbapi. 

Fol. 7o a. With the Divine manifestation, indicated by the name 
Zebodiel, is associated ‘‘ Margaziel, that is Metatron in whom are the 
letters of the Divine Name; and because of the love with which they love 
him on high the Princes of the Host on high (cf. ch. 17 of our book: the 
Princes of the Host = the seven archangels) call him 1 
(= the Divine Glory; cf. Hek. R. xxvi. 8), the Servant—' ZEbed—of 
YHUH, the God of Israel—blessed be He, yHuu the Lord God, 
merciful and gracious, longsuffering and abundant in goodness” 
(Ex. 34°). The latter part of the passage is an almost literal parallel to 
Hek. R. xxvi. 8 b, vide above. 

Fol. 70 b. The Holy One joins fellowship with man, even with a 


106 . . INTRODUCTION 


proselyte, provided he be clean from idolatry, bloodshed and. "3. 
** And sometimes I make Metatron, My Servant (f ZEbed ), join fellow- 
ship with him, and with the disciple in the Tora (I cause him to join 
fellowship) frequently.” This passage is important. It shows Meta- 
tron as the vicarius of the Deity even as regards the Divine Presence 
with man, the Divine Immanence. The Divine Immanence is a pro- 
nounced idea in Hek. R., where it is said, e.g. ch. xxvi. 4: ““Thou, O 
God, dwellest in the heart of man”. 

Fol. 67 b. Metatron is specially connected with the Divine Name 
אהיה‎ WS MMS. He occupies a Throne of Glory. The ‘thrones’ 
of Dan. 7° are explained as referring to the Divine Throne and the 
throne of Metatron. 

Whereas in Hek. R. some of the Metatron functions, i.e. the less 
important ones, are transferred to the Prince of the Presence and to 
“Anafiel, in Hek. Zot. the angel-prince who is said to share the lesser 
functions of Metatron is Sandalfon.t In particular the cosmic aspect 
of Metatron is here carried by Sandalfon (cuvadehpds): he is the 
Alfa or simplest creative agency; cf. above on Si‘ur Oomä, point 14. 


C. THE CONCEPTIONS OF METATRON IN THE WRITINGS 
ASSOCIATING METATRON PARTICULARLY WITH MOSES. 


The next stage in the development of the Metatron speculations is 
indicated by the appearance of a strong emphasis on the relation 
between Metatron and Moses. This relation between Metatron and 
Moses, which apart from TB. Sanh. 38b and Midraà passages is 
merely hinted at in the later additional part of Si‘ur Qomd (point 13 
above), is nowhere found in the literature hitherto under consideration. 
Likewise, in 3 Enoch, it does not occur in the main part of the book, 
but only in the later, additional, pieces, e.g. 48D, 15 B. With the 
appearance of the speculations on Metatron's particular relation to 
Moses, this idea or nexus of ideas has never subsided, but can be 
attested all through the history of mystical and cabbalistic literature 
up to the present-day H°s:d writings, 

The works dealing with the subject in question are firstly the various 
versions of what may be called Ascensions of Moses and Revelations 
of Moses. 

I. Ascension of Moses: G*dullab Mose or Midras K*happuth 
ba-‘*se ha-yya'ar, ed. Salonica, 1727; see also Wertheimer, Baté 
Midrasop, iv; Gaster, RAS.’s Journal, 1893, pp. 572 seqq. Here 


1 Perhaps to be connected with the current conception of two Divine Sons. On 
this vide H. Leisegang, Der Bruder des Erlésers (in ATTEAOS, i. pp. 24-33). 


METATRON IN EARLIER MYSTICAL LITERATURE 107 


Metatron announces himself to Moses as '' Enoch, the son of Jared". 
He is the guide of Moses during his ascent through the heavens, and 
instructs Moses about the’ wonders of the various r“giim. When 
proceeding from the seventh heaven to visit Paradise and Gehenna, 
Moses is given over into the charge of Gabriel who here, as in 2 Leg. 
Martyrs, is represented as the assistant of Metatron: he can be en- 
trusted with works or duties of Metatron which are, as it were, of a 
less exacting or responsible nature. 

2. Revelation of Moses. There are two recensions: one where 
Moses himself is introduced as the speaker, the other where he is 
spoken of in the third person." 

Of the former recensions only fragments are preserved, and these 
in a very corrupt textual condition. Metatron is the judge of all the 
troops of angels on high. Further he is the executor of the Divine 
decrees. He is associated with Mikael, Gabriel and Yefifyah, the 
Prince of the Tora. 

The latter recension, in a context giving the narrative preserved 
also in the additional chapter, 3 Er. 48 D*, states that the Tori was 
given to Moses after his having forgotten it, by the two princes, 
Yefifyah and Metatron. Yefifyah is the instructor of Moses in the 
‘exoteric’ Tora, Metatron again is the revealer of the esoteric 
doctrines embodied in it: “the Secrets of the Torā”, “the Names 
hidden in it” as the expression runs (the ‘Names’ are the Divine 
Names which constitute the essential secret of the Torā). 

3. A fragment of another Ascension of Moses is found in the addi- 
tional ch. 15B of our book. Here Metatron is the Intermediary 
between the Holy One and Moses and the Supreme Advocate of 
Moses and Israel. Metatron commits to Moses ‘‘the letters of the oath 
through which a breaking of the covenant is made impossible”. The 
letters in question are the mystical, cosmic, ‘essential’ letters which 
constitute the elements of the Divine Names, of the Torā, of the 
Abstract Qualities sustaining the world, and of the whole visible and 
invisible universe. (The ‘oath’ here seems to denote a sort of magical 
formula, almost an amulet, which would safeguard Moses against any 
transgression of the Tora, against “bringing guiltiness upon himself.) 

Secondly, to this stage should be assigned the so-called Sword of 
Moses, Harba 0" 2 | 

In the Sword of Moses we meet with most of the angelic and 


1 The former recension is found in Szyyuni, Parasa Ua‘ephannan, in YR. ii. 66 b, 


and in the so-called ‘Haggadap Sma’ ’Israel’. The latter in YR. ii. 67 b, Siyyuni, 
same paraSa, ’Arze L*bänon, 46 b, and in an Aramaic version in Zohar, ii. 58 a. 
2 Ed. by M. Gaster, London, 1896. 


108 | | INTRODUCTION 


Divine names found in the Hekälob Rabbäbi and Zot*rapi. Page ii: 
* Yofiel Mitatron who is called. . .the Glory on high”. (Yofiel is the 
third name of Metatron, 3 En. 48 D*.) Page iv: Metatron is one of the 
high angelic or celestial beings who help man in his quest for the 
highest. In the same context are found the names: Miqtatron, 
Yehoel, *^nafiel. 

As the other writings belonging to this stage, the Sword of Moses 
reflects the traditions of 3 Enoch, and is probably partly dependent on 
this book. Thus Metatron is the Prince of the Presence, the Youth, 
Na'ar, Servant (! ZEbed), before the King of the World. He is the 
mightiest of all the heavenly household; He is ever standing ministering 
before the King of the World and THE SekiN& 18 WITH HIM IN EVERY 
PLACE. 

Metatron, the Prince of the Presence, it is further stated, comes 
down to earth and reveals the secrets of above and below to the 
initiate who invokes him. The attempt to meet the Prince of the 
Presence is preceded by ascetic practices, fasts, ablutions, etc. 

Metatron has fourteen names and a number of Kinnuyim for each 
of these fourteen names. The fourteen names in question are first of 
all the much-repeated (1) Rath Pisqonip, (2) '"Itmon, (3) Pisgön, 
(4) Sigrén, which are found in TB. Sanh. 44a; further (5) MSY, 
(6) MIQON, (7) ’Astam, (8) Saqtam, (9) Y*hoiel, (10) Yofiel, (11) Sas- 
niel Yah, (12) Qangiel Yah, (13) Z*bodiel and (14) S*negron. 

In terms reminding of 3 En. 13 and 41 it is asserted: “‘ By these 
fourteen all secrets and mysteries and all signs and seals were made, 
and also the foundations of heaven and earth; four of them are written 
on the heads of the Hayyop, four of them on each of the four sides of 
the Throne, four of them on the four crowns upon the heads of the 
’Ofannim, and two of them are graven on the Crown of the Supreme 
King, the High and Lifted up”. | 

Thus Metatron is, in the Sword of Moses, emphasized as the 
Knower, Guardian and Revealer of the Secrets, as the Prince of the 
World with cosmic power, as the Prince of the Presence, the Prince 
of the Throne and of the Merkaba-angels and, lastly, as ae bearer 
of the Sekina. 


D. METATRON IN ALPHABET OF R. ‘4QIBA, REVELATIONS 
OF R. SIMEON BEN YOHAI, 2 AP. ISM., ETC. 

In the Alphabet of R. ‘“giba, rec. A, there is no consistent or 
uniform representation of Metatron, as would be expected also, 
seeing that this work is merely a collection of scattered fragments 
from different sources and times. 


METATRON IN EARLIER MYSTICAL LITERATURE 100 


Letter ’Alzef. Metatron is the elevated Enoch, the son of Yared. He 
is the Prince or head of the Merkäbä-angels, and, by implication, of 
all the angelic beings; his function of principal Witness and Testifier 
is alluded to. 

Letter Kaf. Metatron is the Prince of the Presence, the ‘ Zéed, and 
brings the congregation of Israel before the Holy One. 

Letter Sade. “Because Moses humbled himself and said: ‘J am 
of uncircumcised lips’ (Ex. 6) he was worthy of becoming a messenger 
between the Divine Majesty (G*bura) and Israel, as it is written 
(Deut. 5°): ‘I (Moses) stood between the Lord and you’, whereas not 
even Metatron is able to stand between the Divine Majesty and men of 
flesh and blood." Metatron, although evidently known as an angel 
of exceptional position, is here explicitly declared not to be a mediator | 
between man and God, not even a messenger. This is of course in 
glaring contrast to the representations of the preceding writings. 

The impression given by Alphabet of R. ‘4qiba, so far as the 
conceptions of Metatron are concerned, is that this compilation as a 
whole is not interested in the specifically mystical implications or 
import of the Metatron figure, but is familiar with the general 
expressions and terms of the mystical literature, and uses the con- 
ceptions current there for its own purpose, which is of a more homi- 
letical and haggadic character. Already from a comparison of the 
passages just quoted the impossibility is apparent of regarding the 
Enoch- Metatron piece, 3 En. 48 C, as originating from Alphabet of 
R. ‘4giba or even as having from the beginning formed part of it. 
Cf. note on 3 En. 48 B beg., c beg. 

Revelations of R. Simeon ben Yohai (Pereq R. Sim‘dn ben Yohai, 
vide ‘‘ Sources and Literature”, 3 B). Metatron is the Prince of the 
Presence, has knowledge of the Divine decrees and the reasons 
behind them and reveals them to the seer. This is further elaborated 
in T*fillab R. Sim‘on ben Yohai. 

Similarly in 2 Ap. Ism. (’Aggadab R. I$ma'el, see ** Sources and 
Literature", 3 B) Metatron, as the Prince of the Presence, is the 
informer of R. IÉma'el as to future events: the coming Messianic 
salvation will be prepared by the wars between the Islàmitic and 
Roman powers. These two apocalypses, which must date from the 
end of the seventh or the beginning of the eighth century, are re- 
modellings upon the pattern of the earlier apocalypses, especially 
1 Ap. [sm. 

Angelological fragment. In Bodl. Ms. OPP. 649, fol. 102a, col. b, 
there appear a few quotations from ' Massekzp Hekalop' which how- 


IIO INTRODUCTION 


ever have nothing to do with the Massekep Hekalop known tous. The 
fragment enumerates various high angel-princes as performers of 
different parts of the heavenly liturgy, or as singing the various songs 
with different intents. ‘The quotations are interesting in so far as 
they show the angelic names in the earlier literature regarded as 
names of Metatron here being conferred on separate angel-prince 
forming the companions or associates of Metatron. | 

Metatron is here the chief of the angel-princes who utter the Sma’. 
With him are “ ’Immiel, Yöfiel, ’Af’appiel, Södyäh, Surtagq, “Anael, 
Pisqön, ’Itmön, Sigrön, Pastam and Paspassim ”. 

The fragment reflects the conceptions of 3 En. 15 B as regards the 
chanting of the Celestial S¢ma‘ and Metatron’s function as Super- 
visor of the performance of the Celestial Songs. This is also closely 
connected with the Moses-Metatron traditions. 

In the various versions of Midras P*tirab Mose Metatron, called 
Zagn*zagiel (cf. 4 En. 48 p! no. 105, * and note, 18!! note) and the 
‘Prince of the World’, is the teacher of Moses during his lifetime and, 
accompanied by Mikael and Gabriel, takes care of Moses’ spirit 
(n°sämä) at his death. Cf. P. Targum to Deut. 34°, Deut. R. xi. 
These writings of course build upon the earlier Moses-Metatron 
literature referred to under C above. 

Acc. to The Chronicles of ferahmeel (ed. Gaster), 54°, Metatron is 
able, on God’s commission, to throw down the Egyptian wizards 
Johanai and Mamre from heaven whither they had been able to 
ascend through their knowledge of witchcraft, whereas Mikael and 
Gabriel were unable to do anything against them. Here Metatron is 
clearly conceived of as mightier than the old archangels and princes, 
Mikael and Gabriel. 

In the Aramaic Incantation Texts from Nippur, ed. by J. A. Mont- 
gomery, no. 25 (CBS. 16,009, p. 207), the following passage occurs: 
* Blessed art thou, YHUH, on account of the name of... Yofi’el thy 
name, Y°hi’el they call thee, Sasangi’el yuyH and so...names... 


[Ar]masa Mitatron Yah" (בריך אתה יהוה על דיבריה שום בשום...]‎ 
יופיאל שמך יחיאל קרי לך שפנגיאל יהוה וכן יה...שמהת..‎ 
מיטטרון יה)‎ DANN] Apart from the comparison that prompts 
itself between the names here associated with Metatron and ch. 
48 n^? of our book (Targ. Y to Deut. 37?) the importance of the 
inscription cited consists in its apparent identification of Metatron 
with Hermes (Armasa); vide the interesting and convincing interpre- 

tation by Professor Montgomery, of. cit. pp. 99 and 208. 


METATRON IN EARLIER MYSTICAL LITERATURE III 


It may be noted, by the way, that the name שסנגיאל‎ here is only 
another of the many different forms (and corruptions) of Sagn°sdagiel 
(1 En. 18%, 48 D-°, and notes ad loc.). 

As will have been seen there are, after the Hekalop-stage, very few new 
developments of the Metatron ideas (at least so far as can be seen from 
the writings preserved): in fact only the speculations on Metatron's 
connection with Moses, the revelations given. to him, and with the 
Celestial Šema‘ are actual additions. This barrenness in new ideas con- 
tinues for a considerable time. The mystical writings contain reiterated 
references to Metatron, but these simply reflect the earlier traditions. 

The speculations on Metatron however received a new impetus 
with the rise of the cabbala (in its narrower sense). Now the earlier 
conceptions (esp. of 3 Enoch) were taken up and given a deep signi- 
ficance. In many cases it would seem that representations in the 
cabbalistic literature go back to very early (Gnostic) ideas, perhaps 
preserved in earlier writings now lost; in other cases again the late 
(mediaeval) origin is apparent. To illustrate the cabbalistic use of 
the Metatron figure it may be apposite here to give a short methodical 
survey of characteristic references found in this kind of literature. 


§ 11. SURVEY OF THE CONCEPTIONS OF META- 
TRON IN LATER MYSTICAL LITERATURE 


A. Metatron the enthroned vice-regent of the Holy One. 

The technical term is ‘misne la-mMelek’: Tiqqune Zohar, 77 b. 

He is enthroned. ‘‘ Because of the great love of His Master Metatron 
has authority to be seated on a Throne like the Throne of Glory”: 
Sémop sal Metätron, MICH. 256, fol. 29 a; Midras Rup, 85 b. 

Ligqutim Nahmädim, 26 a, declares expressly: 


מטטרון כסאו ששה גלגלים ופרוחות עומדים תחת כפאו והוא מולך 
על כל מתחת יד המלך = = 


‘The Holy One made him the ruler over his celestial and terrestrial 
household”: ‘Qabbala’ in Add. 27142, fol. 149. He is endowed with 
all the ‘Middop’ of the Holy One: 0. 

“Little less than God” (i.e., probably, Ps. 8° refers to him: ““ Thou 
hast made him a little lower than "lohim ”): Yalqut Hadas, Mal’äkim, 
51 (no. 29). 

He represents the Godhead to the ‘outside’ celestial and ter- 
restrial world: Pardes Rimmonim (ed. Cracow, 1591), fol. 93 d. 

The epithets ‘Na‘ar’ and ‘Z‘qin Bépo’ are especially used to 


2 | INTRODUCTION 


denote Metatron as the vice-regent: Zohar, i. 149 b, i. 181 b, iii. 
190 b. Cf. below, pp. 117 seq. 

As Oeórepos Üpóvos Metatron is surrounded by he סל‎ )72( 
Princes; cf. below (Ma‘rekep ha-’*lohup, 118 b). In the same 
capacity he is the Attendant of the Throne of Glory: “‘In the end of 
time Metatron will make the Throne of Glory complete as a Throne 
of Judgement. Now it is carried only by three Hayyop, but then it 
will rest on all the four Hayyop, the Divine Kingdom will be complete "', 
says Sémop sel Métatron, MICH. 256, 30 a. 


B. Metatron God's representative and ruler in the celestial world. 


(a) Over all the angels, and through all the celestial regions. 

“He is the chieftain of all angels and princes" is a commonplace 
expression: Zohar, i. 149 ab, 223 b; Yalg. Had., Mal'akim, 59, 72; 
Midras Rup, 85 b. 

An important idea is here: “‘ Metatron gives maintenance to all the 
angels”: Zohar,i. 229 ab, YR. i. 56, 60a, ii. 40 b. This spiritual 
maintenance is allegorically expressed by the terms "355 (rain) and 
jh (manna). "All the angels receive their spiritual maintenance, 
yea, their very existence, from Metatron (33/575 .(כולם שואבים‎ 8 
to the angelic world what the heart is to the body." Pardes Rim- 
monim, Gate xvi, ed. Cracow, 1591, fol. 92 b. 

‘‘Metatron admonishes the angels to bathe and purify themselves 
in the N*har di-Nur every third day": Semop sel Métatron, 40 b. 

Metatron has access to the 955 heavens, the inscrutable abode of 
the Godhead: YRL. Met. no. 33. Acc. to other traditions, however, 
only 900 of these are accessible to Metatron, the remaining being 
reserved for the Deity alone. 


(b) Special classes of angels under Metatron’s authority. 

(1) In particular the 70 (72) princes of kingdoms. These are called 
the Oy) (Youths, Servants). They stand in the same relation to 
the Na‘ar (Youth, Metatron) as the Na‘ar to the Holy One: Tiq- 
giinim, 112, a. They are the angelic rulers over the world, hence figure 
prominently especially in contexts stressing Metatron’s function of 
Prince of the World: Zohar, i. 149 ab. Cf. below. But they also 
represent the different aspects of the Divine Manifestation and its 
activities, and in this connection they are identified with the 7o (72) 
Divine Names: Ma‘*rekep ha-’“lohup, 118 b (comm.). These 
aspects are united in Metatron, the ruler of the 70 (72) angels and 
possessor of the 7o (72) names, which are called Divine Powers 


mms): ib. 119 ab. Cf. M'galle *^mugop, i. 46 b.‏ אלהיות) 


METATRON IN LATER MYSTICAL LITERATURE 113 


Metatron is appointed: 

(2) Over the ‘‘12 angels of God”: Zohar, i. 149 ab. 

(3) Over the Merkaba-angels: Zohar, i. 21a, 22a, 223 b, iil. 
227 a. | 

(4) Over Mikael and Gabriel: Yalg. Had., Mal. no. 27. 

(5) Over the “ four Presences ”: Zohar, iii. 227 a, and over the four 
camps of Sekina: YR. i. 21 a. 

(6) Over the angels of judgement: YR. i. 52 a (Tub ha-’ Ares). 

(7) Over the angels of the world of Y¢sira: Mass. ’As. viii. 


(c) Metatron is the guardian of the inmost region of the Sekinä, the 
Holy of Holies, against the Q*Iifop: *^sara Ma'"màrop, 122 b. 

(d) Metatron is the guardian of the celestial treasuries and the 
Halls. He is especially appointed over the ‘secrets’. 

““Metatron is set over the Halls and all their splendours”: Zohar, 
iii. 171 b. 

“All the keys are committed to him”: Zohar, 1. 37 b, 55 b, 181 b, 
223 b, iii. 171 b. The possession of the keys is symbolical of Meta- 
tron’s possession of all the Divine secrets. 

Metatron commits the secrets to man (Zohar, i. 37 b) and to the 
spirits in heaven (Zohar, iii. 171 b). 

The ‘Secrets’ include the ‘Mysteries of the Tora’ and hence 
Metatron is called the ‘Prince of the Tora’. He gave the (terrestrial) 
Tora to Moses, was Moses’ teacher: Siyyunt on Ex. 3°; YR. ii. 
10 b; S. Y*sira@, RABAD’s Introduction (ed. Warsaw, fol. 9 a). 

Metatron teaches the Tora and its mysteries in heaven, and is the 
president of the heavenly Academy, :בי מת'בתא‎ Zohar, iii. 
197b; YR.1. 31 b; Sefer ha-qQoma, orp. 658, fol. 102 b. He “ pro- 
pounds Helakop in the heavenly Academy": T'qqüné ha-zZohar, 
tiqqün no. 56. | 

He is the Prince not only of the Torà but also of the whole classical 
Talmudic, Midrasic and Cabbalistic Literature: Add. 15299, fol. 
49 b, i.e. from him emanates, in the last instance, all knowledge of 
the mysteries of the Universe. 


(e) Metatron is the guardian of the spirits and souls in heaven, both 
before and after their earthly life. 

He is “appointed to give life to those who are to dwell in the dust 
(i.e. the spirits who are about to enter the life on earth)”: Zohar, i. 
181 b. He “assigns a ‘star’ for the newborn to enlighten his n*sama 
(spirit) during his life on earth": Tub ha-' Ares, yr. i. 46a. | 

After death he ‘‘ conducts the spirits and souls back to their places ” : 


OHBI 8 


114 INTRODUCTION 


Vom — 


Zohar,i. 181 b. He introduces the n*samà (spirit) on high, saying to 
it: ‘Enter, Enter!’: Zohar Hadas, 26a. 

Metatron is the chieftain of the angels GaBRIEL (for the righteous, 
or for Israel) and saMMAEL (for the wicked or those outside Israel), 
who fetch the spirits from on earth by authority of Metatron, their 
leader: Tub ha-’ Aras, yr.i. 54a. He is actually called ‘‘the Angel of 
Death": Y R. i. 57 a. 

(Metatron has here taken over functions of old associated with the 
name of MIKAEL.) 


C. Metatron God's representative ruler over the world (Prince of 
the World); celestial judge of the world; executor of the Divine 
decrees; the representative of the Holy One to the individual; the 
protector, intercessor, intermediary and advocate. 

1. In his capacity of ruler of the world Metatron is usually associ- 
ated with the 70 (72) princes of kingdoms, representing the different 
nations of the world. 

‘‘Metatron, the Prince of the World, is the ruler over the princes 
of the nations. Metatron, not the Holy One, is the ruler of the 
nations, but Israel has the Holy One himself for its ruler”: Yalg. 
Hadas, Mal’akim, 57. 

** Metatron is the z*munnc over all the nations, and he understands 
their language”: Hasad [*-'! Abraham, ' Ayin Mispat, Nahar, no. 25. 

He gives maintenance to the world through the 70 (72) princes: 
Zohar, i. 229 a b. 


He is the "555 of the World (the comprehensive unity): Zohar, 
i. 45 a b. 

“All the ten .S°firop clothe themselves in Metatron in order to 
work through him in the world. The Malkup (the tenth S°fira, 
representing the Unity of the Universe) rests in Metatron ”: Pardes 
— Gate xvi. ch. 4. 

. *Metatron is the judge of the world”: S. Talpiyyob, 113 d; 
Ra‘ ya M‘hemna, par. Pinhas (Zohar, iii. 219 b seqq.). 

As judge he is the ‘head of the Celestial Bep Din", '*for he gives 
judgements and decisions in respect of all: Zohar, iii. 186 a (judge- 
ment is taken in the wide sense of general government as well as 
forensic judgement). 

He unites in himself the two attributes of Justice and Mercy: he is 
the head of the two groups of angels, the angels of Justice under 
‘Azza and the angels of Mercy under ‘uzzirL: Ma‘rekep ha-~lohup 

fol. 117 b (comm). 


METATRON IN LATER MYSTICAL LITERATURE 5 


‘‘Metatron is called ‘sar ha-pPänim’ for he has two pänim (faces): 
Justice and Mercy”: YR.i. 57a. 

He is of course the judge also of man after his death and functions 
at the Last Judgement: Sémop sel Metätron, MICH. 256, fol. 30 a. 

He is the guardian of the strict fulfilment of the statutes of the 
‘Tora, ‘‘he has been entrusted with the 613 keys” (613 the number of 
the statutes of the Law): Zohar; i. 223 b. 

Note. Outside the ' Celestial Bep Din", i.e. when not contemplated - 
in his function of judge, Metatron is always associated with the 
attribute of Mercy, cf. below. 


3. Metatron is the representative of the Holy One to individual 
men. 

“ Itwas Metatron who showed himself to Moses and 0 the prophets, 
for עילת העילות‎ did not show Himself to any man": Ma'*rekep 
hà-"lohup, YR. i. 21 a. 

“When the Holy One chose a prophet and destined him to partake 
of the Sekina, it was Metatron who bestowed upon the prophet of 
the light of Sekina”: Sémop sal Métatron, fol. 29 a. ‘When the 
Dibbur (the Divine Word) came to the prophet it was Metatron who 
spoke to him through the Bap Qol”: 1b 

Metatron receives man’s prayers, see below. 


4. Metatron protects man against evil: against Y) X35 and the 
Q'lrfob: YR. 1. 60 b. 

Metatron is the ‘Shield of man’; if only he remembers Metatron, 
when in danger, one will be delivered and rescued: Sémop sal Méta- 
tron, foll. 29 a, 30 a. 

5. Metatron is the Intercessor, Intermediary and Advocate. 

He is called s*NEGRON (from orvvyyopos) to denote him as an 

Advocate: YR. i. 60 b. 

' 6 פג‎ the Senégor for Israel; and when Satan tries to accuse Israel 
on high, Metatron makes him confused so that he is unable to bring 
forth his accusation: Sémop sal Métatron, fol. 33 b. He records the 
merits of Israel and seals the records: 2b. fol. 29 a. 

“When the wrath of the Holy One is kindled against His children, 
then Metatron prays for them and transforms the Middap ha-dDin into 
Middab ha-Rah*mim (causes the Divine decrees to be determined 
by the attribute of Mercy instead of by the attribute of Justice)" : ib. 
fol. 40 b. 

Metatron is appointed to receive man's prayers: Yalg. Hadas, 
Mal akim, 9; Sémop sal Métatron, foll. 33 b, 34 a. 

8-2 


116 INTRODUCTION 


‘The way of the prayer is from man’s heart to the Hasmal, from 
the Hasmal to Metatron, by Metatron it is brought behind the 
Pargoö before the Throne of Glory" : M*galle *^mugop, "Ofan 196. 

In this aspect Metatron is any associated with SANDALFON 
and ’AKApRIEL: YR.i. 59 b, 60 a, Meg. “Am. ii. 66 b. 

“PARAPRIEL receives the Morning Prayer (the pnt), Metatron 
the Afternoon Prayer (the MMI) and saNDALFON the Evening 
Prayer (the Many)”: Megalle “Amugof, i. 28 b. 

"" Metatron is called stGRoN when shutting the doors through which 
the prayers are admitted into the celestial. abodes, PrHoN when 
opening them": T'qqüné ha-zZohar, tiqqün no. 56. 

Like SANDALFON, Metatron binds crowns for His Master of man's 
prayers: Zohar, i. 37 b; Mes. ‘4m. ii. 66 b (cf. TB. Hegiga, 13 b). 


Acc. to some, men should pray not to עילת העילות‎ (the un- 
manifested Deity) but to Metatron, for Metatron is appointed over 
this world: Add. 27142, fol. 109 a b.: 

“Israel prays to the Holy One and to Metatron ”, states S. Hesag, 
MICH. 256, fol. 33 b (comm.). 


D. Metatron receives special names and appellations indicating 
his high position. He is called by the Divine Names, yHuH, ’*LOHIM, 
SADDAY, etc.; is called Na‘ar and ‘Ulléma (Youth, Child), Zagen, 
Z'qdn Bépo or Saba d*-Bepa (Steward, the Eldest Servant of His 
house); the Prince of the World; the Prince of the Presence; is 
identified with the ‘Angel of YHUH’, with Y®HOEL, etc., and has 
‘numerous names’. 

I. The expression '' whose name is like the name of His Master” 
—with reference to Metatron—seems to have been associated with 
the conception of Metatron from its very origin. Metatron was called 
the ‘ Lesser YHUH’ to denote him as vice-regent and ‘second Throne’. 
When Metatron was identified with the angel of yHUH and with 
Y"HOEL, or as a cause of this, the appellation in question found its 
scriptural support in Ex. 2374: “for my name is in him”. 

And, very much later, even a series of gematrical supports were 
invented, of which the most well known is that which points to the 
equal numerical value of מטטרון‎ and ‘TW. (The theory pro- 
pounded lately by Moore in Harv. Theol. Rev. loc. cit. infra, viz. 
that the expression was derived from the original identity of Mikael 


r They are reported as arguing: 
חעלות יתע' ואחר שיש שר מורשה על עניני העולם‎ R איך נמצא בדעתך לחתמלל‎ 
אליו נתפלל.‎ 


METATRON IN LATER MYSTICAL LITERATURE II7 


and Metatron, Metatron being merely an appellative used of Mikael, 
is inadmissible, since the expression is not used with regard to 
Mikael, whereas it is inseparably bound up with the name of Metatron. 
The connection between v*HOEL of Ap. Abr. and Metatron on this 
point, contended by Box—cf. below—is, on the other hand, contirmed 
by earlier as well as later mystical literature.) 

(a) Metatron is very frequently called קטן‎ mim, the Lesser 
vuuH: Ma'"rekepb ha-"*lohup, 119 b (for he possesses the Divine 
Letters, which are Divine Powers, mYmoN m2 by which he 
performs everything "). 'This is said to be Metatron's real name. 

Uidduy Yafe, 134.2, ' Qabbala' in Add. 27142, fol. 109 a b. 

(b) He is also called simply ynys and also ”*lohim, Sadday, etc. 

“ In his rulership over the world he bears the Divine Name Sadday, 
but when ascending on high, he bears the name of his Master, 
YHUH”: Zohar, i. 149 ab. 

“He is called Yah and Sadday”: S. Heseq, Add. 27120, foll. 4b, 
sb. | 
“Metatron is called yHuum and ’*LOHIM, "uvae "^n "mua, 
'"^bDoNAY and has many other names": Ma'*rekep hà-"lohup, foll. 
118 b, 119 b. 

“The 72 Divine Names are also names of Metatron" : 2b. 118 b. 

2. The appellation Na‘ ar occurs almost as frequently as the name 
Metatron itself. Cf. Zohar, i. 37 b, 223 b, 1. 66 b, 94 b, iii. 171 b; 
Zohar Hadas, 6gb. In later cabbalistical literature it is exactly 
synonymous with Metatron; hence it does not, as a rule, denote any 
special function or office of Metatron. Various functions of Metatron 
are, in various contexts, linked with the epithet of Na‘ar. 

'* He is called Na'ar because he performs the service of a ‘na‘ar’ 
, (rats) before the Sekina”: Pardes Rimmonim, 161 b. 

“He is called Na‘ar, for he is the Prince of the World who said 
נער היתי וגם זקנתי‎ (1 have been a za'ar—youth—and now I am 
old’, Ps. 37%)’: Zohar, i. 181 b (contested by the Tosaphists; cf. 
note on 3 En. 3). 

The Aramaic equivalent is ‘ulema: Zohar, 1. 223 b (used especially 
to denote Metatron as the manifestation of the Sekina). 

The quotation from Ps. 37% is made the basis for the connection of 
the appellation Na'ar with that of Zägen. T'he Zägen is most often 
used in the sense of Steward, the Eldest Servant of his house, alluding 
to Gen. 24?: ** Metatron rules over all that the Holy One has". 

“Metatron. . .is the z°gdn bebö (the eldest of his house) acc. to the 


118 | INTRODUCTION 


word ‘I have been a na‘ar and now I am a 2dgén’, viz. the one ‘who 
rules over all that He has’, for all colours are seen in him”: Zohar, 
i. 181 b. Cf. Yalg. Hadas, Mal'akim, 98; Y R. i. 60 a. 

The appellation “ed also occurs frequently. This is connected 
with the z¢gdn bébd. As Eliezer, the z*qdn bebo of Abraham, was the 
servant (‘ebed), so Metatron, the 2°qdn bépé of the Holy One, is called 
‘ebed. He is also identified with the ‘ebed YHUH of Isaiah. YRL. 
Met. 2; Yalg. Hadas, Mal akim, 39 = 59; YR. i. 59 b, 60 ab. 


3. Metatron is frequently termed ‘the Prince of the World’ which 
naturally denotes his rulership over the terrestrial world (see above 
under C), but sometimes is interpreted differently. Hased I°-’ Abraham, 
Mi8pat 25; ‘Emeg ha-mMelek, yr.i. 57 b; Ma‘rekep ha-’~lohup, 
89b. 

“ Metatron is the Prince of the world of Y¢stra”’: Meg. * 4m. 'Ofan 
118; 42078 Ma'^màaróp, yx. i. 54a; YR.i. 60a ("^kapriel the Prince 
of B*ri'à, Metatron the Prince of Y®sira, and Sandalfon the Prince 
of *4siyyà). 

“ Metatron is the Prince over the rulers of Y'*gira": Meg. '^m. 
i. 66 a. 

“Metatron is the Prince of the World, for he is appointed over the 
performance of the Songs on earth to collect them and bring them 
before the Holy One”: Hæsæğ le- Abraham, ‘ Ayin בל‎ 

Prince of the World, ‘‘for he functioned at the Creation” (Ma‘r. 
hä-’El. 89 b and frequ.; cf. TB. Hullin, 60 a), or was the cosmical 
protogonon or the ' Adam Qddmon (Hesed le-’ Abrähäm, Mišpāt 25). 

4. As in earlier literature Metatron is called the 'Prince of the 
Presence’, 5°35" WW. This is usually taken in the sense of “the 
Prince who has access to the Divine Presence or who represents the 
Divine Presence to man". Playing upon the word panim (face) a 
cabbalistic passage explains the epithet as follows: ‘“He is called the 
Prince of the Panim for he has two Panim, Judgement and Mercy ” 
(YR. i. 57 a, cf. above p. 115). 

The Aramaic equivalent is ממנא דאנפין‎ which shows that the 
D'35 was understood as 'face(s)': Midraš Rup, 85 b. But even in 
Aramaic contexts the form שך הפנים‎ is the usual: Zohar Hadas, 
26 a et al. 

‘My presence shall go with them (Ex. 3314) refers to Metatron ”: 
Bahya, Comm. on the Pentateuch, Ex. 23°. The Prince of the Presence 
represents the Divine Presence. 

There is no ‘class of angels of the presence’ mentioned in cabba- 
listic literature (cf. Book of Fubilees, 2? 18, 152”, 3114), But the function 


METATRON IN LATER MYSTICAL LITERATURE 119 


of ‘Prince of the Presence’ is sometimes distributed among the three 
angels "^&KApnrEL, Metatron and saNDALFON: M*g. **m. i. 10 c. 

** Metatron is the Prince of the Presence on the side of |b (Good) 
and SAMMAEL the Prince of the Presence on the side of yo (Evil)”: 
YR. i. 58 a. 


5. Metatron is identified with the “angel of yHUH”. It was 
Metatron who showed himself to Moses in the burning bush: Meg. 
‘4m. ’Ofan 277; cf. Siyyuni on Ex. 32. 

The “‘angel of yHuH” of Num. 227% seqq. (who יי‎ unto 
Balaam) refers to Metatron: Zohar, iii. 186 a. 

The “Redeeming Angel” of Gen. 48% is Metatron: Zohar, 1.232 a. 
Tiqainé ha-zZohar, 112 a. 

Naturally Metatron is identified with the angel of the Lord in 
Ex. 2320-22, In this connection he is also usually identified with 
Y^HOEL. ''Metatron is called Y*HOEL, and he was meant by the vHUH 


in Ex. 247, ‘Come up unto YHUH’ mm PN Noy, for the letters 


of min’ oN are those of יהואל‎ (YHOEL)": ”: Add. 1 5299; fol. 45 b. 
Cf. B*rib M*nuha, 4 c d and YR. ii. 64 b. 


6. Metatron has numerous names. He has 7o names: S?yyun on 
Gen. 115, YR. 1. 60 b. He is bearer of the 70 (72) Divine Names: 
Ma‘*vekep ha-’*lohup, 118 b. 

He has 60 myriads of names, each name signifying a specific 
function of his: Tiggune ha-zZohar, tiqgün 56. 

Sémop sel Metätron, MICH. 256, foll. 29 a-44 a, enumerates and 
comments upon 77 names of Metatron. These are found also in 


S. Heseq. 


E. Metatron is the translated Enoch. The influence of the Hebrew 
Book of Enoch on this point is very marked. From Zohar onwards 
` the conceptions of the elevation of Enoch into Metatron are made the 
basis for highly mystical speculations on the pilgrimage of the souls, 
the descent of the spirit to the terrestrial world and its ascent again to 
its celestial home. Cf. below under H. 

The Enoch-Metatron ideas are connected with Gen. 5%, “‘he was 
not for God took him”, and Enoch’s elevation into Metatron-Na‘ ar 
is based on Proverbs 22° ,חנוך לנער‎ which is interpreted “ Enoch 
was made into the Na‘ar, i.e. Metatron”: Zohar, i. 37 b, 223 b; 
Midras Rup, 85 b. In Zohar, i. 223 b, the 1 upon 3 Enoch 
is indicated by a reference to “those (well-known) Baraipas”’. 

The sequence ‘Enoch Metatron’ or, sometimes, ‘Metatron Enoch’ 
is very frequent. Cf. e.g. Zohar iii. 189 ab; Meg. ‘Am. i. 46 d, 47 b. 


120 INTRODUCTION 


Metatron retains the functions of Scribe, Witness, Testifer 
associated with him on the ground of his identity with’ Enoch. 
Scribe: Tiggüne ha-zZohar, tiggün 56. Witness, Testifier (of men’s 
deeds): YR. i. 57 a, 58 a. 


F. Metatron is connected with the Divine Service in heaven. He 
has a Tabernacle of his own. Mikäel’s function of Celestial High 
Priest is sometimes transferred to Metatron. He is further represented 
as the S¢ith Sibbur, the Celestial Choirmaster and the supervisór of 
the performance of the celestial ‘Songs’. 

“There are two celestial Tabernacles. One is concealed in the 
highest and is to be revealed only in connection with the manifestation 
of the world to come. The other is the Tabernacle that was existent 
ideally before the Creation, but was not established until the moment 
when the Tabernacle on earth was completed. This tabernacle is the 

‘tabernacle of Metatron Na‘ar’. In the Tabernacle of Metatron 
Mikael is the High Priest": Zohar, ii. 143 a, 159 a. 

Zohar, ii. 159a, explicitly denies that Metatron performs the 
service of High Priest in the Tabernacle of Metatron. The passage 
instead intimates that Metatron represents the Deity in the second 
Tabernacle. It quotes, however, a tradition acc. to which the Holy 
One showed Moses the celestial Tabernacle and Metatron performing 
the service in it. 

Metatron has two immediately subordinate angels, viz. ‘UZZIEL 
and ‘azza. Of these ‘uzzieL is the celestial High Priest: YH., Mal. 

“Metatron Nיnsns‎ is the High Priest in heaven”: Semop sel 
Metatron, MICH. 256, fol. 29 a. 

“Metatron is the priest officiating at the Celestial Altar”: Zohar 
Hadas, Midras ha-nNe'“lim, 25 d. 

“Metatron is the Sith Sibbur on high”: YR. i. 58 b. 

** Metatron is the Hazzan on high”: YR. ib. 

** Metatron is appointed over all the ‘Songs’ that are sung on earth 
to collect them and bring them before the Divine Presence”: Hesed 
le’ Abraham, ‘ Ayin Kol. 

“ Metatron utters the ‘ Blessed’ בשבמל"ו‎ ' : YR. 1. 60 b. 


G. Metatron has cosmical significance. He is the Cosmical 
Protogonon, the first of God’s Creation. He is the creative power in 
the Divine Word, the first emanation, etc. He is the ’ Adam Oddmön. 

‘Metatron was the beginning of God’s Creation”: Yalg. Hadas, 
Mal 'akim, 59. | 
" בראשית‎ means nw Nרב,‎ ‘He created six’, viz. the six letters 


METATRON IN LATER MYSTICAL LITERATURE I2I 


of the word Metatron ”; “Metatron is the first of God's creation "' : 
Tigqinim, 116 b. 

This is also expressed thus: “Metatron is the first letter, the 
"ALEF”: S. Raziel, 27 b. | 

Metatron carries the whole world: Sém. sel Met. foll. 33 b, 40 b. 

Metatron is the creative power in the Divine Word (y*hi ’ar, etc.): 
Ligqutim Nehmadim, 25 b. | 

He is the Y*sod *Ólam (the pillar of the world): cf. below. 

The beginning of God's creation was Metatron who was the pro- 
totype of Man made by the Holy One in His image: Ma'*rekep > 
hà-"*lohup (Hayyat), 169 b. 

The same is said in YR. i. 23 a, but is here connected with the idea 
of Metatron as the Spiritual Essence in the Righteous (cf. below). 
“God created man in his own image" (Gen. 12”) means: '' God 
created man in the image of Metatron". So long as he is worthy he 
carries the image of Metatron (within himself), but when not worthy 
the image of Metatron is exchanged by the image of Sammael: “‘In 
the image of "Flohim (read : in the image of Sammiel) created he him”’. 

H. Metatron is the Sekina or the Presence of Sekina in the world 
and in man. He is the First Spirit-Man, who at the same time is the 
vehicle of the Deity, and is present in the Righteous, and, in the last 
instance, in all men. He is the eternal, Spiritual-Divine Essence in 
man. In his identity with Enoch he symbolizes the pilgrimage of the 
spirit from its home in the Presence of the Deity through the different 
spheres of the Universe down to the terrestrial world and back again 
to its source. Here lies the real centre of gravity of the cabbalistic 
speculations on Metatron. 

1. We often find the expression ‘‘Sekina, that is Metatron”, when 
an examination of the contexts shows that what is really meant is that 
the Sekinà is contained in Metatron, or manifested by Metatron. 
Metatron is the Aoyos of Sekinä, to speak in Neo-Platonic terms. 
He is the connecting link between the Sekina and the individual 
angels and spirits, and hence is represented as having his higher and 
lower spheres of existence or activity. 'This is expressed by the state- 
ment, that there are ‘two Metatrons’. The one is ‘ Metatron the Great’, 
the other ‘Metatron the Created’. The former is the Sekina or ‘the 
body of Sekina’, the other the angel-prince and celestial ruler. The 
former is distinguished from the latter by the insertion of the letter 
Yod: PRW (Pardes Rimmonim, 93 4), to signify him as the bearer 
of the Sekina (represented by the letter Yod, the N¢qudda Pesata)— 
this distinction is however not observed. 


122 INTRODUCTION 


“To the Great Metatron refers the Si‘ur Qoma for he is the 
Adin‘ ZElyon, i.e. the self-expression of the Deity in the First Spirit- 
Man": YR.i.21a. Another tradition has: '*'T'he Sz'ur Qomd refers 
to the Created Metatron — ' Adam ha' ZElyón" : YR. i. 59 b (Hekam ha 
Räzim). 

It was this Metatron who showed himself to Moses and the 
prophets for the העילות‎ noy did not show Himself to any man: 
Mg. $m. ‘'Ofan 277, YR. i. 21a, 57 b. 

“He is the Glory of the Holy One”: YR.i. 58 b. 

“Man was created in theimage of Metatron”’: Yalg. Had. ‚Mal “kim, 


0 «Šekinā i is hidden in Metatron ” : Pardes Rimmonim, xvi. 4. 

‘‘Sekina is clothed in Metatron ”: YR. i. 59 a. 

“The ten descents of the Sekinä were in Metatron ”: YR. i. 58 a. 

“Sekinä rests in Metatron” or “on the hands of Metatron ”: 
Semop sal Métatron, sausanyan, fol. 29 a. 

‘Metatron is the body of Sekina." At the same time he is the 
manifestation of the First or Highest Spirit, the First Spirit-Man. 

— —This Spirit is the '' celestial bap gug of the Righteous”, i.e. is present 

in all the righteous, as the vehicle of the Deity in them: Zohar, ii. 94 b. 

“Metatron was the first emanation of the Holy Spirit, he was the 
first Spirit (V¢sa@ma@). From Metatron emanated all the individual 
Spirits and all the angels " : Ligqutim N«ehmadim, Add. 17807, fol. 25 b. 

In another metaphor: ** Metatron is the Na‘ar or ‘Ulléma (son of) 
the "Imma (here = Sekina)”’: Zohar, i. 223 b. 


2. (a) Metatron as the First Spirit from which all individual spirits 
have emanated is present in all the individual spirits and in all men 
as long as they keep in vital contact with their Divine-Spiritual source. 
The technical term for Man in vital connection with his Divine- 
Spiritual source is Saddiq, Righteous. 

Metatron hence is represented as present in all the righteous: in 
Enoch, Abraham, Isaac, Jacob, Joseph, Elijah, I8ma‘el b. ’”li8a‘. He 
was the Spirit (V’sa@ma) of the first Adam, but left him when he sinned: 
YR. i. 52a (‘4sara Ma’*marap), Hesed Ie-’ Abraham, MiSpat 25; YR. 
i. 57a (Emag ha-mMelak), Metatron was in Joseph: Meg. "Am 
i. 66 b, 45 a; “sara Ma marop, 122b. He was in Noah: Mg. "Am. 
i. 5 b. The outstanding saints, ‘prophets’, ‘righteous’ were the 
Avataras of Metatron. 

(b) Metatron as the Spiritual essence in man is expressed by the 
terms of “the madréga of Metatron ” , זיהרא עלאה"‎ ” (the eo 
Light, the Divine Spark), “the middle column =" Ammüda d® ’Emsä 


METATRON IN LATER MYSTICAL LITERATURE 123 


“ipa” , the Spirit of the First Adam,” etc. (Cf. how in Pistis Sophia 
both the Great Yao and the Little Yao carry the epithets ‘‘he of the 
middle”, “the good, he of the middle”, “the great captain (nyov- 
pevos) of the middle” (ed. Horner, pp. 6, 97, 187, ed. Schmidt, 
pp. 7, 8, 126, 241,” ed. Mead, pp. 10, 163, 300 f.).) 

Metatron represents the pilgrimage of the spirit, its descent and 
ascent. Metatron’s identity with Enoch symbolizes the descent of 
the spirit into earthly life, into the existence as a terrestrial man, and 
the ascent of the terrestrial man into a celestial being. It will not be 
out of the way to compare here Pistis Sophia (ed. Horner, p. 180, 
ed. Schmidt, p. 232): “taw, taw, taw: This is its interpretation: iota, 
the Universe came out, alpha, they will turn them, o, will become the 
completion of all the completions.”3 Cf. also below (c) and the equation 
the Divine in xéapos = the spiritual in man (vide Reitzenstein, 
Mand. B. des Herrn der Grösse, p. 5, and Iran. Erlös. Myst. passim.). 

The ‘Ammiida d°-’=msa‘ipa represents both good and evil; the 
direction downwards (the descent of the spirit) represents evil, the 
direction upwards represents good: Meg. “Am. ii. 59 b. 

Metatron .is the ladder in Jacob’s vision, on which ladder the 
angels were descending and ascending: Meg. ‘4m. i. 45 a; ib. "Ofan 
196. He is the Saddig, the Righteous, as the Pillar of the world, the 
Foundation of the Universe, acc. to Proverbs 10%: Add. 27142, 
fol. 109, S. Talpiyyop, 11 d. In this Saddiqg the ‘Ammiida de-’™msa- 
‘ipa is connected with the Sekina: Tiggiinim, 119 b, i.e. he repre- 
sents the ascent of the spirit to its home, the Presence of the Sekina. 

“The expression ‘Enoch-Metatron’ symbolizes the unification of 
Terrestrial and Celestial Man ”: Zohar, iii. 189 a b. | 

Proverbs 22°, “henök Id-nNa‘dr ‘dl pi darko” is interpreted: 
‘Enoch was made into the Na‘ar Metatron by the Holy One who 
_took him from on earth and made him a ruler on high for ever". He 
is the exponent in heaven of man’s pilgrimage. He is both ‘old and 

r Thus Metatron as the Primal Man (mpäros avöpwmos, {AD DIN) is eo ipso 
the spiritual being, revealed in different righteous men through the ages. For 
this idea, cf. Clem. Hom. 37°, Recogn. i. 52, ii. 22 (the prophet who goes through 
the world in various forms). The carriers of the prophet are: Adam, Enoch, Noah, 
Abraham, Isaac, Jacob, Moses (Hom. 17°, cf. 18, 2°) and are called the seven 
columns or pillars (Bousset, HG. pp. 172ff.). Cf. Epiphanius, Her. 36°, 53? on 
the Ebionites and Elxaites (pointed out by Bousset), and the Mandaitic con- 
ception of the 'one-born', ‘unique’ or ‘beloved Son’ as present in all the 
Messengers (vide esp. GR. iv). Cf. also the following note. 

2 Pistis Sophia (ed. Mead, p. 10): ‘So the power of the little Yad, who is in 
the midst, and the soul of the prophet Elias, they were bound into the body of 
John the Baptist"; cf. ib. preceding and sequel and The Second Book of Fed” 


(ed. Schmidt) p. 320. 
3 F. C. Burkitt renders: ‘‘ /—Everything has gone forth. A—They will return 
therewith. O—There will be the End of all ends." (TAS. xxvi (1925), p. 391.) 


124 INTRODUCTION 


young’ (acc. to Ps. 37%): he is a living record of the spirit’s journey 
from its earliest beginnings to its last phases: Midras Rup, 85 b. 

(c) The spirit’s descent and ascent are also brought into connection 
with the mystical language of Ezek. 114. The descent is the ‘running’ 
(רצוא)‎ , the ascent is the ‘returning’ (3)wW). ‘The very turning-point 
(from the descent into the ascent) is assigned to the life on this earth, 
symbolized by the earthly life of Enoch. Metatron as descending is 
called NuRIEL. The turning-point from the descent into the ascent is 
an occurrence in the will (NYy*) of the earthly man, the turning of 
man's will from the evil inclination to the good inclination (from the 
yeser ha-ra‘ to the yéser ha-ttob). This is metaphorically expressed by 
the statement, that there is one Enoch ‘from the side of evil’ (the son 
of Cain, Gen. 4) and one Enoch ‘from the side of good’ (the de- 
scendant of "Enoš, Gen. 56-74). The turning from evil into good starts 
the process through which man regains his N°ešāmā, his spiritual 
nature, and ascends from one celestial grade (dargä) to the other, 
until he reaches the highest spiritual grade, that of the ’ Adam ha- 
“ZElyön, the First Man of Pure Spirit, Metatron, who is next to the 
Deity. This process is considered to be symbolized by the translation 
of Enoch “whose flesh (terrestrial nature) was transformed into fire 
(spiritual nature)”: Tiqqunim, 116b. Cf.Joh. 3%: ovdels avaßéßnrev 
Els TOV OUPAVOY EL uù O EK TOV OVpavod KaTaBds, O VLOS TOU 
avOpdrov. The triad Nuriel-Enoch-Metatron thus brought in con- 
nection with the time-process (pre-existence, present life, future), 
and with the ITpwrdvOpwros ideas may be considered in the 
light of the Parsistic and Gnostic (Mandaitic) ideas of the threefold 
original man, who is also pure man, the original righteous man (in 
Mandaitic taken over as Hibil, Sipil and “Eno$) acc. to Reitzenstein, 
Das iranische Erlösungsmysterium, pp. 242-244 (cf. Bousset, Haupt- 
probleme der Gnosis, pp. 205, 206). The cabbalistic representations 
are, in fact, much clearer in their conception of the First Spirit-Man 
and his parabolical journey than the various Gnostic representations 
dwelt upon by Bousset and Reitzenstein. 

Metatron is the “ Tree of Knowledge of Good and Evil” (Gen. 2°): 
Kanfe Yonà, yr. i. 59 b. 

Metatron is called * Good and Evil’; “from the appearance of his 
loins even od (Ezek. 1°”) he is good, and “downward” (ib.) 
he is evil: M3. ‘$n. ii. 59 b. 

Metatron represents the sidė of Good and Pure: YR. i. 58a. 

Such seemingly contradictory statements are intelligible when they 
are understood as allusions to Metatron as symbolical of the spirit’s 


ORIGIN OF THE WORD METATRON | 125 


parabolical course: the direction downwards being termed evil, the 
direction upwards good. 

(d) Asin other connections (see above), Metatron also as symbolical 
of the spirit's pilgrimage or of the Spiritual Essence of the Righteous, 
is associated with Sandalfon, a sort of copy of Metatron. Thus it is 
sometimes stated that SANDALFON is the translated Elijah: YR.1. 57 a. 
“Two earthly men were made into angels: Enoch who became 
Metatron and Elijah who became sanpaLFon”: Meg. ‘Am. i. 27 d, 
66 a b, ii. 3 d; ‘Emag ha-mMelek, 176 d (cf. above, p. 106, note 1). 

It is sometimes hinted that the highest goal of the spirit or its 
greatest victory can only be attained or won through the realization 
of the ‘turning’ during earthly hfe. The angels proper do not attain 
the height of the Righteous, they are lower than Metatron, because 
they have not penetrated into ‘‘the darkest recesses of the Universe, 
those which are furthest from the Divine Abode”, viz. this earthly 
life. “When Moses was shown Metatron-Enoch, he desired to go 
down on earth, i.e. to enter earthly life, in order to be able to rise to 
the height of Metatron-Enoch ’: S. Talpiyyop, 166 a. 


$12. ORIGIN OF THE WORD 'METATRON' 


T HE actual significance or derivation of the word Metatron seems to 
have been forgotten quite soon after Metatron as a distinct celestial 
figure had clearly emerged. Hence we find, from the middle of the 
ninth century onwards—and up to the present time—a great many 
different attempts made at the explanation of the word. The various 
explanations or derivations may be classified as follows: 
= (x) Metatron derived from "93 (or N92). 

(2) Metatron derived from the Latin metator. 

(3) Metatron derived from Mipra. 

(4) Metatron derived from perarvpavvos; metatorion; uérpov; 
mediator; mater; NPY; שדי‎ . 

(5) Metatron derived from perd and Opdvos. 


(1) Metatron derived from "3. 

Metatron already at an early time was explained from "4533 in the 
sense of ‘guard’, ‘protect’, etc., either directly from this root or by 
the medium of RS", AWD. 

The earliest instance of this derivation is found in the so-called 
Simmusa Rabba. This instance seems never to have been pointed out 
before. 


126 INTRODUCTION 


“In the sixth Hall is Enoch who was clothed with splendour of 
light...and made into Metatron who...represents the guardianship 


of all the souls that ascend from on earth: מטרת רכ נפשתא דסלקן‎ 
לרום רקיעא‎ NYNO.” The Simmusä Rabba thus uses the word 


mbi to explain the form Metatron. (The Simmusa Rabbà, in its 
present form, dates from about the middle of the ninth century.’) 
Bahya, Commentary on the Pentateuch (Pesaro, 1507, fol. 98 b c), 
commenting on Ex. 337° also gives "3 as a possible derivation of 
Metatron. He explicitly connects Metatron, as derived from "133, with 
the Targumic rendering 1/5 for the Hebrew nt3t/13 of Gen. 265. 
Isa. Horowitz, Sene Luhop ha-bB*rib, Amsterdam, 1649, fol. 230 c: 
Metatron is the same as “W (guardian), pointing to the 'T'argumic 
. rendering of nרמשמ‎ by .מטרתא‎ 
Musaf ha-‘ Aruk (* Aruk-edition, Amsterdam, 1655, 101. ro2 d) 
gives the same explanation. | 
Similarly, in the Cracow edition of the Alphabet of R. '^qgiba 
(1579) in the Enoch-Metatron fragment inserted at the end of letter 
’ALZEF, there is an explanatory gloss (bracketed) after the word Meta- 


tron, which reads as follows: Sw מטטרון [ר"ל שומר תרגום‎ 


משמרת מטרת ועל כן נקרא שמו מטטרון]. 

This gloss also translates Metatron by Somér (guardian) with 
reference to the Targum rendering of mismerep as matrap (from 
.(מטרתא ,מטרא‎ 

A. Jellinek, Beiträge zur Geschichte der Kabbala, ii (1852), pp. 4 
seqq. considers the derivation from 1%) as a possible etymology of 
Metatron. 

The original feature in Jellinek’s explanation is his linking up of 
Metatron as a natér (guardian) with the passage on the ‘Angel’ in 
Ex, 3290 5 לשמרך)‎ into TULD), which already in TB. Sanh. 38 b 
is used with reference to Metatron. (Alternative explanation: 
pérpov, see below.) 

M. Jastrow, A Dictionary of the Targumim, the Talmud Babli and 
Yerushalmi, sub voce gives Metatron as |\רOBD‎ (B'מ)‎ from W3. 

‘Mattatron’ (which would be related to maftärä: service, post, 
watch, guard) means ‘Chief of the Service’ (chief of the angels who 
are called Servants). The etymological progenitor of janttan was, 
acc. to Jastrow, a form .מטרטרון‎ 


1 BH, vi. 109 seqq. 


ORIGIN OF THE WORD METATRON 127 


(2) Metatron derived from or connected etymologically 
with the Latin metator. 


In mediaeval cabbalistic writings the interpretation of Metatron 
from ‘metator’ is first met with. It should be noted, however, that in 
the writings in question this is never the exclusive interpretation of 
the name: it is put by the side of various other more or less abstruse 
‘etymologies’. 

Eleazar of Worms (died 1237), Hilkob Mitatron (in the British 
Museum ms. Add. 27199, fol. 114 a): 

“Know that he is called Metatron because he is a "yt ts, 
which is interpreted ‘leader’, as it is said: The Holy One, blessed be 
He, was made a metator for the waters (Gen. R. v. 4),...for He is the 
Guide of the World (the Prince of the World). And he says 99 (1.e. 
‘utter praise’ to the Holy One) every day." 

Metatron thus is explained from .רון + מסטור‎ This passage is 
important, since it shows the starting-point for the association of 
Metatron with metator: it was evidently the Midras dictum of the 
Holy One as the ‘metator’ for the primaeval waters (of the Story of 
Creation). It also shows that this association was made on the basis 
of the conception of Metatron as the ‘Prince of the World’ who in 
this capacity was concerned with the works of Creation (cf. TB. 
Yeb. 16 b). | 

In the cabbalistic speculations the dictum “the Holy One was 
a metator” is changed into “the Holy One was Metatron”, i.e. 
the Most High in his cosmical activity was represented by Meta- 
tron. 

From these cabbalistic speculations the later reading Metatron for 
metator in Gen. R. v. 4 has, most probably, originated. 

(In other contexts R. Eleazar of Worms connects Metatron with 
: ‘meter’, ‘metron’, ‘mitra’, etc. Bodl. Ms. MiCH. 175, foll. 20 b, 
21 a.) | | | 

Yalqut R°ubeni (ed. Warsaw, 1901, ii. fol. 56 b) quotes from 
Tiqqünim: Metator is one of several names given to Metatron as 
indicative of his various functions. The metator is here connected 
with NYPD (‘rain’, in the cabbalistic symbolical language = the 
bestowal of spiritual gifts, emanating from the celestial regions, upon 
the terrestrials) and made to signify: he who conveys spiritual 
parnasa (maintenance). 

Nachmanides, Commentary on the Torah, on Ex. 12°, first quoted 
in Szyyuni (ed. Cremona, 1560, fol. 39 a), says that Metatron = 


128 INTRODUCTION 


“one who shows the way’ and is equivalent to metator. He substitutes 
‘Metatron’ for ‘metator’ in quoting Y*/amm'dénii to Num. 2299 and 


Deut. 2°. 
Nachmanides shows dependence upon cabbalistic speculations in 


representing Metatron-metator as the שליח‎ from the Holy One 


Metatron as metator hence means,‏ .לכל המעשים הנעשים באריץ 
to Nachmanides, the representative of the Most High in his works on‏ 
earth. |‏ 

Substituting ‘The Holy One’ for ‘Metatron’ and using ' Metatron' 
as a sort of appellative, Nachmanides evolves the strange reading of 
Sifre on Deut. 32%, referred to above (p. 92, note 1). 

Elias Levita, Tisbi, connects Metatron (sub voce) with Metator, the 
meaning of which he had “‘learnt from his pupil (Cardinal Egidius de 
Viterbo) to be ‘messenger’”’. 

David de Pomis (fl. ab, 1550), Semah Dayid (ed. Venice, 1587, 
fol. 116 b), derives Metatron from metator, ‘‘a Greek (Latin) word 
signifying custos". 

Buxtorf in his Dictionary places Metatron and Metator sub eadem 
voce. 'The same does Dalman in his Handwörterbuch? p. 232. 

Danz, Shechina cum pis cohabitans (1723), after giving a compre- 
hensive summary of the different derivations of the word Metatron, 
decides in favour of the etymology from metator, in Greek nırarwp." 

Danz, from quotations of numerous sources, proves conclusively 
that the Hebrew “hyytyy is identical with the Latin metator in the 
sense of “praecursor, praeparator, antegestor’. The Greek Mırarwp 
is found in the Gloss. Basilic. lvii. 12 (Du Cange, Glossarium, s.v. 
p. 919g: 6 arogreAAdpevos ayyeAos rpés rods apyovras), and 
also in Suidas’ dictionary, vol. ii, interpreted as 6 rpoarogreAAd- 
pevos ayyeAos rpo(s) rot apyovros. 

The main contention of Danz on the basis of his identification of 
the words metator and Metatron is that this celestial entity was by 
the name Metatron indicated as none other than the Sekinä. This 
accords with the cabbalistic basis for the association of Metatron and 
the Holy One as metator. | 

Danz also refers to the cabbalistic distinction between the two 
quasi manifestations of Metatron, one lesser, regarded as a created 
angel, the other, higher one, identical with the Sekinà or called the 
body of Sekina, and maintains: “hic ipse Angelus Metator primus et 
supremus idem prorsus sit cum Shechina, ab officio quod sustinet, 
cognomen hoc accipiente ”. 


1 In Meuschen, Novum Testamentum ex Talmude et Antiquitatibus Illustratum. 


ORIGIN OF THE WORD METATRON 129 


Whereas in the earlier instances of the association of Metatron with 
metator hitherto referred to, this association was made to convey the 
exclusive position of Metatron as the representative of the Most High 
or even as identical with the Sekina, later followers of this interpreta- 
tion seize upon it as a means of maintaining the comparative unim- 
portance of Metatron, at least in the earlier phases of the conception. 
Hence we find that those who adhere to the ‘ metator-interpretation’, 
in the nineteenth and twentieth centuries, mostly do this for dogmatic 
reasons. oo. 

This new development sets in with Cassel." 

Cassel contends that the form ‘Metatron’ was substituted for the 
original ‘metator’ simply to make up the numerical value 314 re- 
quired to make the angelic name in question ‘by gematria’ equal to 
the Divine Name Sappay (this rests on the late interpretation of 
the words ‘‘My Name is in him” with reference to Metatron. The 
sequence of ideas is exactly the reverse: the angelic figure Metatron 
was called yHUH or the Lesser vHUH, and the cited words were 
applied to him: 3 En. 12°, 48 c’, Dt no. 102. Then later the accidental 
numerical quality ot מטטרון‎ and שדי‎ was played upon. So by 


Rasi and in cabbalistic writings; cf. above, pp. 116, 117, 119). 

“Es soll", says Cassel, ‘durch seinen Inhalt allem selbstschóp- 
ferischen, selbstindigen ausweichen, eben weil es (metatron-metator) 
Diener bedeutet der Gott nur vorangeht und dessen Befehle erfüllt”. 

The same derivation (in the same general sense) is maintained by 
M. Sachs in Beiträge zur Sprach- und Altertumsforschung, 1852, i. 
108 n. and 194; Lewi Herzfeld, Geschichte des Volkes Israel, 11. il. 
298, 345 (1847-57); Hamburger, Realencyclopädie des Fudenthums, 
i. 781; J. Fürst, Glossarium Gra@co-Hebreum, 1890, p. 138a; 
and S. Krauss, Griechische und Lateinische Lehnwörter im Talmud, 
Midrasch und Targum, Berlin, 1898-9, 11, sub voce, also Bacher, 
‘Die Agada der Tannaiten, 1. 154. 

S. Krauss, op. cit. i. 92, derives Metatron from metatorium 
(unraropıov). In a note, pp. 250-252, he combines the two inter- 
pretations, regarding metatorium as a formation from metator: 
‘‘Metatorium, der von Metatron abgesteckte Platz”. 

Friedlander, Der vorchristliche jiidische Gnosticismus, 1898, accepts 
the derivation from metator, but propounds an original theory as to 
the origin of the name and the angelic conception. Metator is also 
to Friedlander a ‘Grenzabstecker’; the origin of the conception is to 


ı Article ‘Juden’ in Ersch and Gruber, Allgemeine Encyklopädie der Wissen- 
schaften, 1818 seqq. 1I. xxvii. pp. 40, 41, note 82. 


OHBI 9 


130 INTRODUCTION 


be found in Gnosticism from where it was brought into the circle of 
the Rabbinic scholars who occupied themselves with the study of 
the Mzerkaba (pp. 102 seqq.). ' 

The Talmudic teachers—under the mighty influence of the Gnosis 
—were forced into accepting a second, from the highest one distin- 
guished Deity. Thus, says Friedlander, the Gnostic Metatron came 
into the Talmudic literature, and to him were assigned besides a 
world-creative function also the office of guiding the Israelitish people 
and mediating between them and God. (Cf. below, p. 144.) 

The Gnostic figure which in Jewish circles emerged into Metatron 
was, acc. to Friedlander, the Divine Dynamis Horos, which again 
emanated from the Aoyos of the Jewish Alexandrinian School. 

The parallels adduced by Friedlander to show Metatron’s origin 
from Horos are, however, insufficient for the purpose. 

J. D. Eisenstein (OM. ii. 285 a) also accepts the derivation from 


מטטרון : מלאך ושר הפנים ברקיע הוא מלשון יונית :קת 
ורומית Metator‏ שהוראתו מורה דרך ומרומז בפסוק הנה אנכי 


שולח מלאך לפניך לשמרך בדרך (שמות כ'ג כ)..... .והוא בדרך 
השאלה שנדמח הקב"ה למלך אשר ישמש אתו שליחו ובא כחו 
(אמבאפאדאר). 


L. Blau, article ‘Metatron’, in FE. viii. 519, says ‘‘the derivation 
from the Latin metator (=- guide) is doubtless correct” and adduces 
as further evidence a passage from “‘the Hebrew Book of Enoch" 
which, however, will be seen to be a mistranslation of a misprint in 
the text of Alphabet of R. “Agiba, from which it is taken. 

‘The Hebrew Book of Enoch, in which, however, reference to 
Metatron is constantly implied, says: ‘He is the most excellent of all 
the heavenly host and the guide (metatron) to all the treasuries of my 
(God)’.” Thus Blau. 

The misprint (BH. ii. 117) originating in the Cracow printed 
edition of 4. R. ' Aq. (1579), leaving out the words מוצ'יא אותם‎ after 
* Metatron', is caused by the insertion in that edition of a bracketed 
gloss, explaining Metatron from "53 (vide above). But even in this 
corrupted state the text cannot be translated as Blau translates. | 

The passage is in reality vss. 9 and 1o of ch. 48 D of our book, which 
does not in any way use Metatron as an appellative, in the sense of 
‘guide’. 

G. F. Moore, “Intermediaries in Jewish Theology,” Harvard 
Theological Review, vol. xv, after examining the occurrences of Meta- 


ORIGIN OF THE WORD METATRON 131 


tron in Rabbinic and giving a survey of different interpretations of 
the name Metatron (in which the writer acknowledges his indebted- 
ness to Danz, op. cit.), decides with emphasis in favour of metator. 

The sense in which the author takes Metatron to be identical with 
or originating from metator will be best seen from a quotation of 
summarizing points in the article: 


" (x) Metator (Metatron) is originally an appellative borrowed and 
first used in its proper, almost technical sense, an officer who goes in 
advance of an army, etc....Israel’s metator in the desert was God 
himself or an angel assigned... by him to this task. This office was 
most naturally filled by Michael, the champion of the Jews. | 

““(2) In two passages in the Babylonian Talmud Metatron is the 
proper name of an angel whose office in heaven indicates a peculiar 
relation to Israel; the same office. . . (is) assigned in different sources, 
now to Michael, now to Metatron. 

(3) In the revived apocalyptic and cabbalistic literature of the 
Gaonic period and after, the translated Enoch becomes Metatron.... 
Theosophic speculation seizes upon this angelic mythology, and 
elevates Metatron to a still higher eminence....” 

The author is especially opposed to Metatron being held as an 
Intermediary or Mediator. The derivation from metator to him 
indicates the extremely modest beginnings of Metatron (or of the 
‘Metatron mythology’). In this he is in line with Cassel and Ham- 
burger. The author does not adduce any further evidence beside that 
of earlier vindicators of this derivation. 

Eduard Meyer, Ursprung und Anfänge des Christentums, 31923, iii. 
649 follows Moore in identifying Metatron with Metator against his own 
earlier acceptance of the probability of derivation from pera povos. 


(3) Metatron derived from or connected with Mipra. 


The earliest writer known to have attempted identifying Metatron 
with Mipra is H. E. Schmieder in his Programma, Nova Inter- 
fretatio. . . Gal. 319.29, pp. 41-8, Excursus de Mitatrone (1826). 

Pointing out parallel features in the conceptions of Metatron and 
Mipra Schmieder puts forward the hypothesis that the Persian ideas, 
esp. with regard to Mipra, were first introduced into Jewish circles 
among the Essenes who then cultivated and developed them further. 
The central function in which Schmieder holds Mipra and Metatron 
to be congruent is that of mediator. 


1 Pointed out by Hengstenberg, in Christologie, 1ii, and Max Griinbaum, Gesam- 
melte Aufsdtze, etc. pp. 74, 124, 194. See also Movers, Phén. i. 390. 


9-2 


132 INTRODUCTION 


Nork (Felix Adolph Korn), Brahminen und Rabbinen, 1836, pp. 99, 
100, trying to connect the Jewish archangels and angels over elemental 
forces with the Persian ‘ Amshaspands’ (i.e. AmeSa Spentas) and ‘Izeds’ 
(i.e. Yazatas), also identifies Metatron with Mipra. 

The total picture that Nork evolves of Metatron corresponds to 
the representation of this angelic or celestial figure as given by the 
Yalqut Re ’ubeni, or, generally speaking, to the conceptions prevalent 
in cabbalistic works from the fourteenth century onwards. Nork- 
Korn does not really attempt to account for the origin of Metatron 
from the Persian Mipra. His knowledge of Metatron seems to have 
been based on Eisenmenger, Entdecktes fudenthum. 

Wiesner, in Ben Chananja, 1862, p. 384; 1866, pp. 600-625. This 
is the most important and most elaborate among the endeavours 
to derive Metatron from Mipra. Wiesner, not—as is usual—Kohut, 
should indeed be mentioned as the pioneer champion of the Metatron- 
Mipra theory. | 

For the conceptions of Mipra Wiesner bases upon Rhode, Sage der 
Perser, Spiegel, Avesta, Windischmann, Mithra and on the Zend 
Avesta, in particular Mihir Yast. For the conceptions of Metatron 
he goes back to the earliest references known at that time, viz. those 
contained in the Babylonian Talmud. These references he considers 
critically. Wiesner lays stress on the following parallels: 


(x) Mipra: Guardian of the World, the Mediator for the earth 
(Mittler der Erde), the Prince of the World (Mihir Yast, 103). 

Metatron: Prince of the World, Mediator. Wiesner here rightly 
points out that TB. Sanh. 38 b, clearly involves the existence at that 
time of a view maintaining Metatron’s mediatorship. 

(2) Mipra: Mipra’s glory is compared with that of Ahura Mazda, 
e.g.in Mihir Yast,1: ‘‘ Ahura Mazda spake. . .‘ Verily, when I created 
Mipra,. . .I created him as worthy of sacrifice, as worthy of prayer as - 
myself, Ahura Mazda’” (Darmesteter’s translation in Sacred Books of 
the East). 

Metatron: bearer of the Divine Name (TB. Sanh. 38 b). | 

(3) Mipra: Mipra is the careful witness of all thoughts, words and 
deeds and hence representative of Truth, Justice and Faith, ‘der 
Hort des Gesetzes und sein Rächer” (Windischmann, Mithra, p. 53). 

Metatron: Scribe-Witness and representative of the Godhead 
towards the world, implied by TB. Hag. 15 a. 

(4) and (5) Mipra connected with death and immortality; in- 
creases the water and is the instigator of the dry land. 

Metatron has to do with the fate of men in and after death; is 


ORIGIN OF THE WORD METATRON 133 


connected with the primaeval waters acc. to the variant reading of 
Gen. R. 5. 

(6) and (7) Mipra was identified with the Demiurg which latter 
is represented as a‘ Youth’; Metatron also called the ‘ Youth’ (Na‘ar). 

Mipra is, according to some sources, ‘born of woman”, and “ein 
König géttlichen Geschlechtes”. Metatron, being Enoch, is also 
“Dorn of woman”. 

(8) Mzpra a celestial priest (Mzhzr Yast, 89). Wiesner remarks upon 
the curious fact that—acc, to him—the Talmudists ascribed this 
office not to Metatron, but to Mikael. We now know that Metatron 
in mystical sources was represented as having a Tabernacle of his own 
(2 Leg. Martyrs; 3 En. 15 B). 

The parallels adduced by Wiesner are striking. They are, of course, 
not sufficient to show that the conceptions of Metatron have actually 
evolved or developed out of those of Mipra. Wiesner's theories were 
supported by Zipser in several articles in the contemporary 
periodical. 

M. Joel, Blicke in die Religionsgeschichte zu Anfang des zweiten 
christlichen Jahrhunderts, 1880, i. 127, regards Metatron as identical 
with the Mipra of Mipraism, the ideas of which may have influenced 
the Rabbinic teachers of the time of lisa‘ ben “buya (TB. Hag. 
15a; cf. 3 En. 16). 

A. Kohut, Ueber die jüdische Angelologie und Dämonologie in ihrer 
Anhängigkeit vom Parstsmus. All the features in the Mipra and Meta- 
tron conceptions, which are of real import for the study of a possible 
Mipraic origin of the mysticism which finds its centre in the figure of 
Metatron, and which are found in the article by Kohut, are already 
pointed out by Wiesner. The points on which Kohut goes beyond 
Wiesner are, on the other hand, rather uncertain and vague as well as 
insufficiently founded. 

A refutation of the article of Kohut, hence, is by no means eo ipso a 
refutation of the hypothesis of Metatron as being derived from Mipra 
or influenced by the conceptions of the latter. A further investigation 
of the possible connections between Mipra and Metatron might with 
more reason be connected with the name of Wiesner (and his con- 
temporary Zipser) than with that of Kohut. 

K. Kohler, YE. viii. 5oo, and Jewish Theology, ed. New York, 1918, 
p. 185. K. Kohler is also an adherent of the Metatron-Mipra theory 


I In Abhandlungen für die Kunde des Morgenlandes herausgegeben von der Deut- 
schen Morgenländischen Gesellschaft, Band iv. no. 3, Leipzig, 1886, pp. 36-42. Kohut 
does not acknowledge his indebtedness to Wiesner. 


134 INTRODUCTION 


especially from the point of view of Metatron’s connection with the 
Merkäba-speculations. 

“There can scarcely be any doubt as to the Mipraic origin ” of the 
Merkaba-rites in general. Metatron, like Mipra, acc. to Kohler, is 
the Divine charioteer. The Mipra speculations entered Jewish circles 
through Mipraism. 

It must be remarked here that Metatron does not figure as the 
charioteer of the Merkaba. The only trait pointing in this direction 
would be Metatron’s function of guide of the Merkäbä-seer. But 
this is not constitutive for Metatron. Other high angels have the same 
function (MIKAEL, GABRIEL, ’URIEL, etc.). 


(4) Metatron derived from perarvpavvos, pérpov, unrnp, etc. 


_ 1. The derivation from the Greek perarvpavvos, in the sense 
of ‘‘next to the ruler, i.e. God”, is advocated by Frankel, Levy and 
Weber.’ It is held probable also by Max Griinbaum.* 

2. S. Krauss, Griechische und Lateinische Lehnwórter, etc. i. 92, 
identifies Metatron, without any qualifications, with unrarapıov = 
metatorium, i.e. palace. 

In vol. ii Krauss interprets Metatron as metator. In the appendix 
of notes in vol. i. pp. 250-252, he represents Metatron as metator, but 
metatorium as developed from metator and meaning, in the first 
instance, ‘‘der von Metatron abgesteckte Platz”, but then used as a 
name for this angel analogously with the use of מקום‎ (Place) as a 
metaphor for the Godhead. 

Grünwald says, in Jahrbuch für Jüdische Geschichte und Literatur, iv. 
127-8, that Metatron signifies ‘palace, place, abode’ and is parallel 
with the Divine Name .מקום‎ It is an intended symbol of the 
relation between Makrokosmos and Mikrokosmos. 

3. Jellinek, Beiträge zur Geschichte der Kabbala, à (1852), 4 seqq. 
gives pérpov (measure, rule) as an alternative explanation of 
Metatron, on the assumption that Metatron was identical with Horos. 

One of the secondary names given to Metatron, viz. the ,מיטרון‎ 
might perhaps be regarded as supporting this derivation. But that 
this ‘name’ is merely a formation on the basis of מטטרון‎ is more 
probable: the מיטרון‎ is in the enumerations of the names of Metatron- 


I Frankel, Zeitschrift, 1846, p. 113. Levy, Neuhebrüisches und Chaldäisches 
Wörterbuch, etc. iii. p. 87. F. Weber, Jüdische Theologie, 2nd ed. Leipzig, 1897. 
Cf. below. 

2 Max Griinbaum, Gesammelte Aufsdtze zur Sprach- und Sagenkunde, etc., ed. 
Perles, Berlin, 1901, p. 74. | 


ORIGIN OF THE WORD METATRON 135 


accompanied by other variants of a similar appearance, such. as 
,מיקון ,מינון ,מוטרון‎ etc. 

4. The connection of the word Metatron with Nb (rain) is 
a comparatively late cabbalistic device and was perhaps never in- 
tended as an actual derivation: YR. i. 56 b, Bodl. Ms. MICH. 175, 
foll. 20 b, 21 a. (Cf. above, p. 127.) 

Possibly the above-mentioned passage in YR. was known to 
Danz, since he declares (op. cit.) that Ruben Hoschke contended 
that Metatron is called metator because he is appointed over the rain. 
Danz comments upon this interpretation: on this assumption Meta- 
tron would equal Imbrifer, Imbricitor, SuBpodopos. 


5. Metatron was explained as derived from ‘mediator’ by Heinrich 
Gebhard, in Programma.* 

Hengstenberg, i in Christologie, iv. 324, regards this derivation as the 
most probable next to that from metator. Against it speaks, in Heng- 
stenberg's view, only the fact that the word mediator does not occur 
in Jewish literature. 


6. The derivation from mater—unyrnp—matrona— NND is 
of late origin and dependent upon the cabbalistic speculations on 
Metatron’s connection with or identity with the Sekinä as matroniba. 
It is given by Bahya (as applying to Metatron in his higher aspect, 
i.e. as the counterpart of Sekina).? 

Levi ben Gerson, on Prov. 18, defining Metatron as ‘active in- 
telligence' פועל‎ bow. states that the word Metatron is derived 
from the Latin word for ‘mother’ (i.e. mater). This passage was 
pointed out already in Pugeo Fidei, 1651, p. 392 b. 


7. Max Griinbaum, op. cit. pp. 74 and 124, points out the Arabic 
equivalents of ‘Metatron’: wg,hle (as the name of an angel in 
the theology of the Druses) and ws plat. (from Mas‘udi, ii. 391). 
He cites Eichhorn, Repertorium, xi. 100, 128, 189. 

It is a strange coincidence, that the two Arabic forms evidently 
correspond to the two variants of Metatron, viz. מטטרון‎ and 
mono. The dependence on these is obvious. 


8. Metatron > ‘TW. (Cf. Ra&i on Exod. 23?!, note on ch. 12° and 
48 D!, p. 174 bottom.) On the basis of the equal numerical value 
(314) 65 ממטרון‎ and ‘yw Bartoloccius? explains the origin of 


I Pointed out by Schoettgen in Horae Hebraicae et Talmudicae, p. 739. 
2 Comm. on the Pentateuch, on Ex. 23%. 
3 In Bibliotheca Magna Rabb:nica, i. 234. 235. 


136 INTRODUCTION 


the word Metatron as follows: the angel mentioned in Ex. 23?? 1s 
Mikael, the custodian of Israel (cf. George Foot Moore above, 
p. 131); the Divine Name inherent in Mikael is. "nt (God 
Almighty), since God, operating all the miracles of the guidance of 
Israel through the desert “‘per ministrum suum principem Michae- 
lem”, must needs communicate His omnipotence to Mikdel ‘‘ quan- 
tum necesse fuerat ad populi Israelitici commodum". “Unde 
Michaël quasi *'" hoc est Omnipotens, erat dicendus. Sed 
Cabalistae ne Dei nomina Angelis proprie attribuere viderentur, pro 
*"/ substituerunt |J" Mattatron quod per NYY numerum 
conficit 314 ac ‘TW. Mattatron igitur volunt esse Angelum 
ductorem populi, et directorem Mosis....Ex his igitur patet quod 
Mattatron est nomen fictitium Cabalsticum ad hoc tantum excogi- 
tatum, ut ex eo numerus 314 elici possit." Mltatron is thus, acc. 
to Bartoloccius, simply a cabbalistic gematrical device, having no 
lexicographic derivation. No wonder that he exclaims: “In hoc 
apparet, quam sublimis sit ista Cabalistica scientia. ..ex qua quidlibet 
ex quolibet fieri potest”. 


(5) Metatron derived from pera and 0. 

J. H. Maius, in Synopsis Theologiae Yudaicae (1698), p. 72, is the 
first writer known to have suggested the two Greek words wera and 
Opovos as conjointly furnishing a possible derivation of Metatron. 

Maius suggests that Metatron indicates the ovvOpovos of the 
Most High, the co-occupant of God’s throne. 

J. Fr. von Meyer, Blätter für höhere Wahrheit, vol. iv (1823), also 
interprets Metatron as “der Mitthroner Gottes” (0 péroyos rol 
Üpóvov) who is seated at the right hand of God. 

Meyer thinks that the Jewish conception of Metatron forms an 
exact counterpart of the Christian conception of the Son of God, 
hence points to Rev. 3?! as a parallel. 

Ad. Franck, La Kabbale, supports the same derivation. He points 
to the cabbalistic representation of Metatron as the president in the 
world of Y*szrà (Franck is probably thinking of the passage in the 
Massekep "^silub containing this representation), and next under the 
world Beri’& with the Throne (Metatron = next to the Throne?) 
(ed. Jellinek, p. 435, n. 2). 

The same view is supported by Grätz," Luzzato,? Steinschneider? 
and Bischoff.4 


I Gnosticismus und Fudenthum, p. 44. 2 Kerem Chemed, iv. p. 179. 
3 Die fremdsprachlichen Elemente im Neuhebräischen, Prague, 1345. 
4 Die Kabbalal?, Leipzig, 1917, p. 37 ("Nach-Throner, Gottes Stellvertreter"), 


ORIGIN OF THE WORD METATRON 137 


Salomon Munk? and Moise Schwab? interpret Metatron as merà 
@pdvov, “placed at the side of the Throne”’. 

F. Weber, Jüdische Theologie,3 considers the derivations pera- 
Üpovos and perardpavvos equally admissible. The sense would, 
acc. to him, in both cases be ‘‘der nachste nach dem Herrscher”’. 

Cf. also Eduard Meyer, Ursprung u. Anf. d. Christentums, vol. 11. 
p. 341 and vol. iii. p. 649. (Vide above, p. 131.) 

W. O. E. Oesterley and G. H. Box, The Religion and Worship of 
the Synagogue (and ed. 1911), pp. 196-204, on the irrefutable claim 
that “the name (Metatron) must originally have given some indica- 
tion regarding the functions of this personality” maintain that the 
derivation from Metathronos, or perhaps Metatyrannos, is the correct 
one, a derivation which accords with the functions of Metatron. 
(These are set forth at length.) 

It is to be noticed, that the derivations from the Greek words under 
consideration are represented somewhat differently by the different 
vindicators of the etymology, viz. 
| as perà Opovov: J. H. Maius, S. Munk, M. Schwab; 

as uerà. Ópóvov or ueraÜpóvios: Luzzatto; 
as ueráÜpovos: J. F. von Meyer, Franck, Weber, Bischoff, 
Box and Oesterley. 


The derivation is applied in two different senses, viz. 


(x) as equivalent to gvvÜpovos, co-occupant of the Divine 
Throne: J. H. Maius, J. F. v. Meyer, Ed. Meyer. 


(2) as signifying the celestial being next to the Divine Throne, 
occupying the next rank to the Divine Ruler, the representative of 
the Most High: Franck (?), Schwab, Weber, Bischoff, Box and 
Oesterley. 


Of these different modes of interpretation that regarding Metatron 
as equivalent to a'UvÜpovos can be easily dismissed. There is not 
a single instance in any known Jewish source of Metatron being repre- 
sented as the co-occupant of the Divine Throne. 

On the other hand, the interpretation of Metatron as denoting a 
celestial being who was next after the King of the World, the representa- 
tive of the Most High, is that which of all interpretations proffered 
best accords with the essential character assigned to Metatron in the 
earliest representations of him, above all in our book. 


1 Palestine, in Univers (1835 seqq.). 

2 Vocabulaire de l Angélologie, etc., Paris, 1897, p. 170 sub voce. 

3 Ed. by Delitzsch and Schnedermann under this title, Leipsic, 1897 (as the 
2nd ed. of Weber's work previously edited with a different title). 


138 INTRODUCTION 


Of the two derivations conveying the sense “next in rank to the 
Divine Ruler” (Box-Oesterley), viz. nerarupavvos and perá + 
Üpóvos, the present writer gives preference to the latter, on the 
ground that the idea of the ‘throne’ plays a central part in the conception 
of Metatron. 

Hence it may be suggested that the exact interpretation of the word 
Metatron is: 


The celestial being who occupies the throne next to the Throne of 
Glory (the Divine Throne), or 


the Throne next to the Throne of Glory (using the early terminology 
acc. to which ‘throne’ = ‘occupant of a throne’; see below, p. 142), 
or lesser Throne (= lesser YHYH; cf. ch. 12). 


As regards the derivation of ‘Metatron from pera+ Opdvos 
this need not be contemplated as a new formation in the strict sense 
of the word. It would simply, from the beginning, have been a 
shortened form of an expression defining the character or position of 
the celestial being in question. This expression might have been: 
“he whose throne is (the most glorious) next to the Throne (i.e. the 
Throne of Glory)” or “the throne greatest next to the Throne”, in 
Greek: of (6) Üpóvos péywa Tos pera. [róv] 0póvov, ó Opdvos 6 
peyıoros nera [röv] 0póvov, or similarly. In all such expressions 
the words pera Opévov would form the last and essential part of 
the definition, and might, when the conception had become established 
in this form, be shortened into (6) pera Opdvov. The last would, 
in a hebraized form, most naturally be .מטטרון‎ 


This explanation of the name accords perfectly with the character 
that seems to be essential and original in the earliest representations 
of Metatron, as far as they can be traced: 


(1) The representations of Metatron in 3 Enoch decidedly picture 
Metatron as the angel who, as God’s representative, is seated upon a 
throne of his own. This throne is, moreover, explicitly stated to be 
‘a reflection of the Throne of Glory”, a lesser copy of the Throne of 
Glory (ch. 101( 

On this throne Metatron is seated as the-Holy One is seated on His 
Throne, only that Metatron’s throne is placed, to denote its secondary 
rank, ‘‘at the door of the seventh Hall” (chh. 1o?, 48 c? 8). Metatron’s 
enthronement and his investment with all the splendours forming 
part of the enthronement, or being corollaries to it, constitute the 
central picture in the Enoch-Metatron fragments (chh. 10-15, 
48 C5), 


ORIGIN OF THE WORD METATRON 139 


(2) 3 Enoch further actually associates the name Metatron with the 
enthronement of this celestial being, hence implicitly connects the 
word Metatron with the word ‘throne’. 

It is highly significant that, acc. to the large Enoch-Metatron piece 
(chh. 3-15), Enoch, in the course of his elevation and transformation 
. into a high angel-prince, is not officially pronounced in the heavens 
as Metatron until immediately on his having been enthroned by the 
Most High: ch. 10°. 

The expressions in the smaller Enoch-Metatron piece, ch. 48 c5, 
are, in fact, more or less equivalents of the Greek expressions suggested 
above. 

(3) Also in the Talmud the significance of ‘Metatron’ as the angel 
seated on a throne as his Master is easily attested. 

It is evident that in the passage in TB. Hag. 15a the essential 
distinction of Metatron, which caused such a disturbance to ‘Aher’ 
and which the Talmudists are anxious to explain in a ‘rational’ 
manner, is his being ‘seated’ (= as the Holy One himself), whereas 
the other angelic beings are standing. This distinction is, moreover, 
such a well-established feature in the Metatron-conception that the 
Talmudists are unable flatly to deny it. Metatron, they say, was 
seated (one might add: as his name suggests) by permission from the 
Holy One, but the reason why he was allowed to be seated was 
simply his function of ‘scribe of righteousness’ (cf. above, on ‘the 
conceptions of Metatron in Talmud, Midras and Targum’, pp.goseq.). 

(4) This interpretation of the name of Metatron gives the key to 
an understanding of the other features of the Metatron-conception. 
Thus, as the angel enthroned on a throne next to that of His Master, 
Metatron will naturally be identified with any angel-prince that before 
had been regarded as the angel nearest to the Godhead or as the 
representative of the Most High—or will take over the functions 
assigned to that angel. On this basis the following functions or 
identifications of Metatron are easily explained, viz.: 

(a) the identifications with the Angel of YHUH, who bears the 
Ineffable Name (after Ex. 23?0—7?), with YAOEL or YEHOEL (Zpoca- 
lypse of Abraham, chh. 1o, 12, etc.; cf. Jael (name of God) and 
Joel (archangel) in Vita Ad. & Ev. 29*, 33?, Ap. Moses, 43°, and 
“the Lesser YHUH”. | 

(b) with the angel of the Presence (Book of Fubilees, 177 *°, 
oannx:, the Angel of the Face, cf. 2? 18, 15??, 311%; ı En. 40), 
in fact only another designation of the bearer of the Ineffable 
Name. 


140 INTRODUCTION 


)6( many functions of MIKAEL, the highest of the angels in the 
earlier angelology, are transferred to Metatron (cf. above). 

(d) Metatron identified with the Prince of the World, God's vice- 
regent over the world, etc. 

(e) with the Na‘ar, the ‘Abed, the Principal Servant of the Most 
High, the Chief of the Service, etc. 

(f) with Enoch who in the ‘‘Enoch Literature” tended to 
occupy the most exalted position in the Presence of the Godhead. 
(In fact, this derivation seems to give the only reasonable explanation 
why the figure of Metatron was at all introduced into the Enoch 
Literature.) See 2 En. 21?, 225 9:19, cf. 1 En. yo. 


(5) The objections raised against the derivation from pera and 
Üpóvos will be seen to be invalid as applied to the derivation 
suggested here. 

The two foremost objections: (a) that the Rabbis or mystics who 
introduced the celestial figure in question would not have invented 
a new word, *ueráÜpovos', but would, if the word was at all of 
Greek origin, have chosen the avv@povos, and (b) the impossibility 
of conceiving the formation of a new Greek word by the ‘Rabbis’, 
do not apply here: (a) Metatron is not = ov povos, and (b) Metatron 
is acc. to the present assumption not derived from a new formation 
of the type of ueráÜpovos. 

The only objection applying here is this: the Greek 0 of Opóvov 
` would not have been transcribed t), but jì (the word would have been 
.(מטטרון +56 מטתרון‎ 

The answer to this objection is: 

(a) since perá must be transcribed {4 with {4 the law of assimilation 
would naturally tend to transform a P immediately following into a t5. 

(b) it is a false supposition that the Greek @ is always transcribed, 
in Hebrew and Aramaic, n. On the contrary there are numerous 
instances of Hebrew-Aramaic words borrowed from the Greek, in 
which 0 has been transcribed t3. Krauss in Griechische und Lateinische 
Lehnwérter gives several such words. To the instances adduced by 
him the following may be added: 

Gvwwvos (TB. Hull. 25 a, 66 b).‏ = אטונם 
dvOwa (TF. Kil. ix. 32 a; TF. Mo‘ ed Qat. iii. 82 a).‏ = אנטיניא 


NA^ b*h3N — dvÜUmaros(TJ. Meg.ii. 74a; Ber. v. 9 a5 Eccl. R. to Eccl. 38 
Lev. R. 12). 
אסמנים‎ = 6006/05 (M. Yomä iii. 5,. 
סונטמא‎ = ovvOypa (Lev. R. 12). 
ספטין‎ = 00000 )1105, Kelim B. Mes. v. 6). 


ORIGIN OF THE WORD METATRON I41 


(T}. Gift. vi. 48 c).‏ dvOpwrosעטא‏ = קגטרופום 
("2 .04() .1078 ) 6000008 = טיסברא 
spon = WAaxos (TB. Gizt. 28 a; TB. B. Mes. 20 b).‏ 
ws = Oéarpor (Cant. R. beg.).‏ 
seat = Gewpnrys (Pes. R. Friedm., 201).‏ 
ny =Opicoa (TB. Meg. 6a; Sifre Deut. 354; Num. R. 13;‏ 
M.* Ab. Zar. ii. 6).‏ 
bha = ri0os (M. Ros ha $Sana, iii. 7).‏ 
pea = Oupeds (Tos. ‘Erub. viii).‏ 
R. 48).‏ .016%)) 60005 = אמימוס 
Yomä, iii. x1 ; Midd. 1. 5).‏ .1) 005שש1800 = אבטינם 
bi — £906. (TJ. Ber. vi. 10 d).‏ 
t51— vá$6o (M. Sab. ii. 2). (Cf. K. Albrecht, Neuhebr. Gramm.‏ 
pp. 1o, 81-85.)‏ 

Several others could be given. If in one case or other the derivation 
from a Greek word may seem uncertain, the cumulative effect of the 
instances is quite sufficient to prove beyond doubt that the Greek 0 
was easily transcribed t3 especially in words containing t3, p» 5, "etc. 


(6) Lastly the theory must be refuted that the formation ' Meta- 
tron’ has in any way been due to a design to make its gematrical value 
equal to the Divine Name Saddai (Rashi and others), and—as would be 
the consequence of this theory—that Metatron as ‘ bearing the Divine 
Name’ was called the httle YHUH. It is quite the reverse. The specu- 
lations on the angel bearing the Divine Nameare quite early (Faoel etc., 
vide note on 12°). ‘The expression ‘the little Tao’ occurs in Pistis 
Sophia (ed. Horner, p. 6, cf. below, pp. 188 seq.). Metatron, ‘the little 
Throne’, was from the beginning evidently called ‘the little YHUH 
( Yaho)', or, perhaps better, the little Yrug was called Metatron. To a 
Jewish ear ‘the little Throne’ sounded better than ‘the little yHuH’. 
(C£. below, p. 145.) Later it was discovered that the numerical value 
of Metatron was equal with that of the Divine Name Saddai. 

` Next to that from puerd+ Opovov the derivation from Mipra 
would seem to be the most plausible. The derivation from metator, 
on the other hand, is probably caused merely by a confusion at later 
times between ' Metatron' and the word ' metator', the exact meaning 
of which might easily have been forgotten. 'Thus ‘metator’ was no 
doubt the original reading in Gen. R. 54. Perhaps first in cabbalistic 
circles (cf. above on the derivation from metator)—speculating upon 
Metatron’s function at the Creation—the ' metator' was interpreted 
to mean Metatron (as the representative of the Holy One) and on the 
basis of this interpretation of the passage the variant reading of the 
Sifre passage (and the Ylamm*déni readings adduced by Nachmanides) 


142 INTRODUCTION 


was evolved. Subsequently, when the meaning of ‘metator’ was again 
known (cf. Elias Levita, T7sbz), this was also used to interpret the 
supposed equivalent ‘Metatron’. It will be unnecessary to state that 
the other derivations, i.e. from mater, pérpov, etc., need not be 
considered. 


§ 13. ORIGIN OF THE CONCEPTION ‘METATRON’ 


ie the preceding we have been mainly concerned with the origin of - 
the word Metatron, and have come to the conclusion that it signifies 
‘the Throne next to the (Divine) Throne’ or, which would be the 
same, ‘the second Throne’. In dealing with this we have only in 
passing touched upon the origin of the conception underlying that 
word. 

The rise of the conception of Metatron cannot be explained from 
any single idea, but must be considered as a resultant phenomenon 
of the meeting and coalescence of different ideas. The various elements 


co-operating towards the formation of the conception are the following: 

(1) The conception of angelic beings called Opdvoi, evidenced 

especially (a) in Test. Levi 3°: Ev d€ TO (ovpovg TQ) MET avrdv 

> / כ‎ , . / y 
eioı Hpovoı, E£ovoiaı, (b) in NT. Col. 1:...etre Üpóvov, eire 
KUPLÖTNTES, EITE Apxal, ele EovoiaL,(c)in 2 En.20%:. . .theseventh 
Heaven, and I saw there a very great light, and fiery troops of great 
archangels, incorporeal forces, and dominions, orders and govern- 
ments, cherubim and seraphim, zhrones and many one-eyed ones.... 
The OpovoL are, no doubt, angels possessing thrones, whence meto- 
nymically called ‘thrones ’.* 

(2) The idea of 70 (or 72) celestial rulers, representing the 70 
(or 72) earthly dominions, kingdoms, or nations; these were naturally 
also considered as enthroned. Acc. to one (the earlier?) view these, as 
representing Gentile Kingdoms, were evil agencies (trace of this even 
in 3 En. 14).2 Under the influence of the Jewish fundamental doctrine 

I In the sense of celestial beings ‘possessing thrones’ the Opovo: of Col. 1% are 
interpreted by E. Haupt, in A. W. Meyer's Kr.-Ex. Komm. üb. d. N.T., ad locum, 
and by M. Dibelius, in H. Lietzmann’s Handb. z. N.T. 3. 2, ad loc. a.o. 

It may not be out of the way to point to the representations of Rev. 4?»* *'i8ov, 
Üpóvos ékevro ev rQ obpavd. . .Kal KvkXAdOev rod Opovov Vpovor ekoct kairéroapes* kai 
emt rous Opévovs eidov rots etkogL kat régoapas rpeofivrépovs kadypévovs, ib. 11™ 
kal of eikoo kal régoapes ה‎ 0603076000 oi evomrioy rod 0600 kadpuevo, éml rots 
Opövovs aurav (cf. Mt. 19°, Lk. 22°). 

The Opovor as a class of angels remain in Christian angelological systems: 
Origen, Opp. 1733, pp. 66, 70, Ephrem Syrus, Opp. Syr.i. p. 270, Pseudo-Dionysios, 
on the celestial Hierarchy, Thomas ab Aquino, Summa Theol. i. 108. 

2 On the various representations of the 70 (or 72) princes of kingdoms, wide 
notes on 17°, 187°, 307, 


ORIGIN OF THE CONCEPTION OF METATRON 143 


of God’s Absolute Sovereignty over Heavens and Earth, the celestial 
rulers of necessity became the satraps, viceroys under ‘the King of the 
Kings of Kings’, appointed as rulers by Him; in this capacity they may 
fail, or be faithless (a remnant of their character of independent evil 
agencies) and subsequently be punished.* In connection with the 
early idea of the Divine Council they were as the representatives of 
the terrestrial kingdoms also thought of as forming the Divine Bep 
Din. The ideas of @povon, ‘thrones’, and of 70 enthroned vice-regents 
of the Most High must have been assimilated at quite an early time. 
They can be traced, even after the development referred to below (3) 


שבעים כסאות של מלכות יש לן :4 .110% .468 has taken place, in‏ 


להקב "ה מעין כסאי מלכיות שבעולם כנגד שבעים אומות שבעולם.. . 
“the Holy One, blessed be He, has 70 thrones‏ וכלם אינן אלא משלו 


of kingship in analogy with the thrones of kingships in the world cor- 
responding to the 70 nations in the world. . .and they are all derived 
from Him (lit. are all from that which is his)”. The idea of 70 thrones 
here 1s evidently a remnant of the conception of 7o enthroned rulers, 
called ‘thrones’.? 


(3) Whatever may have been the first origin of the conception of 
70 (72) angelic rulers of the nations and 70 (72) councillors of the 
Most High this conception was, in various modifications, widely 
spread in the different syncretistic systems and circles, as Bousset 
has pointed out.3 Hence the speculations on this theme were inspired 
not only by the ideas which had been introduced into Jewish religious 
thought several centuries before, but also by current syncretistic 
ideas. Probably under the weight of the Gnostic representations of 
world-creating and world-dominating apyovres, and in opposi- 
tion to what was felt as dualistic notions, the 70 (72) enthroned vice- . 
regents were still more emphatically put under the absolute rulership 
of the One God; in order to mark their complete subservience under 
the Most High, they were deprived of their ‘thrones’. The under- 
lying idea being: “there is only one real ruler in heaven”, the con- 
sequence was: “there is only One Throne, or only One possessor of 
thrones in heaven, viz. the Throne of Glory and He who is seated on 

1 Cf. the 70 shepherds, 1 En. 89!! seqq. 

2 Zohar, i.173b, says: [YAW דהא שבעין הוו דאינון משתכחי תדיר בהדי שכינתא‎ 
קתדראי סחרניה רשכינתא‎ In that late work there is, thus, also a remnant of the 
idea of ‘thrones’ as independent beings and of their identification with the 7o rulers 
forming the Council of the Holy One. The writer of Mass. Hek. ii, and probably 
also the writer of the Zohar passage referred to, did evidently not think of the 


‘thrones’ or ‘seats’ as angelic beings, but took them literally. 
3 Hauptprobleme der Gnosis, pp. 358-361. 


144 INTRODUCTION 


it". But at this point of development, the conception of a second 
throne was already so firmly established as not to be obliterated ; 
this second throne was Metatron. 'l'o understand how Metatron 
could survive the extinction of the (other) Opovo:, it is necessary 
to recall the existence of other deeply ingrained ideas, viz. 

(4) The one apxwv, the leader of the world-ruling dpyovres, in 
relation to the Highest God viewed as the second or small apywv; 
in general all those Gnostic representations picturing a second, lower, . 
lesser Divinity, or Divine emanation differently expressed in different 
systems.’ It should be understood that the idea in question is not: 
to be derived from any particular system, nor figure in that particular 
system. hus M. Friedlánder,? who had a correct intuition in bringing 
the figure of Metatron under the light of Gnostic ideas, was wrong in 
deriving him from Horos. Metatron is by no means a Gnostic figure; 
the most that can be said is that Gnostic ideas have influenced the 
conception. 

(5) The most important element or complex of elements which 
gave life and endurance to the conception in question was the 
notion of the ‘angel of yHUH, who bears the Divine Name’ and the 
‘angel of the Face, the Divine Presence’, called Yaoel, Yehoel, Yoel, 
the highest of the angels, the Divine Name representing the Godhead. 
Extensive speculations must have centred round this possessor of 
the Divine Name. For this it may suffice to point to the Pseudepi- 
grapha, to the Apocalypse of Abraham, etc. (cf. above, p. 139 and 
note on 12°) and also to Philo, who calls the angel bearing the Divine 
Name: ‘dpxayyehos Kal apee Di aros dyos’, ‘Adyos Detos’ 3 
also dpxh, övona Oeod (the “Divine Name’) kar’ eikova dvôpw- 
TOS, Ó ÓpQv, Oeod eixayv,4 etc. From this conception of an angel, 
partaking of the Divine Glory (being the Angel of the Presence) and 
called by the Divine Name pin’ there arose the appellation “the 
Little yayu”. It is highly improbable that this appellation was at 
any time accepted .by the Rabbis. To Rabbinism the whole idea 
must have presented itself as the worst of all possible heresies, 
that accepting “two powers”. Even the combination itself: ‘‘ Little 
-- YHUH", whatever interpretations were applied to it, must have 

i In Mandaitic the expressions and ideas connected with the relation between 
the [Arp oy] fio and the ffyn fno [Second Life], and also, by the 


‚way, between ת'כ'0כ'י‎ fio and hofhmbn feo [Third Life] proffer many 
close similarities with the representations of Metatron (cf. above, pp. 64 seqq.). 

2 Der vorchristliche jüdische Gnosticismus, pp. 102-105. (Cf. above, p. 130.) 

3 Friedlünder, op. cit. p. 107, notes 150, 151, quoting Philo’s Quis rerum divin. 
haeres. i. 501, De Migrat. Abrah., i. 463. 

4 Philo, De confusione linguarum, 146, 147 (ii. 257). 


ORIGIN OF THE CONCEPTION OF METATRON 5 


been an abomination to a Rabbinic mind. The origin of this ap- 
pellation must be sought with some sect or mystic circle outside the 
Rabbinic fold, probably one open to and willing to assimilate current 
Gnostic-syncretistic ideas. Sects and circles of many different 
shades have certainly existed within Judaism,’ and many of these have 
borrowed freely from each other and from every other source con- 
genial to them; and have also been under the influence of current 
religious ideas. It is further to be supposed that some of the circles 
devoted to mystical subjects (and experiences) were not inimical to 
the Rabbinic teachings, just as it is impossible to deny that some of 
the recognized Tannaitic teachers found it worth their while to devote 
themselves to the mysteries of the Merkaba and Creation. In the 
circles, where the conception of the High Celestial being, called “the 
Little yuyu” was at home, this name, or at least the frequent use 
of it, under the strong influence of the Rabbinic teachings, may have 
been felt as a profanation, and, instead, Metatron, as implying the 
same, was used. Just as the Throne of Glory referred to the Holy 
One, so the ‘“‘ Little Throne”, ‘‘the Second Throne”, ‘‘the reflex of 
the Throne of Glory”, i.e. Metatron, referred to; became a metonym 
for the Little ynys. Through this assimilation Metatron became 
the centre of powerful mystical speculations, perhaps even a popular 
figure, and was able to penetrate into the Rabbinic literature. 


(6) An element that must be taken into consideration is lastly the 
figure of the Elect One and the Son of man, of the ‘ Parables’ of 1 Enoch, 


ı On this vide esp. Friedlander, op. cit. pp. 64, 65 seqq.; Abelson, Jewish Mystt- 
cism, pp. 18-26; Schechter, Doc. Few. Sect. 1. xxv, xxvi, xxviii; Gaster, The 
Samaritans, pp. 83-86, 100 et al., and cf. Reitzenstein, Mand. B. d. Herrn d. Grósse, 
pp. 37, 38; Lidzbarski, JM. xxii, xxiii. This does not imply that Judaism itself at 
any time became a ‘syncretistic phenomenon’. Even the Jewish mystical circles of 
which that behind 3 Enoch was one, are not to be designated as syncretistic: for 
this their fidelity towards and strong emphasizing of the Jewish faith, the OT. and 
even the general teachings of the schools are too marked. But on the other hand, 
it is impossible to deny that these circles, as well as the leading Rabbinic teachers, 
were influenced by syncretistic ideas, even if this influence was felt largely in a 
negative way (as incitamenta for repudiating or refuting certain ideas). At the same, 
time it must be kept in mind that there were several syncretistic formations more 
or less closely connected with Judaism. (Cf. G. Kittel, Die Probl. d. paldst. Jud. 
p. 72, n. 1.) Cf. Leo Baeck, Ursprung und Anfänge der jüdischen Mystik in 
Entwicklungsstufen der jüdischen Religion, p. 98: ‘‘ Alles das (scil. the ecstatic and 
speculative mysticism) erscheint auf dem Boden des Judentums zunächst als ein 
Fremdes, und es ist in der 'l'at nur auf die, mannigfach bezeugte, Berührung und 
Auseinandersetzung mit dem Gnostizismus, mit dieser Mischung griechischer und 
orientalischer Religionen und Mythologien, wie sie damals die Umwelt Palästinas 
beherrschte, zurückzuführen. Die kosmischen Gedanken und Vorstellungen, 
die von daher an das jüdische Denken herantraten, verlangten ihre Antwort, die 
Widerlegung oder die Zustimmung, und aus diesem Erfordernis ist diese 
mystische Richtung im Judentum, so sehr die Voraussetzungen zu ihr in ihm 
selbst gegeben waren, hervorgekommen.”’ 


OHBI סז‎ 


146 INTRODUCTION 


who at least to the circle behind 3 Enoch was, apparently, conceived 
of as one being. To understand the connection between that figure 
and Metatron two different facts must be kept in view: viz. (1) that 
Metatron is invested with most of the attributes that in 1 Enoch 
- characterize the Elect One and the Son of man; to perceive this it is 
sufficient to read side by side ı En. 46 and 3 En. 48 C?, 1 En. 61% ? 
(45°) and 3 En. 10*?, 48 c8; (2) that Metatron, however, lacks all 
Messianic character; further, is never represented as seated on the 
Throne of Glory, God's Throne; lastly, although identified with a 
human being, Enoch is not connected with the ‘‘one that looked like 
a man” of Dan. 7! (x En. 46!). In view of the close dependence of 
3 En. upon ı En., and, moreover, of the traits given to Metatron in 
3 En. upon those given to the Elect One, Son of man, in ı En., the 
avoidance of any reference to the features mentioned under (2) above 
must be considered intentional and interpreted as originating from 
a refutation of the views implied therein, and, more especially, of the 
similar views, beliefs and manners of expression current among con- 
temporary religious sects or communities. (Christian: Messiah and 
his throneship, the use of the term ‘Son of man’; Mandaean: the 
speculations on ‘Enos, the man and the Celestial Being, the ‘Upra, 
et sim.) In contrast to such views the Metatron-conception em- 
phasizes that the angel or celestial figure in question is seated on ‘a 
second Throne’, a throne of his own’ which is a lower throne, a 
reflection of the Throne of Glory. At the same time the only counter- 
part to the designation ' Son of man’ in 3 En. is the derogatory ‘\ Born 
of woman, a putrefying drop” laid in the mouth of the angels (ch. 6°). 
(Cf. the use of ‘Enos’ as the “head of the idol-worshippers’’, zb. 5.) 
It is characteristic that Enoch-Metatron in the same context is called 
‘fan elect one among the (inhabitants of the) world”, ch. 6°, and that 
he is implicitly, and in later sources explicitly, the "Adam Qadmon. 

(7) The Wisdom naturally would be connected with the Metatron- 
figure; all that the Wisdom speculation implies is so well known as 
not to need any demonstration here. It will suffice to point out that 
in 3 Enoch Wisdom and Tora are identical. The personified 
Wisdom, the hypostasis, created in the beginning (Prov. 8%) has 
been identified with Metatron; the Wisdom as the ‘secrets of the 
Tora’ (vide below, pp. 171, 172) possessed in the beginning (Prov. 
ib.) was then made a ‘possession’ of Metatron. 


1 Acorrection in the ms. T (Abbadianus 35) and in the so-called ‘second group’ 
of mss. of 1 Enoch read ‘his throne’ instead of ‘my throne’ in 1 En. 51°. What 
deductions bearing on the present question may be rightly made from this is difficult 
to decide. 


ANGELOLOGY (A I) 147 


$14. THE ANGELOLOGY OF 3 ENOCH 


T various traditions concerning names, classes, order of ranks, 
number, functions and nature of the anel: that are embodied 
in 3 Enoch, may be arranged under the following divisions: 

(1) Those contained in the part of the book, which is entirely 
devoted to the exposition of the hierarchy of angels and to the 
descriptions of the different angel-princes and classes of angels, i.e. 
the ‘angelological section’, chh. 17-22, 25-289. Within this angelo- 
logical section again are to be distinguished at least three independent 
systems of angelology: 

(a) ch. 17, in the following referred to as A 2; 
(b) ch. 18, in the following referred to as A 3; 
(c) chh. 19-22, 25, 26, supplemented by chh. 27, 281-8, referred 

to as A I. 

(2) Those contained in the remaining parts of the book: 

(a) in the chapters dealing with the Judgement, the performance 

of the Q'dussa, the fate of souls and spirits, etc., chh. 287-47; 

(b) in the Metatron-pieces, chh. 3—16, 48 B-D 1, 2; further in 

23 and 24; 

(c) in the fragments, chh. 15 8, 22 B and c. 


A. The angelology of A 1 (chh. 17-22, 25-28°). 


A I, the largest and most elaborate of the angelological systems of 
3 Enoch, does not contain a systematic treatment of all the hosts of 
angels. It deals only with the highest classes and angel-princes, 
namely those functioning by the Divine Chariot (the Merkaba) with 
the Throne of the Godhead. It is evident, however, that the said 
chapters are only the latter part of a more comprehensive angelo- 
logical treatise (cf. beg. of ch. 19 and note). As to the contents of the 
former (lost) part of this treatise it is useless to proffer conjectures. 
Cf. notes on chh. 178 and 19!. That the section knew of other angelic 
orders besides the Mar GOA nEn ENS and angels of the Throne is 
apparent from e.g. ch. 19°. 

The order of classification is one proceeding from the - to the 
higher classes, treating first of the five angel-princes appointed over 
the five angelic classes by the Merkaba (i.e. the Divine Chariot, 
derived from Ezek. 1 and 10), and then of the five angels in the im- 
mediate proximity of and functioning by the Throne, the supreme 


10-2 


148 INTRODUCTION 


part of the Merkabà, being the seat of the manifested Godhead. Thus 
the order is the following: 

(1) The Wheels (Hebrew: Galgallim) of the Merkaba under the 
prince Rikbiel (from rekeb = chariots). The name Galgallim is derived 
from Ezek. 10% ® 18, "The Galgallim play the part of the ‘Wheels’ of 
Ezek. 1 and 10, i.e. they carry the Merkaba. They are at the bottom 
of the Merkata-structure: “‘the feet of the Hayyop are resting upon 


them” (19°). The word Galgallim is used instead of the originally ._ 


equivalent ’Ofannim (in Ezek. 1 and 10 more commonly employed 
than Galgallim), apparently because the ’Ofannim are already definitely 
associated with another, higher order of Merkaba-angels (the ’Ofan- 
nim of ch. 25). ‘The Galgallim of ch. Ig are only just emerging as a 
specific class of angels; in vss. 2 and 3 they are depicted more in the 
form of ‘wheels’ in the strict sense of the word than as angels. See 
further note on ch. 19. | 

The Galgallim are eight in number, “two in each direction” (19°). 
The expression “two in each direction” is no doubt deduced from 
Ezek. 116 (“as it were a wheel in the middle of a wheel”) and 10%, 
thus making one pair of ‘wheels’ for each of the four Hayyop. 

The function of the prince of the Galgallim, Rikbiel, is not defined 
—in contrast to the case of the princes of the four subsequent classes 
of Merkäbä-angels. 

The Galgallim, besides carrying the Merkaba, share with the higher 
Merkaba-angels in the performance of the Celestial Song (vs. 7). 


(2) The prince Hayyliel and the four Hayyop, chh. 20, 21. The four 
Hayyop (derived from Ezek. 1° seqq.) are next above the Galgallim. 
They have four faces, four wings (cf. Ezek. 1%: #8), and crowns on their 
heads. The only function of these angels mentioned in the chapters 
in question is the utterance of the responses of the Q‘dussa, in the 
right and timely performance of which they are prompted by Hayyliel, 


the prince appointed over them. 


(3) Above the Hayyop are the K°rubim with their prince Kerubiel, 
ch. 22. The high position assigned to Kerubiel is marked by an ex- 
travagant description of his glorious and awe-inspiring appearance. 
The conception of the K*rubim, as it appears here, is mainly derived 
from Ezek. 10. They are four in number (vs. 15), in accordance with 
Ezek. ro}: #1, 22, They utter song and praise (vss. 12, 13, 15). But 
they also appear as God’s messengers (“‘do the will of their Creator”, 
vs. 16). The description in ch. 22 preserves traces of the old idea of 
the Kerubim as the vehicles of the Sekinà: this is implied by the 


ANGELOLOGY (A1) 149 


expression “the chariots of the Kerubim" (vs. 11). Similarly "the 
Sekinà is resting upon them”, “the splendour of Sekinà is on their 
face” (vss. 7, 13). To them is applied the OT. expression ‘‘who 
- dwelleth on the Kerubim ", referring to the Most High (vss. 12, 16, 
cf. 1 Sam. 4*, 2 Sam. 6°, 2 Kings 1955, Is. 3715, Ps. 80?, 99!, 1 Chron. 
13°, Ezek. 9%); ‘above their lofty heads abides continually the glory 
of the high King" (vs. 12). Cf. Ezek. 117%, 1019, 

. The conception of the Kerubim drawing (or being) the chariots 
on which the Most High rides through the heavens—in accordance 
with 2 Sam. 22!!, Ps. 18!0—viz. when leaving the Throne and the 
Merkaba, is not attested in ch. 22, but it is perhaps to be discovered 
in ch. 23°. 

The “Kerubim of the flaming sword” (Gen. 3%) are perhaps 
remembered in the explicit reference to the sword of Kerubiel in 
vs. 6. | 

KERUBIEL, the prince of the Kerubim, acc. to vss. 11, 12 and 16, 
has charge of the chariots of the Kerubim and exercises the function 
of supervision and attendance on the Kerubim. 

(4) The prince ’OFFANNIEL, appointed over the "Ofannim, is next 
above the K*rubim and KFRuBIEL, ch. 25. Of the "Ofannim (derived 
from the theophany of Ezek. 11. 16 19-21, 318, 108 et passim) the details 
given are scanty (vss. 5—7). Not even the number of these angels is 
defined, although it is probably to be understood as four: the exposi- 
tion of the section supports the picture of a Merkaba m*rubba‘ ab— 
to use the technical term frequent in later cabbalistic works. The only 
function explicitly assigned to them is the “‘ praising their Creator” 
vs. 5). | 
To the chieftain of the ’Ofannim, ’OFFANNIEL, more space is given. 
Besides ascribing to him the inherent function of attending and 
supervising the 'Ofannim, the description shows traces of a conception 
of ’OFFANNIEL as especially connected with the course of or sphere of 
the moon (vs. 2, cf. note ad Joc.). Elsewhere in the book (chh. 1419, 
175) 'OFFANNIEL is explicitly stated to be the prince set over ‘the globe 
(wheel, ’ofan) of the moon”, and this might have been the earlier 
character in which this angel-prince was conceived. 

(s) Above the 'Ofannim and "OFFANNIEL are the S*rafim under the 
prince S*rafiel. They may here be called the highest class of Merkaba- 
angels proper. They, in common with the four other classes, share in 
the performance of the Celestial Songs, especially the O’dussa. But 
they seem further to have had the special function of transmitting 
documents or petitions to the Most High. To them Satan—as chief 


150 INTRODUCTION 


of the Accusers—together with the two ‘‘princes of kingdoms” re- 
presenting respectively the two chief Gentile Empires, Persia and 
Rome, hand over the documents of accusation against Israel, “that 
they may present them before the Holy One, blessed be He" (vs. 12, 
cf. note ad loc. on the quoted sentence). At the same time it is 
stated, that the Serafım take sides with Israel, in so far as “they 
burn the writing tablets of Satan in the fiery river "—they are counted 
among the angels pleading the cause of Israel (cf. the "angels of 
Mercy”, ch. 33%). 

The number of the Seräfim is given as four (vs. 9) in correspon- 
dence with that of the Hayyop, the K¢rubim and the pairs of Galgallim. 
The description of the prince of the Seräfim, S®RÄFIEL, is extrava- 
gant, but the details do not materially differ from those of most 
descriptions of high angel-princes: the radiance and splendour of his 
appearance—Kdbod-—the innumerable eyes, etc. One statement, 
however, is somewhat surprising, in giving a ‘name’ to the ‘‘crown on 
his head”: it is called “the Prince of Peace” (vs. 8, Is. 9°). This is 
only paralleled by the passage in the R. ISma‘el version of the Sz'ur 
Ooma, according to which the crown on the head of the manifested 
Godhead bears the name of ‘Israel’ (Bodl. opr. 467, fol. 60 b). It is 
possible that the interceding or pleading function of the Serafim at 
the Judgement may have been thought of in the application of this 
name which naturally is meant to refer to the character of S“RAFIEL as 
the prince of the Serifim. The function assigned to s®RAFIEL is 
conform to that of the princes of the other classes of Merkaba-angels; 
he has charge of the Serafim and teaches them song, praise and the 
right performance of the O*dussa. 

With the Seräftm-sSERAFIEL, as has been pointed out above, the 
highest order of the ‘Merkaba-angels’ proper is reached, and the 
remaining part of the section turns to describing the angel-princes 
above them, who, by way of distinction, may be called the ‘ Throne- 
angels’ or ‘ Throne-princes’. Together with the transition from the 
Merkaba-angels to the Throne-princes there occurs a change in the 
representation of the Throne itself, a change already marked in the 
closing verse of ch. 26: the Throne which in the aforegoing part is 
always referred to as the ‘Throne of Glory’ is henceforth seen in the 
two aspects of ‘Throne of Glory’ and ‘Throne of Judgement’, the 
latter of these aspects being apparently represented as the higher. 
The expression ‘Throne of Glory’ probably refers to the presidency 
of the Most High over the angels and angel-princes, the “Throne of 
Judgement’ is associated with His rulership or government of the 


ANGELOLOGY (A 1) 151 


Universe and His judicature over the inhabitants of the world. Here, 
as elsewhere, the ‘Judgement’ (Din) is to be understood in a wide 
sense, including forensic and executive judgement as well as govern- 
ment in general. 

Consequently, the angel-princes of the Throne are represented as 
functioning primarily at the Judgement, or in the ‘ Council of the 
Holy One’. 

(6) RADUERIEL, ch. 27. RADUERIEL is above the Seräfim and is 
appointed “over the Zreasuries of the books” and especially over the 
‘Case (delusgöm)’ containing the “‘ Book of Records”. The “Book of 
Records” is opened and read at the sitting of the Celestial Court 
(Béh Din sel-ma‘la), presided over by the Most High. The ‘Book’ 
is essentially a ‘book of Judgement’, and is supplemented. by other 
‘books’ of similar character (vs. 2), all conceived of as containing the 

‘records’ of men’s deeds. u 

(For the general ideas of “Books of Records,” etc., vide Charles’s 
exhaustive note on 1 En. 47? and Box's note on 4 Ez. 67°.*) 

The seals of the delusgöm are broken by RADUERIEL and the books 
taken out and delivered by him to the Most High. 

In passing, reference is at this point of the description made to the 
angels called ' Scribes' (vs. 2) who read the books before the Celestial 
Béb Din. It is noteworthy that the Scribes who elsewhere (chh. 
1893-332, TB. Hag. 15 a—Metatron as scribe—et freq.) are assigned 
a very high position in the heavenly hierarchy, in the present angelo- 
logical system play quite an unimportant part; they are not even 
given a definite place in the scheme. They are, in fact, represented 
less as Scribes proper than as Readers. 'The essential function of the 
Scribe(s), the recording merits, demerits and Divine decrees, is here 
in all probability understood as adhering to RADUERIEL, as he, not the 
so-called Scribes, has control of the ‘ Books’. 

RADUERIEL, aS iS pointed out in the note on vs. 1, is probably 
identical with VRETIL of 2 En. 22! 1?, ** one of the archangels who was 
more wise than the other archangels and wrote down all the doings of 
the Lord", to whom the Lord said, *' Bring forth the books from my 
store-places, etc." 

VRETIL, besides being the keeper of the books, is explicitly stated to 
be the Scribe (“wrote down...”). 

Although primarily functioning at the Judgement, RADUERIEL is 


V W am 


also concerned with the Qedussa (vs. 3). But, in common with the 


ı R.H. Charles, The Book of Enoch or ı Enoch, and ed. Oxford, 1912, pP. 91, . 
92 n. G. H. Box, The Ezra-Apocalypse, p. 74. 


152 INTRODUCTION 


‘Irin and Qaddi8in of ch. 28, he does not himself take part in chanting 
the O'dus$a. In this connection a remarkable statement is made 
(vs. 3): ‘out of every word that goeth forth from his mouth an angel 
is created and he stands. . . and utters a song”, at the time of the per- 
formance of the Qdussa. (Cf. ch. 404, TB. Hag. 13a, Gen. R. 
78,, Lam. R. 34,.) Thus the essentially Divine power of creating 
song-uttering angels by a word of speech (a dibbur) is here trans- 
ferred to RADUERIEL. Vide further note on vs. 3. | 

If the representation is original, it shows that this angel was 
assigned an exceptionally high position in relation to on one side the 
Godhead, on the other side the other angels. 

It is possible that the central feature of the conception of RADUERIEL 
was that of Scribe and Recording Angel (cf. Ezek. 9?!, Dan. 12}, Pirgé 
' Abop, iii. 16, Tanhuma, ed. Buber, p. 17, Y. Targum on Ex. 24}, 
Asc. Isaiae, ix. 21). The conception shows affinities with non- 
Israelitish conceptions, e.g. of Nabu! and Thot. 


(7) Above RADUERIEL are the highest princes mentioned in the 
present angelological section, the Watchers and Holy Ones, named 
with the Aramaic terms of Dan. 419 “Trin and Qaddisin, in singular 
‘Tr and Qaddis (ch. 28). They are four in number, two ‘Irin and two 
Qaddi&in (vs. 5), and each of them is equal to all the rest of the angels 
and princes together (vs. 1). 

These angels form the Council of the Almighty. “‘He doeth 
nothing in His world without first taking counsel with the ‘Irin and 
Qaddisin" (vs. 4). 

Their activity is, however, not ltmited to that of giving counsel to 
the Most High, but they also exercise definite power over the inhabi- 
tants of the world and the empires and kingdoms on earth. Tt is they 
who give effect to the decrees of the Most High “‘over the kingdoms 
of men”: “they abase to the ground those that are proud and they 
exalt to the height those that are humble" (vs. 6), an evident allusion 
to Dan. 44 02, Note that the same power is ascribed to the 70 princes 
under Metatron in ch. 48 c?. 

According to vs. 8 the ‘Irin and Qaddi8in are the ‘court-officers’ 
who ‘‘raise, argue and close every case that comes before the Holy 
One...when He is seated on the Throne of Judgement". 'This verse, 
however, is not to be included in a I (see note on vss. 7-10). It forms 
part of a representation of the “Irin and Qaddi8in as a larger number 
of high angel-princes (vs. 9), identifying them in chh. 2g and 30 with 


I Cf. the representation of Nabu in Gunkel, Archiv Wiss. i. 294-300 


153 


eo oan ₪ = 


ANGELOLOGY (A 1) 


The angelological system of chh. 19-22, 25-299. 


HQB"H (Sekina) 


Ir . Throne of . Ir 
Qaddiá . Judgementand . Qaddi& 


Throne of 
Glory 


RADUERIEL (Scribes) 


Treasuries of the books (etc.) 


oo S*rafiel — four Serafim oo 
(Satan, Sammael and Dubbiel accusers) 
oo 'Offanniel— (four) 'Ofannim oo 
oo Kerubiel—four Kerubim oo 
oo ae sur Hayyop oo 
o 
oo Galgalliel—eight Galgallim o o 


encompassed by the four winds, and Ra‘sm ye-Ra ‘88, 
Four rivers beneath them. 
Clouds. 

Hosts of angels: SalliSim, para8im, gibborim, sebä’im, 
gedudim, memunnim, särim, haylim, meSärepim, 
mal'akim degalim. 

Song-uttering companies. 


oo tH e) zZ 


154 INTRODUCTION 


the 72 princes of kingdoms. A x is probably to be regarded as ending 
with vs. 6. 

The conception of the four “Irin and Qaddi8in no doubt belongs 
to the same range of ideas as that of the “Four Presences” of 1 En. 
40-417, although the four Presences are, 2b.ch.40?,said to be '' different 
from those that sleep not” (i.e. the Watchers, ‘Irin). The Four 
Presences are, like the *Irin and Qaddi&in, set over the activities and 
affairs of the terrestrials (1 En. 409: ") and they are connected with the 
Judgement (1 En. 40°, 41% 0 : 

It is noteworthy Ee the ‘Irin and Qaddi&in are the only angel- 
princes of the present section who are explicitly stated to wield 
executive power over men, and only the three highest grades of angels, 
the S*rafim (ch. 26%), RADUERIEL (as Keeper of the Book of Records) 
and the “Irin and Qaddisin are stated to be in any way connected with 
the affairs of men. That is to say, that the highest aspect of the angelic 
(and Divine) activities is that of the rulership and judgement of man. 
The same idea is revealed in the tendency to represent the Throne 
in its highest aspect as the Throne of Judgement (vide above). 


B. The angelology of a2 (ch. 17). 


Note. The systems of angelic hierarchy of a 2 and a 3 are sissies 
different from that of a1. Not one single specified angel, order of 
angels nor angel-prince is, as regards function and name, common to 
A 2 and A 3 on one side and A 1 on the other. 

One angelic name, 'OFFANNIEL, occurs both in a3 and ar, but the 
very fact that this name in the two systems is used to denote two. 
different angelic figures is conclusive proof of the disparity between 
these systems. To A 2 and A 3 are common the conception of angel- 
princes set over the different heavens (171°, 18% 2). 

That A 1 is not a sequel to A 3 is evident from a comparison of the 
end of ch. 18 with the opening sentence of ch. 19 (cf. note on ch. 
19t). But stronger evidence is to be seen in the fact that ch. 18 (A 3) 
represents a complete system in relation to A 1: the highest angel- 
princes, those of the Throne, the Judgement, and further the Re- 
cording Angels, are all contained in the final part of the exposition of 
ch. 18, just as they are the subject of the last chapters of a 1 (chh. 27, 
28) though in a different form and with different names. 

r No doubt the ‘Watchers’ of the Pseudepigrapha were in the original Hebrew 
(-Aramaic) texts termed ]"Yy. Cf. in Schechter's Fragm. Zadok. p. 2, 1. 18: 
.עירי השמים‎ 

2 Cf. Charles, The Book of Enoch or 1 Enoch, and ed. Oxford, 1912, p. 77, 
notes on 1 En. 40? *, 


ANGELOLOGY (A 2) 155 


That a 2 cannot be regarded as an introduction to A 1 is scarcely 
less evident. Apart from the occurrence in both of the angelic name 
’OFFANNIEL in different connotations, the order in which the ranks of 
the angelic hierarchy 2 are presented is in A 2 regressive, in A I again 
progressive. 

The last verse of ch. 17, however, describing the 72 princes of 
kingdoms in Ragi* (the second heaven) might possibly be a fragment 
of the missing former part of A 1, the latter part of which is preserved 
in chh. 19 seqq. 

It begins with the phrase Qn למעלה‎ (“above them”), the 
characteristic opening expression of the different chapters of Aı in 
introducing a new, i.e. higher, order of angels or angel-princes. This 
verse also seems to be more akin, in phraseology, to A r than to a 2, 
e.g. in dwelling on the splendours and adornments of the angel- 
princes. 

If 178 be regarded as a fragment of the missing part of A 1 it would 
also indicate the general structure of this missing part, viz. as a de- 
scription of the various angelic inhabitants of the six lower heavens, 
178 belonging to the section treating of the second heaven, the Raqi™. 
The part preserved in chh. 19 seqq. of course treats of the angelic 
residents of the “4rabop (the Merkaba-angels and the Throne- 
angels). 

‘The framework in which the angelological a of A2 is put is 
that of the seven heavens only. It begins by referring to ‘‘the seven 
princes, great, glorious, revered, etc.” These seven princes are the 
seven archangels, and are mentioned as something already well 
known. They are in the chapter enumerated by name; they are 
further allocated each to one of the seven heavens, as the m‘munne (i.e. 
appointed one, president) over that heaven and as “‘the prince of the 
host”’ of angels who occupy it. 

In this representation two different elements are to be distinguished, 
viz.: 

(1) The notion of the seven archangels (as to how far this was 
originally connected with the conception of seven heavens, see note 
on ch. 17°).? 

(2) The conception of angelic hosts distributed among the seven 
heavens and of princes appointed over them. 


1 Cf, A. Dieterich-O; Weinreich, Hine Mithrashturgie®, pp. 10, 1. 15 f., 12, 1.27. 
K. Dieterich, Hellenistische Volksreligion und byzantinisch-neu-griechischer Volks- 
glaube (in ATTEAO2, 1925, pp. 3,4): “ In der gnostischen Lehre... blieben nur die 
sieben Archonten und die sieben Planetensphären übrig, die dann unter jüdischem 
Einfluss sich in die sieben Erzengel und die sieben Himmel verwandelten ”. 


156 INTRODUCTION 


There is in A 2 yet a third element, viz.: 

(3) The idea of angelic moving forces of the four classes of heavenly 
bodies: sun, moon, planets and constellations; and of (four) chieftain 
princes controlling or directing these angelic forces. 

This third element is brought into harmony with the heptouranic 
plan of the system on the basis of the Rabbinic tradition assigning all 
the heavenly bodies to one heaven, in this case the second, the 
Rägi®. On the other hand the sidereal significance, which may 
originally have attached to the conception of the seven archangels or 
the princes of the seven heavens, is hereby concentrated to the rulers 
of the heavenly bodies located in the second heaven exclusively. 


In the conception of seven archangels A 2 shows continuity with 
the ideas prevalent in the Pseudepigrapha; but also for the notions of 
different angelic hosts distributed in the seven different heavens, of 
angelic rulers of the heavenly bodies, and for the locating of these 
angelic rulers and the heavenly bodies in their charge in a specific 
heaven, there are precedents in the apocalyptic or pseudepigraphic 
literature.’ | 

As regards the names of the seven archangels, of the seven heavens 
and of the four princes appointed over the angelic forces of the 
heavenly bodies, it is to be noticed: 

The names of the seven princes of the seven heavens are pre- 
sented in different order and readings both in the two enumerations 
in the chapter (vss. 1 and 3) and in the two extant sources (N and (. 
In this very variance as to names A 2 agrees with the other represen- 
tations as far as they are preserved of these seven archangels. Yet, 
in spite of the incongruity between the various enumerations of the 
names of the seven archangels there is sufficient similarity in the form 
of the names to show affinity, interdependence or common origin. 

There are first the two outstanding names of venerable ages: 
MIKAEL and GABRIEL (Dan. 10, 12, 8, 9). They are here represented 
as the two highest of the archangels, and occur in most of the enumera- 
tions, from the early one of ı En. 20°.” (in a portion belonging acc. 
to Charles to a pre-Maccabaean period) down to that of Sode Raza 
(thirteenth century) quoted in YR.i.6a. ‘The other names also seem 
to date back to the time of the earlier portions of 1 Enoch. 

The other names are found in the portions of 1 Enoch dealing with 
the superior angels referred to collectively as the Watchers” or 


I Cf. 1 En. 20, Test. Levi, 3, 2 En. 3-20, 3 Bar. 11, Test. Solomon Fuller re- 
ferences are given in the notes on the chapter. 


ANGELOLOGY (A 2) 157 


“The Watchers and Holy Ones” and, in ı Enoch, usually contemplated 
as Fallen High Angels. These superior angels (whether they were 
originally conceived of as angels of the “Throne”, or as Princes of 
the nations of the world or as " Apxovres) were evidently given indi- 
vidual names at a time when one of their main activities was thought 
to have to do with sidereal and elemental forces. Thus BARADIEL 
— the angel of Hail, BARAQIEL — angel of the Lightning, SAHAQIEL 
= the angel of the sky, SapaQrEL — angel of the Stillness, the 
Appeasing of the thunder and storm, etc. The names were kept even 
though—as here—the character of the angel-princes to which they 
were applied had changed. 

The absence of the names ’URIEL and RAFAEL here is remarkable. 
On this peculiarity see note on the chapter. 

As regards the names of the heavens and their order A 2 in the 
main agrees with the traditions on which TB. Hag. x2 b (the most 
important Rabbinic reference) is based. For the first (i.e. lowest) 
heaven a 2 gives, besides Uilon, the Hebrew variant Samayim (cf. 
Deut. R. 2,5). 

As regards the angelic occupants of the different heavens A2 
differs from TB. Hag. 12b but agrees with the earlier Pseudepi- 
grapha. (Vide note ad loc.) The angels subservient to the princes of 
the heavens are represented as numerous. Each “Prince of the Host” 
has a suite of ministering angels consisting of 496,000 myriads. ` 

This number, besides giving an impression of the vast number of 
angels who do the bidding of the seven archangels, is symbolical of 
the conception assigning to the large multitude of angels the duty of 
proclaiming, expressing, the Kingship of the Most High throughout 
all the heavens. ‘‘They take upon themselves the yoke of the King- 
dom of heaven." The numerical value of the Hebrew word for 
‘Kingdom,’ ,מלכות‎ is 496. The number 496 is therefore. usually 
mentioned in connection with the ministering angels as uttering the 
Q'dussa. Cf. chh. 35t, 408. 

The names of the angel-princes appointed over the four classes of 
heavenly bodies stand in direct relation to the functions ascribed to 
them and are in the chapter interpreted accordingly. GALGALLIEL is 
the prince of the globe (galgal) of the sun, 'OFANNIEL the prince of the 


globe (ofan) of the moon (cf. 411, 73257 1ElN, against onn 5353), 


RAHATIEL is the prince who makes the constellations ‘to run’ (rahat) 
and KOKABIEL or KOKBIEL is the prince appointed over the planets 
(kokabim). 


158 INTRODUCTION 


These four are mentioned with the same names and functions in 
ch. 14, among the ‘rulers’ of the world. RAHATIEL recurs also in ch. 
46°. KOKBIEL is met with in such early writings as 1 En. chh. 67, 69°, 
8° (Fragments of the Book of Noah, Charles). The term Rah*ton occurs 
in TB. Ber. 32 in connection with angelic rulers over the stars and 
planets. 

The angels who accompany GALGALLIEL, 'OFANNIEL and RAHATIEL 
and who move the sun, moon and constellations are in number 96, 
88 and 72 respectively, whereas KOKBIEL has a suite of 365,000 
myriads of ministering angels. 

The discrepancy between the large number of angels assigned to 
the last-named prince and the limited number of ‘‘ great and honoured 
angels" represented as assisting the three higher princes of heavenly 
bodies was probably the cause of the addition to this chapter (17) of 
the fragment contained in vs. 8, dealing with the 72 princes of king- 
doms. The redactor who joined together the different pieces of the 
angelological section (chh. 17-28, 29) was led to believe that the 
72 princes of kingdoms mentioned in this fragment formed the real 
counterpart of the 72 angels who acc. to vs. 6 accompany the con- 
stellations and that these princes were hence rulers over the 365,000 
myriads of angels referred to in vs. 7. To this effect he interpreted the 
opening words of the fragment: ‘‘over them”, “above them”. He 
was further moved to this conclusion by his familiarity with certain 
traditions which connected the 72 princes of kingdoms very closely 
with the rulership over the planets and constellations or over the 
heavenly bodies in general. For the improbability of this fragment. 
having originally formed part of A 2 cf. note on ch. 17°. It belonged, 
presumably, to AT. 


C. The angelology of a3 (ch. 18). 


A 3 is like A 2 a complete scheme of angelic hierarchy. It has, how- 
ever, a much wider scope than A 2. Whereas the framework in which 
the different angelic hosts and their chieftain angel-princes are 
ordered is in A 2 merely that of the seven heavens, A 3 stretches its 
vision of the celestial structure up to the Throne of Glory, the seat 
of the S‘kina. To the angels and princes of the seven heavens A 3 
attaches least importance. Instead it centres its interest and focusses 
its attention to an increasing extent as the exposition goes on upon 
the angel-princes occupying the positions near the Throne. 

'T'he system under consideration may thus be conveniently divided 


ANGELOLOGY (A 3) 159 


up into the following parts, proceeding from the lowest to the highest 
ranks or angel-princes. 


(1) The angels of each of the seven heavens; over the angels of 
each heaven is appointed an angel-prince, sar. (This accords with 
A 2.) 

The angels of the heavens are not defined as to Maeno or di- 
visions. Neither are the princes of the heavens named by individual 
names as in A 2. The Princes are ‘crowned ’, i.e. the crown is the symbol 
constituting the degree of sar, prince, ruler over angels appointed to 
his charge. 


(2) The 72 princes of kingdoms, the celestial representatives of the 
earthly kingdoms, empires or nations. 

The seventh heaven is pictured as divided in two parts, one lower 
or external, and a higher, central. The outer common part is the 
abode of the angels of the seventh heaven and their prince; the 72 
princes of kingdoms are located on the confines between the outer 
and the inner regions, evidently in order to indicate their character 
of intermediaries between the earthly kingdoms and the “King of 
Kings of Kings." They have crowns of kingship (to denote their 
rulership over the earthly empires) in distinction from the other 
angel-princes who have '' crowns of glory ". 


(3) The guardians of the seven Hekalop, Halls, located one within 
the other in the seventh heaven, forming its Holy part. The inner 
regions are pictured as arranged in seven Hekalop, the one within— 
and higher, holier than—the other. The idea of guardians, door- 
watchers, of the Halls is here just emerging. Contrast the developed 
form of this idea met with in Hekalop Rabbap:, esp. chh. 15-23, also 
in Massekep Hekalop, chh. 4 and 5. 


(4) The high angel-princes of the seventh Hall, the place of the 
Throne of Glory and the S‘kind. These angel-princes are ordered 
according as they are conceived of as representing different aspects 
of the Divine manifestation in the seventh Hall in relation to the 
angelic and terrestrial worlds. 

The seventh Hall represents a similar division as the seventh 
heaven. The centre of the seventh Hall is also the centre of the Divine 
manifestation, the S‘kina, the Throne of Glory. We have here, so to 
speak, the Holy of Holies (as the seventh Hall is indeed named when 
in later literature the Hekalop are _designated each by its special 
name, as e.g. in Pardes Rimmonim, Sa‘ar Hekalop). Here begins the 
essential theme of the exposition. 


160 INTRODUCTION 


(a) The angel-princes of the celestial performance of the Ordussa, 
viz.: 
the four great princes set over the four camps of Sekina, 
Tag‘as, 
Barattiel, and 
Hämon. 

The four camps of Sekinä represent the multitudes of song- 
uttering angels ordered in four great divisions, rows or ‘armies’, | 
one on each side of the Sekind. The princes appointed over the 
camps of Sekina are usually named as the four princes on the ‘four 
sides of the Lord of Spirits", i.e. MIKAEL, GABRIEL, ’URIEL (NURIEL or 
FANUEL) and RAFAEL. ‘The conception in its germ goes back at 
least as far as 1 En. 401-9?:?. (* On the four sides of the Lord of Spirits 
I saw four presences. . .and I heard the voices of those four presences 
as they uttered praises before the Lord of glory.") 

TAG AS who stands at the head of all the song-uttering angels is 
symbolical of the Unity. The significance of this name is in later 
mystical literature essentially that of ‘head’, ‘origin’, ‘ fountain’. 

yin is in cabbalistic writings considered as a combined t*mura, 
viz. 1 '3N combined with *3"3N and usually connected with another 
similar combination, viz. L/v'yO — f*muras MYN and .אע'בס‎ 
These combinations are regularly applied to the letters of the Divine 
Names. (References in note on ch. 18°.) 

BARATTIEL and HAMON both express the momentous significance 
of the heavenly Q*dussa, the commotion pervading all the angelic 
hosts at the time when the Thrice Holy is about to be sung. (Cf. 
ch. 38.) 

(b) The angel-princes of the heavenly treasuries (probably), 
representing the corresponding functions traditionally ascribed to 
Metatron Naʻar, “the eldest Servant of His house”, viz.: 

TUTRESIEL, ’ATRUGIEL, NA'ARIRIEL and SASNIGIEL. 

Tutresiel is one of the names of Metatron in 48 D 1, no. 83. It 
is almost certain that this name is an allusion to that of Metatron. 
The same is probably the case with ’ATRUGIEL. NA‘ARIRIEL at once 
suggests the name or epithet ‘Na‘ar’ or ‘Youth’ given to Metatron; 


i Cf. B'rip M*nuhà, ed. Amsterdam, 1648, e.g. foll. 3a and ga. The name 
Tag‘as, in contrast with the other angelic names of the section, is followed by 
epithets in Aramaic (Nv‘p‘l Nan NW) instead of in Hebrew. Cf. in ITS ספר‎ 
(ed. Buttenwieser) beginning in Aramaic: ,גלא ליח מיכאל שרא רבא דישראל‎ 
The Aramaic here suggests that the namie Tag as emanates from some Aramaic 
source, In Mandaitic NINN is the termm for ‘crown’. Cf. the Jewish jin. 


ANGELOLOGY (A 3) 161 


SASNIGIEL or S"GANS"GAEL or ZAGN"ZAGIEL is one of the main synonyms 
for METATRON. It would thus seem that these four angels represent 
certain functions connected with the name of Metatron, namely the 
functions indicated by the names Zagnezagiel (from 753) and Na‘ar, 
i.e. the stewardship over the celestial treasuries, ‘g°nazim’. Cf. the 
cabbalistic play on the word Na‘ar: as Na‘ar (young) Metatron is 
also Zägen (old) for he is the * 200% Béfo’, the eldest of His house, 
i.e. steward, alluding to Gen. 24?. 

(c) The angel-princes representing the Divine Strength, Might 
and Power, viz.: 

ZAZRIEL, GÉBURApIEL and '^RAFIEL. 

On these names cf. notes on ch. 18, vss. 12—14 respectively. 


(d) The angel-princes of the Torä, viz.: 

'"AÉRUYLU (the general instruction in the Tora) and 

GALLISUR (the revelation of the esoteric doctrine embodied in the 
Tora). 

In conformity with the principle כל מה שיש למטה יש למעלה‎ 
{everything below has its counterpart above) there is in the celestial or 
angelic world a teaching of, instruction in the Tora in a heavenly 
college. The president of this heavenly college is "A&ruylu. Gallisur 
on the other hand reveals the ‘‘secrets of the Torā”, the later term 
used in the technical sense (cf. TB. Hag. 13 a) of esoteric doctrine, 
the essence of the Torā. To aknowledge of “the secrets of Torā” only 
a privileged few would be admitted. And as possessor of these 
‘secrets’ GALLISUR ranks above ’asSRuyLU. This gradation in the 
knowledge of the Tora and the ‘secrets’ among the angels is in fact 
always assumed. Cf. this chapter, vs. 22. 

(e) ZAKZAKIEL, representative of God’s care for Israel, and ‘ANAFIEL, 
representing the Divine Majesty pervading the ‘4rabop (but per- 
haps originally conceived of as the representative of the world at 
large, “the Prince of the World"). 

ZAKZAKIEL, in accordance with his name—an allusion to --זכות ,זכד‎ 
“is appointed to write down the merits of Israel on the Throne of 
Glory” (cf. TB. Hag. 15 a on Metatron). This function connotes a 
sort of championship for Israel. The emphasis is here not so much on 
the Scribe-function (which really belongs to the two Soferiel, 
vss. 23, 24) nor on the function of Advocate in general (this office 
rests with Z’HANPURYU, vs. 21), but the central aspect of the present 
conception of Zakzakiel is most probably that of Israel’s represen- 
tative. 


OHBI II 


162 INTRODUCTION 


The function and character of '^NArIEL are described thus: 
‘* ...(he) keeps the keys of the heavenly Halls...and the bough of 
his honour and his majesty and his crown and his splendour and his 
brilliance covers (overshadows, stretches over) all the chambers of 
‘“rabop Raqi® on high even as. . .the Glory of the Maker of the World 
covers the heavens and the earth is full of his praise.” 

‘Anafiel is thus conceived of as a supervisor of all the splendours 
of the seventh heaven, and especially over the seven Halls. His being 
compared with the Most High in this relation probably signifies that 
he is a representative of the Godhead to the whole angelic world 
under him, and perhaps also, as in Hekalop Rabbàpi, implicitly re- 
garded as the Prince of the World. 'The explanation of the name of 
“ANAFIEL as given in vs. 18 of the present chapter recurs in practi- 
cally identical form in Hek. R. 224. 


(f) The highest angel-princes in A 3 as in A 1 are those of the 
Judgement, those serving by the “‘throne of Judgement”. They are 
here: | 

SOPER ’ASIEL—SOQED HOZI—Z"HANPURYU, 
’AZBUGA, 
SOF RIEL YHUH MEMIp—SOF*RIEL YHUH MEHAYY. 


The first-named triad represent respectively the Accusing- 
Executing, the Impartially Deciding and the Defending-Mitigating 
aspects of the Judgement. Or,in the language of ch. 31, the Attributes 
of Justice, Truth and Mercy. . 

SOPER ’ASIEL represents the rigid claims of the Attribute of Justice 
as well in the actual judgement (trial and verdict) as in the execution 
of the judgement. He enters before the S‘kind as prosecutor, 
basing upon the records of men’s deeds preserved in the ‘books’ kept 
by the two Sofenel. As the executor of the judgement, i.e. of 
punishment, he is appointed over the Fiery River which is the symbol 
of the execution of punishment. In his zeal “‘he stirs up the fire of 
the river". The Fiery River is also the means of purification and 
punishment of the angels. The angel-princes who wish to enter 
before the Sekinä must pass through the Fiery River (i.e. be 
purified in it). SOpER ’ASIEL, keeping the “seals of the fiery river", 
also controls the admission of angel-princes into the Presence of the 
Sekinä. 

SOQED HOZI keeps the balance. He weighs the deeds of men ina 
balance in the Presence of the Holy One., He is in the middle between 
the Prosecution and the Defence, the counterpart of the Attribute of 


ANGELOLOGY OF CHH. 287-48 A  . 163 


Truth in ch. 31. His function corresponds to that referred to in 
1 En. 41}, 618.7 

Cf. the Mandaitic ’Abapur, who keeps the balance and weighs the 
deeds of men: תאקיל עובאדיא ואגריא‎ (Lidzbarski, Mand. Lat. 
p. 278). 

Z'HANPURYU (Z^HAFTARYI) is the Advocate in Judgement and the 
Mitigator of the Punishment, functions symbolized by the expression 
“he rebukes the fiery river and pushes it back to its place” (vs. 21). 

'" AZBUGA is the prince appointed for those who in the Judgement have 
been passed as ‘Righteous’: Saddigim and Heside ‘Olam. He will 
clothe them ‘‘with the garments of life” in which they are to live 
eternally. 

These "garments of life" are in our book to be considered as 
symbolizing both ‘‘the spiritual bodies which are awaiting them "' 
and as “reflections of the glory of Sekinä”, the outward visibility 
of the new bodies, constituted of light-substance, ziu ha-kKaäbod 
(celestial nature). Cf. I En. 6215; 2 Esd. 2%; 2 En. 229719; Asc. Isa. 
722, 814, 25. 99, 17 etc, 11402 

n3 33 18N is probably originally only the name of a method of t*mura. 

SOFFRIEL H’ M’MIp and SOFFRIEL H’ M!HAYYZE are the highest 
angel-princes in the present angelological system. They fill the 
functions assigned to the Scribe or Scribes and the Recording Angel. 
They keep the books of life and the books of death. 

On the ideas connected with the terms ‘books of life’ and ‘books 
of death’ cf. notes on chh. 18%, 272, 28’, 30 (321, 44°).3 


D. The angelology of chh. 28’-48 a. 


(a) The section on the Judgement naturally refers to the angels 
connected with the Divine Bep Din; as in A x and 4 3 the angels of 
the Throne of Judgement” occupy the highest position. In the 
different fragments contained in chh. 28’-33 we thus meet with the 
following representations, viz.: 

1. The 72 princes of kingdoms, headed by the Prince of the World, 
represent the world and its various nations before the Most High, 
when seated in Judgement (ch. 30). They are identical, according to 
the Redactor, with the “Jrin and Qaddisin, the court officers of the 
Divine Judge (28°). They also actually form the Celestial Bep Din 


(29, 30). 


I Charles, 1 Enoch, p. 79 n. Box, The Ezra- Apocalypse, p. IQ. 
2 Box, Intr. to Ascension of Isaiah (TED .), p. xxiv. 
3 See also Charles, r Enoch, p. 91 (note on ch. 47°). 


164 INTRODUCTION 


2. At the judgement of the individual the Holy One is surrounded 
by three classes of angels: the angels of Mercy, the angels of Peace and 
the angels of Destruction,’ representing the Counsels for the Defence, 
the Impartial Decision and the Execution of Punishment respectively: 
33b ?. Cf. ch. 31: Attributes of Mercy, Truth and Justice. 

3. The Merkaba-angels are mentioned: surrounding the Throne 
are the Seräfim and the 'Ofannim, whereas the Holy Hayyop carry 
the Throne from below. The K°rubim and the Galgallim are not 
mentioned. The reference to the Hayyop contains a feature not met 
with in a1: 33°. 

4. There are two Scribes functioning at the Judgement: ch. 33°. 

(b) The section centring round the conception of the celestial 
Oedussä, comprising approximately chh. 34-40, is primarily concerned 
with the idea of the innumerable hosts of ministering angels as uttering 
the Q'dussa. 

1. The ministering angels are divided as regards their duties into 
three classes: some of them run as messengers, others are standing 
in attendance, but their main duty is the chanting of the Oedussa. 

This multitude of ministering angels, especially in their character 
of performers of the Q‘dussa, are as viewed from their centre, the 
Throne, the seat of the S*kind, called the “camp of S*kina” 
(mahne Skina). From this centre they are also pictured as facing 
the Throne in four immense ever-widening surop, armies, rows, at 
the head of each of which there is an angel-prince, called sar ha-Hayil 
(prince of the army, 35°). | 

These four armies are also called “‘the four camps of S*kina”’ 
('arba! mah*ne S*kina). Cf. in A 3 (ch. 184). 

They are also conceived of as further divided, there being in all 
506 thousand myriads of ‘camps’, each camp containing 496 thousand 
angels. These numbers are to symbolize that the ministering angels, 
proclaiming the Sovereignty of the Most High in chanting the 


VV 


O':dus$a, realize the * Kingdom of Heaven" on high. 496 is the 
numerical value of ,מלכות‎ Kingdom, 506 that of the plural מלכיות‎ 
Kingdoms: all the celestial kingdoms are in reality one whole, the 
Kingdom of Heaven, whose sovereign is the D! מלך מלכי המלב‎ the 
King of Kings of Kings. (Ch. 358; cf. in a 2, ch. 17°.) | 
The nature and appearance of the angels are described in ch. 35?, 
1 In 3 Enoch for “angels of destruction"! the term is as in Rabbinic: ha .מלאכי‎ 


Cf. in Schechter, Fragm. of a Zadohite work, p. 2: חבל‎ “DN5D; in Halévy, Te ézdza 
Sanbat, p. 58: aAAnt:aPya’. | 


ANGELOLOGY OF CHH. 2987-48 A 165 


- 


after the pattern of Dan. 10° (bodily form, immense size, numerous eyes, 
etc.). They are changeable, however, into different forms, even into 
" flames, sparks, firebrands, males and females” (35°; cf. Gen. R. 2143). 
According to the view of the present section these various forms 
represent a sort of chaos, preceding the daily repeated establishment 
of the Kingdom of Heaven: with the establishment of the Kingdom 
among them, their “taking upon themselves the yoke of the Kingdom 
of Heaven”, they eo ipso emerge in their “former shape” which is 
their real existence. 

Before chanting the Orduss@ the angels go down into and purify 
themselves in the fire of the ‘Nehar di-Nur’. From the ‘Nehar 
di-Nur’ they receive the fiery substance constituting their bodies; from 
the fiery river they are formed through the ‘Word’ of the Holy One." 

When the angels utter the O*dussa in the right order and manner, 
they are rewarded by crowns. The uttering of the O’dussä in its right 
order of course symbolizes—and realizes—their conforming themselves 
to the Laz of the Kingdom, their establishing themselves into one, 
harmonious whole. On the other hand, when they do not utter the 
Ocdussa in “the right order” they are consumed by a fire “from the 
little finger of the Holy One”, i.e. they are deprived of their individual 
existence in bodily form (ch. 40°). From ch. 47 it appears that the 
fire from the Most High was conceived of as the counterpart on the 
side of destruction to the Dibbur that once created them. The bodily 
substance itself, that was used as their materia, returns to the non- 
differentiation of the Nehar di-Nur; but '' their spirit and their soul 
return to their Creator, and they are all standing behind the Skina” 
(ch. 47°). 

In the place of the punished and destroyed angels there are created 
" new ones" by “one word” of the Holy One (ch. 404). 


2. Other angelic classes and angel-princes mentioned in the 
Q'dussà section are: 

(a) “Servants of His Throne, the attendants of His Glory” 
(m*$ar*pa kis'o, m*amm* S[unn]e kebödo) ch. 40". 

(b) “The Prince of the World”, represented as having authority 
and command over the heavenly bodies: ch. 38°. 

(c) The Merkaba- anger are included in an enumeration of 
angelic classes: ch. 397. 

(c) In the chh. 41-48 a there is no important reference to angelic 


I Cf. TB. Hag. 14a, Gen. R. 78,, Lam. R. 3g. In these passages the idea is 
represented (incorrectly) as two different views contradicting each other: the angels 
created from the fire of the N®har di-Nur versus the angels created from the Dibbur 
(Word) of the Holy One. 


166 INTRODUCTION 


conceptions (apart from ch. 47 already referred to) except perhaps 
the mention of MIKAEL as the Prince of Israel, as weeping together 
with Abraham, Isaac and Jacob over the downfall of Israel, and saying 
to the Holy One: *Why standest thou afar off, O Lord?” (Cf. 
Metatron in Lam. R. Intr. 24.) 


E. The angelology of the Enoch-Metatron pieces, chh. 3-16, 
48 B € D* ?, and in chh. 23 and 24. 


(a) In the two Enoch-Metatron pieces there are also vestiges of a 
rich angelology, although not so systematic as in the sections A 1, 
A 2 and A 3. | | 

I. The large multitude of ‘common’ angels are referred to 
mostly as ‘the Ministering angels” (mal’*ke ha-ssarép), divided into 
‘camps’ or ‘companies’ or ‘ parties’ (ch. 5%). The expression ‘mal’ *ke 
ha-ssarep’ seems further, as in the Midra$ and Talmud, to be 
used as a general term, comprising even high, individual angel- 
princes: the three ‘Watchers,’ AZZA, ‘UZZA and ' AZZAEL are in ch. 49 
introduced as *' three of the ministering angels". 

Terms such as ‘angels’, ‘servants’ (m‘sar‘pim), ‘mighty ones’ 
(gibborim), ‘troops of hosts’ (Ritidp s°ba dp), ‘armies of ‘“rabop’, 
‘the children of heaven’ (b°né m’ronim), ‘the heavenly household’ 
(pamilya sal mala) are hence to be regarded more or less as mere 
synonyms for ‘ministering angels’, not necessarily signifying distinct 
angelic classes. | 

2. There occur, however, references to definite angelic classes, of 
a higher order than the angels in general. These angelic classes are 
usually enumerated together, seldom mentioned singly, and among 
them are usually included the ' Meerkaba-angels'. These angels are 
contemplated as occupants of the highest heaven. 

Ch. 6: in the s¢mé marém are located the Holy Hayyop, the 
"Ófannim, the S*rafim, the K*rubim, the Galgallim of the Merkaba 
(i.e. all the five angelic classes of the Merkaba acc. to AI) and the 
‘ministers of the consuming fire” (m*sar¢be 'e$ "okela). 

Ch. 7! enumerates: the troops of anger, the armies of vehemence, 
the Sin anim, the K*rubim, the "OÓfannim, the ministers of fire and 
the Hasmallim. Similarly in ch. 48 c*. | 

To these names of angelic classes must be added the “Elm, 
Er elim and Tafsarim” of ch. 14%, who there seem to be accorded a 
kind of top-position in the angelic hierarchy. The ‘#r’elim and 
Tafsirim occur in the similar enumeration, ch. 39%, together with 
four classes of Merkaba-angels. 


ANGELOLOGY OF ENOCH-METATRON PIECES AND CHH. 23,24 107 


. Such enumerations as the last-named must have been the material 
from which the names of the ‘‘ten classes of angels" were evolved. 
These ten classes played an important réle later. The enumerations 
in Maimonides’ Yad H*zaga (Y°*sode Tora) and Massekep ’“silup 
are often referred to. 

The ' Zr'cllim are of course deiived from Isa. 33° and the Tafsarim 
from Nah. 3% (cf. Jer. 51). 

3. Angel-princes of a more individual character than the preceding 
are firstly: 

“The 72 princes of kingdoms.” These are represented as before the 
elevation of Metatron surrounding the Throne of Glory, but with the 
assigning of Metatron as the representative ruler over all the angels, 
they were made the special attendants of the Throne of Metatron, the 
highest of his subjects: chh. ro, 14%, 16%°, 48°. Ch. 14 names 
SAMMAEL as greatest among the princes of kingdoms, but subject to 
Metatron’s authority. 

Ch. 10% refers to “‘eight great princes called yHuH by the name of 
their King” who are exempt from the jurisdiction of Metatron: a 
sort of highest princes of the Throne. The passage is, however, 
probably additional. See above on '*'T'he conceptions of Metatron i in 
3 Enoch” (pp. 84 seqq.). 

* ANAFIEL was, acc. to ch. 6*, sent to fetch Enoch from earth before 
his elevation into Metatron. Cf. also ch. 165. On 'ANAFIEL see 
above on the conceptions of Metatron in 3 Enoch and in Hekalop 
Rabbapi (pp. 86 seqq., 100). = 

Ch. 4° seqq. names ‘uzzA, ‘azzA, 'AZZAEL as high angel-princes 
opposing the elevation of Enoch-Metatron. They are here not re- 
garded as Fallen Angels as in ch. 5, but probably as princes having 
access to the Divine Presence, perhaps functioning as guardians of 
the Secrets. | 

Ch. r4 mentions angels of the seven heavens (A 2 and A 3) and 
further: 

The Manhige ‘Olam (the leaders, rulers of the world). These are 
divided into two main classes: the angels of the elementary forces 
and the angels appointed over the four classes of heavenly bodies. 
The Manhige ‘Olam carry individual names. 


1 On the use of Tafsdrim to denote a class of angels cf. Zunz, Lit. Gesch. d. 
Synag. Poesie, pp. 633, 634. “° Ær ællim” occur in TB. e.g. Kep. 104a: אראלים‎ 
ומצוקים אחזו בארון הקדש נצחו אראלים את המצוקים ונשבה ארון הקדש‎ The 
JEr'ellim and the Righteous tried to take possession of the Holy Ark. The 
ZEr'zllim won and the Ark disappeared from the earth.” 


168 : INTRODUCTION 


4. Fallen Angels and Demons are mentioned in ch. 5. 


(a) The Fallen Angels are *Uzza, “Azza and AzzIEL who correspond 
to the Fallen Watchers of 1 Enoch. As in 1 En. (chh. 8, 9°, 10”) they 
are represented as “teaching men sorceries”, i.e. giving them access 
to the hidden powers and forces of the physical universe, also called 
“the planetary world”. Cf. note on ch. 59; also in Mid. Pet. ’Ah*ron 
(Gaster, Chronicles of Yerahmeel, p. 170). 


I 'T'he figures of ' Azzàá, ' Uzzá and ' Azzi'el or  Uzzi'el are no innovations of 
3 Enoch. Their origin is probably to be seen in the adoption of certain names of 
Aramaic and other divinities that were objects of popular cults, such as ‘ Uzzd and 

* Aziz (cf. ML. p. 278), as names of Fallen Angels or Demoniacal Powers, leading 
men astray into idolatry and sorceries (acc. to the known rule: names of gods of an 
adversary or lower religion changed into names of demons). These were then 
brought in connection with (1) the Fallen Watchers, the conception of which 
centred around Gen. 6: (2) the name ““zdzel of Lev. 16. 

Already in 1 En. 6’ Asael is mentioned as one of the leaders of the Fallen Watchers, 
and also confused with Azazel who in 1 En. 81, 9°, 107» 8, 131, 54°, 554 is represented 
as one of or the chief leader of the Fallen Watchers. In 1 En. 69? there is an evidence 
of the use of several names of a similar character: Azazel by the side of Azazeel 
(the Greek version has 'AcedA, 67, 400, 85, 05, 10% 5, 131(. 

The references in our book, chh. 4 and 5, pe out the fact, that at this time there 
was an uncertainty whether Azad, ' Uzzà and 'Azzi'el ( Azza’ el) were to be con- 
sidered as high celestial beings or as demoniacal powers. This is to be explained 
from their subsequent connection with the Watchers in general, instead of with the 
Fallen Watchers (and perhaps also from the Rabbinic influence adverse to any 
ideas bearing the semblance of dualism?). 

On the representations of the Fallen Watchers, vide Charles, fub. note on ch, 415 
Charles, ı En.?, Introd. pp. cv and 14, and Leo Jung, Fallen Angels, etc. Cf. also 
note on chh. 4°, 5°. (The present writer cannot, from an examination of the various 
references of the speculations in question, agree with Leo Jung, op. cit. p. 183 n. 145, 
“that there must have been a story of two angels (i.e. that fell), the number of which 
was increased in later lore’’. It turns out to be the reverse: only the latest sources 
have the ‘‘two angels’ (vide note on ch. 5°% 1°), these probably due to the “right and 
left side’’ systematization.) 

It is noteworthy that these names have found their way into: 

(1) The Testament of Solomon (ed. McCown), ch. 7°: "Alan (variants: Acai, 
"AlalnnA) as the name of an dpxayyekos; sec. C, ch. 109? : "AgiéA who évepyet eis rò 
pavepodnvat rd kAenroueva kal rovs KAérras Kal מ‎ tiwas. Notice also the 
incantation referred to by McCown, op. cit. note on ch. 7°, mentioning the “dpydy- 
yedos”’ atatnnr. 

(2) Sib. Or. it. 217, 18. 

(3) Mandaitic Literature, in the following forms: ’Az rabba, ’Aziz rabba (ML. 
22°) ’Azazel, ’Azaziel(GR. 144°°, 173°, the occurrence of the last two forms is an 
evidence of their transmission from Jewish speculations). According to ŒR. 1v, 144% 
(129^: ?) Azazel is the head of the 444 Skinäs on the right of the Lord of Greatness: 


ריס רבימ וקרבין וסרכיח סכינת6 ב0רב0ג עותרף סומס דקו %ן6ועי5 סומס 


(Cf. here the cabbalistic representation ‘Azzd@ and “Uzziel as the heads of the 
angels of justice, on the right side, and mercy on the left side, respectively: 
Ma‘*vekap ha *lohup 117 b. comm.) GR. 17374 (167°) enumerates among the 16 
guardians or keepers of the fettered ‘’Ur’: ' Azazel, ' Azaziel, Tag fel and Margazel. 


.ותרגק:עיכ ,קותזעים ,ותותזיתייכ ות?קפעי5 


(4) The Gnostic Books of Feit, where the elements wa, ala, etc. of the mystical 
names of the ‘Watchers (dvAakes)’ are probably derived from ‘azza, ‘uzza 


ANGELOLOGY OF CHH. 22B,C AND I5B 169 


(b) The demons desire to get power over and injure man who 
was, however, as long as the Sekina resided among the terrestrials, 
or “in the Garden of Eden”, protected from the influence of the 
demons (mazzigin) by the light-substance radiating from the Sekinä 
(ziu ha-$ Sekina). Cf. TB. Ber. 17a; Num. R. 123. 


(c) Chh. 23 and 24, though not concerned with the angelology, 
contain some references to angelic beings or classes of angels. Firstly, 
both chapters speak of the K*rubim as the special vehicles of the 
Sekinä (the winds of the Kerubim, ch. 231; the chariots of the Keru- 
bim, ch. 24?). 

Secondly, in ch. 24, vss. 15—23, are as vehicles of the Divine 
Manifestation in turn enumerated four classes of Merkaba-angels, 
concluding with the highest and essential vehicle, the Throne: 


vs. 15, the Chariots of the Hayyop. 
vs. 16, the Chariots of the Galgallim. 


vs. 17, the Chariots of the Swift Kerub. 
vs. 18, the Chariots of the ’Ofannim. 
vss. 19-23, the Chariots of the Throne. 


Ch. 2319 identifies sATAN with the Ruth Sara. 


F. The angelology of the additional pieces, chh. 22 Bc and 
ch. 15 B. 


Chh. 22 B and C in giving a a picture of the Throne and the Merkaba 
— a rich angelology. | 
. The larger multitude of common angels consists of two main 
pede: 
(a) The ‘‘angels of the Glory”, mal’*ké ha-kKabod, who are 
‘standing over against the Throne of Glory” and are 660,000 
myriads in number. 


ef sim. Especially may be noticed r Book of Jed, ch. 16 (Jet, 11): “The Three 
Watchers: ovww ler: vo*ca: sae”? (ed. Schmidt, Kopt. Gnost. Schr. p. 273). Cf. 
also Pistis Sophia (ed. Schmidt, op. cit. p. 10?!, ed. Horner, p. 8): "Capa, (apa, 
6 00 wlai.” 

(5) In the Aramaic Incantation Texts from Nippur edited by J. A. Montgomery 
where the following forms occur: 9N°33N (no. 19, p. 195), עסיאל עסאל‎ (no. 7, 
p. 146), Dr Myhrman’s text has: “in the name of Gabri'el and Mika’ el and 
Refi’ el and in the name of ‘Asa’el ‘Asi’el the angel and ’Ermes (אירמיפ)‎ the great 
Lord”. The names in question had become the property of the syncretistic magic 
and angelology. 

(6) Attention may also be called to the alalacıadamıy’ connected with the 
constellation of the Capricorn (written avyoyep) in Wessely, Newe Griechisch 
Zauberpapyri, line 886 (p. 49). 


170 INTRODUCTION 


(b) The ‘Servants’, m’sar‘pim, ‘‘performing His will", 12,000 
myriads in number (ch. 22 B ^ 6, 7), | 

2. The angels of dread שלישי יראה םג זריזי אמה 641160 ,1685 0ת8‎ 
i.e. guardian angels who inspire dread and fear, ch. 22 B?. 


I מלכים‎ 4 OQ", Kings and Princes. These terms evidently 
allude to the ‘ princes of kingdoms’, the Rulers in heaven. These seem 
to be placed in rank under | 

4. the classes of angels which include the Merkaba-angels, here 
enumerated as follows: the Kerubim, "'Ofannim, Hayyop, 'Irin, 
Qaddisin, G’dudim, Seräfim. As inaı the Serafim are regarded as 
the highest of the Merkäbä-angels, and they even, as in the Hekalop 
Rabbapi, are removed to a lofty position by the Throne at some dis- 
tance from the other classes of Merkaba-angels. 

Ch. 15 B refers to the Hayyop, the Kerubim, and the ’#lohim as 
superior angelic orders; further the 'Princes' under Metatron's 
authority and the ‘innumerable companies of the hosts”. But the 
special feature of this chapter is the conception of the angelic Ad- 
vocates (.S*negorin)—1800 in number—who form the suite of the 
Chief Advocate, Metatron (ch. 15 B?). 


$ıs. THE QUASI-PHYSICAL ASPECTS OF THE 
‘4RABOp, THE MH&RKABAH AND THE 
KISSE HA-KKABOD 


HE Merkaba-picture, thus far contemplated in one of its con- 

stituent parts, viz. the angels of the Throne and the Merkaba, is 
supplemented, in various.chapters of our book, by expositions of the 
different quasi-physical elements and surroundings of the Merkaba. 
This part of the picture could perhaps be called the ‘by-work of the 
Merkabah’ 3 

The Throne itself, the Kisse ha-kKabod, is not made the subject of 

detailed descriptions in the main part of the book. The only part which 
is dealt with at some length is 

. The * Letters! ('Opiyyop), *graven with a flaming style on the 
Throne of Glory " (ch. 41*) or written on the Keeper (Crown) or on the 
‘Heart’. The Kepar represents the highest part of the Divine 
Manifestation on the Throne, the Heart its centre. 


1 The word מרכבה‎ 18 ₪866 in two senses, viz. (a) the wider sense when it 
comprises Throne, Chariot, respective angels and the by-work, and (b) the narrower 
sense, implying the Divine Chariot and the angels forming it. (a) is here referred 
to as Merkabah, (b) as Merkaba. | 


MZERKABAH 171 


‘These ‘letters’ are the first essences, elements, from or by which 
the whole of the manifested world was created, not only earth, planets, 
constellations, the seven heavens and their contents, but the Throne 
of Glory itself and the Merkaba (ch. 41°), i.e. God’s own manifesta- 
tion of Himself (chh. 13, 41). 

The ‘letters’ have the ‘numbers’ inherent in them. The X thus 
stands both for ‘’AL@mrF’ and for ‘1’, 9 for ‘BES’ and ‘2’. They are, 
from one point of view, actually a sort of spiritual atoms. 

The ’Ofiyyapb combined make up the so-called Divine Names or 
שמות המפורשות‎ . These are contemplated as the second step in the 
creative emanation, or as secondary creative agencies. (Whereas the 
word ‘create’ or ‘creation’ is always used, what is really intended 1s 
'emanation'.) Chh. 39!, 48 p® ®, B4 (K); 42, 48 0%, 15 Bt 5. 

The Names, Sömop, may be divided into three groups, viz.: 

(a) Combinations of the same spiritual atoms, as ,ההה ,בב ,אא‎ 
Y", etc. (48 Bl, cf. S ur Oomä). 

(b) Combinations of different ’Ofiyyap into pre-rational elements, 
as DND, 337, pp», 221, etc. (48 8"). 

(c) Combinations of different 'Opiyyop into rational elements, 
corresponding to Hebrew words. To this stage belong in the first 
instance the ‘attributes’ or ‘abstract qualities’ such as Wisdom 
(consisting of the spiritual atoms represented by the letters of the 
Hebrew word for Wisdom: 712311), Understanding, Knowledge, Love, 
Mercy, Prudence, Righteousness, etc., “by which the whole world is 
sustained ” (chh. 41°, 8) and in the second instance all the various 
forms of the Universe. The whole world was created in Hebrew. 

The number of principal Sémo is 70 and the number of ’Ofiyyap 
is 22, making in all 92 first elements or cosmical principles, ch. 48 D°. 

Among these the ALF, or no. 1, is accorded a special significance 
as the starting-point for the whole process of emanation. On the 
connection between the ’AL@&F and Metatron, vide above on the con- 
ceptions of Metatron in 3 Enoch (ch. 48 ct). 

It should be added that in the various Sémof the first letter is 
thought to represent the dominant atom. Hence in 73° (Under- 
standing) the BED is regarded as the dominant element, which is 

1 Naturally these combinations were also derived from the principal Divine 
Letters by means of different systems of ¢°miird. The printer (editor) of the ed. 
princ. of A. R. “Aq in the passage corresponding to 3 En. 48 B!, says, when omitting 
the names in print: here are written 22 names acc. to the alphabet D35N, and 22 
names acc. to the alphabet WANN, and 22 names acc. to the alphabet pn^. He 


is no doubt simplifying and systematizing the actual text of the ms. Still some of 
the names may easily be read acc. to the said method. 


172 INTRODUCTION 


often expressed as follows: ** Understanding (Bina) was created by 
BED". In consequence, a combination of SZzmop may be expressed 
by the first letters of each, after the Notariqon system: Y" בשבמל‎ is a 
Sem M*forüí in which the power of the Baruk-response of the 
Q'*dus$à 1s concentrated (ch. 48 BR). 

All possible 'Opiyyop and Sémop are represented as contained in 
the Tord. ‘The letters of the Tora” is the technical term for the 
cosmical letters (ch. 44°, 48 D’, 131: 2, 15 B®, 1825, 411-4), 

2. The Throne is veiled off from the outer parts of the Merkaba by 
the Pargod or Curtain (also: Parokep and Peres, orig. = carpet). The 
Pargod (in Mandaitic bar goda; Gnostic kararéracgua) on which 
are continually to be seen, as a living picture, the drama of ‘‘all 
generations, their doings and their thoughts” in past, present and 
future times, and behind which are the last secrets of the Godhead, is 
symbolical especially of the * reasons of the Divine decrees ’. It forms 
the division between the angels in possession of the innermost secrets 
of the Godhead and the angels who do not possess the highest secrets 
(chh. ro, 45% ° and 1819,72? notes). Cf. how acc. to Szfrà on Lev. 1! 
" even the Holy Hayyop, who carry the Throne of Glory, do not see 
the Glory” (af háyyop há-qqodes há-nnos*'op '&p kissé hd-khaboo 
'enan vo "op p há-kkaboó). 

3. Under the Throne are the treasuries and store-houses, con- 
taining the Abstract Qualities or the Sustaining Forces of the Universe 
(chh. 81, 10%) as well as the treasuries of spiritual Maintenance. 
(Parnaisa) of the World; further, the treasuries of elemental forces 
(* fire, hail, snow, lightning, clouds, winds," ch. 37). In these are 
also contained the Chariots, the vehicles for the S*kiná's appearance 
at different parts of the Universe, or its ‘‘traversing the 18,000 
worlds " (chh. 24, 371). To the treasuries are also reckoned the Gif, 
i.e. the “‘chamber of creation of the righteous” and the receptacles 
of the Books of Records, the Books of Life and Death (chh. 43°, 27°). 

The most important of the contents of the treasuries are the 
‘secrets’, the ‘Celestial Tora’: Gineé S¢barim. Acc. to the Enoch- 
Metatron pieces, Metatron is appointed over all the treasuries and 
store-houses on high, but especially the treasuries of the secrets 
(chh. 10° £, 48 c, 48 D19). 


4. The Merkaba-angels (ch. 34), the camps of Sekina and the 
treasuries (ch. 37) are surrounded by concentric walls of clouds, fire, 
etc., between which are “ pillars of brimstone, flaming wheels, winds, 
voices, thunders, sparks, ice and hail”. 


MZERKABAH 173 

5. A special place in the Merkädä-picture is accorded the fiery 
river (Nehar di-Nur), which fulfils the various functions: creation of 
angels, purification and punishment of angels and spirits of men 
(chh. 335, 2819, 36, 47). The conception of the N*har di-Nur is 
amplified into those of ‘‘the four heads of the fiery river ’’, “‘four fiery 
rivers" and "seven fiery rivers" (chh. 1899, 334 5, 19%). 

In connection with the ideas of the counterbalance of contraries, 
which plays an important róle in our book, the river or rivers of fire 
are supplemented by rivers of hail, ice and water (chh. 22 B3» ^, c?; 
cf. ch. 42% ?). | 

6. The Garden of Eden is mentioned in chh. 51» 5, 2318, 48 D8, but 
does not fit in very well with the use of the Merkabah-picture. 

Interesting is the reference, ch. 23%, to the spices or fragrancies of 
the Garden of Eden prepared for the righteous. On the idea of the 
fragrancies of the celestial regions, supportable only for those of 
celestial nature but a deterrent for demons and the unworthy, vide 
Boeklen, Dze Verwandtschaft, etc., p. 65, and Bousset, Hauptprobleme, 
etc., pp. 301, 302. Notice the Gnostic parallels given by the latter, 
op. cit. 1b. 

In the additional fragments, chh. 15 B, 22 B, 22 C, there are to be 


noticed some further developments in the picture of the by-work of 
the Merkabah and of the ‘“rabop Ragi®'. 


7. The Hasmal which in the angelology of the book is used to 
denote a specific class of angels, the Hasmallim, and otherwise is 
taken as a sort of celestial matter (ch. 36°, cf. chh. 26%, 35°, 48 B', D8) 
au niveau with ‘fire’, ‘hail’, ‘’elgabis’, etc., is here, in the expres- 
sion “‘ the habitations of the HaSmal’”, beginning to receive a definite 
mystical significance as connoting the inner part of the Merkaba’ 
(ch. 15 22). 

Another feature is the Tabernacle and Altar on high (ch. 15 B!), 
referred to above on the conceptions of Metatron. 

Thirdly we are told of ‘windows above the heads of the 
Kerubim”, symbolical of the admission or granting (‘letting 
through’) of the prayers: ch. 15 B?. 

A fourth detail is that of a Court (Hasér) before the Throne, 
representing the part inside which no angel, not even the Seräfim, 
can enter: ch. 22 Bl. 

ı Cf. TB. Hag. 13 a,b; Hek. R. ı3!; Sod ha-Hasmal, in ’Arze L°dänon, foll. 
40 a, 41 a: the Hasmal denotes the Hayyop and also designates a special place in 
the ‘Holy of Holies’ (i.e. the seventh Hekdl). It also represents the rhythmical 


effulgence of spiritual Light (Hasa and Mallel), it is the Deity as ‘Ur-Sonne’: 
S. Miaras Talpiyyop, 167 d (cf. Bó Yzn Rá). 


174 INTRODUCTION 


This Ha@sér is surrounded by rivers of fire, and rivers of hail and 
over these rivers are placed ‘ bridges’ on which the angels and princes 
approach the Entrance (Maboy) to the Divine Court, as in the 
Hekalop Rabbapi, ch. 131. 

The highest heaven, “Ayabop, contains the seven Hekalop (Halls, 
Palaces), arranged concentrically “‘one within the other” (ch. 1°). 
In the innermost of these, the seventh Hall, are the Throne of Glory 
and the Highest parts of the Merkaba (chh. 11%, 161, 18% 4, 18, 
22 B%, 37°, 38%, 48 c* 8, 107). ‘The entrance to each of the seven Halls 
is guarded by angels (cf. above on the Angelology of a3, p. 159, and 
ch. 1%3 (QAFSIEL)). ‘The Halls and the guardian angels are here not yet 
subject to abstruse speculations as in the Hekalop Rabbapi and later. 

Ch. 24% in a Midras-like passage speaks of the 18,000 worlds. 
Vide note ad loc. and confer above, p. 74; similarly ch. 48 a! 
mentions 955 heavens. The import is somewhat different. Vide note 
ad loc., and cf. the Gnostic Habrasax and the 365 heavens, Hippol. 
"EAeyxos, vii. 26. (955 is the numerical value of Dh ‘the 
heavens’; p = 600; 'Af8paaá£ is by gematria 365.) 


$16. THE CONCEPTIONS OF SPIRIT AND SOUL. 
FATE OF THE SPIRIT AFTER DEATH 


HE trichotomy of the non-physical part of man in z*saümà, rü"h and 
15 as met with in developed mystical literature, seems at the 
time of our book not yet to be conceived of. The surviving part of 
man is, throughout the book, referred to by the term n‘Simd ex- 
clusively, chh. 2819, 432; 9, 441 ® 6, 7, 48°. This term x’sama will best 
be rendered 'spirit'. An examination of the various passages treating 
of the human n°samä reveals the following ideas, viz.: 
(1) The n°sama or spirit is indestructible and eternal, ch. 43. 


I Where n*$ümà and ri?h occur together, the former denotes something higher 
than the latter, just as, where a distinction between ‘spirit’ and ‘soul’ is made, 
‘spirit’ most often denotes the higher of the two. In cabbala n'sama often recalls 
the Neo-Platonic Novs, which Dean Inge translates ‘Spirit’ (vide W. R. Inge, The 
Philosophy of Plotinus, ii. 37 seqq). Ä 

Wohlberg, Grundlinien, etc., p. 32, says of the three terms for ‘soul’ used in Bible 
and Talmud: ‘Mn bezeichnet den Geist ausserhalb seiner Verbindung mit dem 
Leibe, 1%) den in diesem wirkenden und durch T'hätigkeit sich offenbarenden 
Geist, U23 Seele, Seelenwesen, Seelenperson den Geist in seiner Verbindung mit 
dem Leibe, wie er in ihm zum Vorschein tritt, an ihn gebunden ist und mit ihm ein 
Ganzes bildet." The present writer is not convinced that this distinction is justified 
in respect to the Talmudic dicta. The term most often used in the earlier Haggadic 
dicta is n‘séma, and this quite as well of the ‘spirit’ after its separation from the 
terrestrial body as when ‘in diesem wirkend’. More correct is the remark by 
Abelson, Immanence, pp. 43, 44: “In Talmudic literature there is. . .no clear-cut 
distinction between these terms; but noteworthy is the preferential use of Neshamah 
to signify the soul in its truly spiritual sense”. 


CONCEPTIONS OF SPIRIT AND SOUL 175 


(2) The spirit, even when not united to a body, has a bodily form. 
This bodily form is evidently pictured as similar to the form of the 
manifested (or physical) body save in so far as it is winged. 

This bodily form must not be confused with the ''pre-existent 
form or type of body” preserved in the Chamber of Creation (ch. 
43°), with which the spirit is invested when about to go down into 
life earthly. Cf. below. 

(3) The n°sämä is, in all probability, conceived of as pre-existent. 
This seems to be presupposed by the expression used in ch. 431-°, 
speaking of ‘‘the spirits that have been created and have returned " 
and ‘‘the spirits that have not yet been created” as two distinct 
classes. Cf. notes on ch. 43. 

It must, however, be admitted, that the representations of ch. 43 
do not absolutely compel the interpretation, that actual (so-called 
‘real’) pre-existence is meant here. The possibility always remains, 
that the expressions cited above refer only to an ‘ideal’ pre-existence. 
When Metatron according to ch. 43 promises R. IÉma'el to show him 
“the spirits of the righteous that have not yet been created" this need 
not necessarily imply the real pre-existence of these spirits; one might 
compare how acc. to ch. 45 Metatron is able to show R. I8ma‘el all 
future events and all coming generations, *their works and their 
doings”. The greatest probability is, however, that an actual pre- 
existence is meant to be conveyed. 'The strongest evidence for this is 
mc use of the Scripture expression ''the souls I have made" to denote 

“the spirits of the righteous not yet created”. 

(4) On the supposition that the pre- existence of the spirit is taught 
in our book, it also follows that the spirit’s ‘‘ being created” means its 
entering its manifested existence, i.e. its being invested with a body 
(or perhaps rather with the image or model of the manifested body 
which determines the growth and appearance of the actual physical 
body"). This Creation takes place in the Chamber of Creation, called 
‘Body’ (Gf). (Cf. note on ch. 43°: for the term Gif, cf. TB. Yeb. 
62 a, ‘Ab. Zar. 5 a; Nidda, 13 b.) 

(5) Further, on the same supposition, it follows that the character 
of the spirit is determined by the way in which it fulfils the tasks set 
for it in its manifested existence. 'l'he n*sama in its pre-existent state 
is pure or ‘righteous’.? Through life earthly the spirit may become 
defiled or wholly corrupted (ch. 445: 9). 


I Cf. Abelson, Fewish Mysticism, p. 165; Wohlberg, Grundlinien, etc., p. 16. 

2 Cf. 4 Macc. 18?; TB. Sab. 32 גכ‎ Baba 2306776, 16a; Ber. 60 b (prayer), 
Niddà, 30 b; Eccl. R. 127. Vide note on ch. 43°; Box, Ezra-Apocalypse, note on 7?? 
(p. 120); and R. Wohlberg, Grundlinien, etc., pp. 12, 13. 


176 INTRODUCTION 


(6) The pre-existent spirits have their abode in the presence of 
the Throne of Glory. 


Fate of the spirit after death: 

(1) Immediately after death the spirit of man is judged and, 
according to its life on earth, it is registered among one of the three 
classes of (a) righteous, (b) intermediate, and (c) wicked.? 

(2) The righteous forthwith return to their original abode in the 
presence of (‘above’) the Throne of Glory, ch. 43. In other contexts 
it is stated, that the righteous in the time to come (= after the second 
judgement?) will inherit the Garden of Eden and the Tree of Life, 
ch. 23.3 

(3) The intermediate, D*3133 or ,בנוניים‎ 826 brought to Se'5] in 
order to go through a process of purification. When purified and 
wholly cleansed from the defilement caused by their sin they are, 
most probably, regarded as sharing the lot of the righteous, ch. 443 5. 

(4) The wicked are conducted to Géhinnom to be punished in fire. 

(5) The intermediate, no doubt, form the large majority. 

The term 70% does not occur in 3 Enoch with reference to human 
beings. The term nefes again occurs only once, viz. in ch. 162. It 
probably refers to the psychical processes, the ‘mind’, comprising the 
emotional affects. Nefes generally denotes the vital force of the body. 
Possibly, however, the writer of ch. 16 is not conscious of any dis- 
tinction between nefes and n*sümà or rü*h. 


Ch. 47. 
A position by itself is taken up by ch. 47. This chapter pictures the . 
nature of the angels somewhat in analogy with that of human beings. 
The underlying idea seems to be that angels and men are essentially 


1 By implication, since here is the abode of the spirits who have returned, sc. 
to their original abode. This agrees with TB. Hag. 12 b (and Gen. R. 1. 26), but 
disagrees with TB. ‘“toda Zara, s a (et al., vide above) in so far as the latter gives the 
abode of the unborn souls as the Giff. 

2 Righteous =undefiled, ‘white’; intermediate =contaminated, ‘grey’; wicked = 
= wholly corrupt, ‘black’. Cf. TB. Ros ha-§ Sana, 16 b, 17a, Sab. 33 b, 152a; 
' Ab. R. Nap. xli; Tos. Sanh. xiii. 3. On the conceptions of pre-existent spirits and 
their abodein Pseudepigraphaand Rabbinic, vide Charles, Eschatology, pp. 231seqq., 
Box, Ezra-Apocalypse, pp. 26, 33, 37, 120; Billerbeck, in Strack-Billerbeck, Komm. 
z. N. Test. ii. 133 seqq. For Mandaitic parallels, cf. above, p. 76. 

3 Similarly in TB. Sab. 152 ab: 'nis$mopàn Sel sáddiqim g*nüzop tahap kisse 
ha-kKabéd’ (under the Throne of Glory) but in TB. Bab. Mes. 114 b, Bab. Bap. 
84a, Ber. 12b, the abode of the righteous is the Garden of Eden. Vide also 
Templer, Die Unsterblichkeitslehre, etc., pp. 18 seqq.; Wohlberg, op. cit. pp. 30, 31. 
There is not sufficient evidence in 3 En. for the view that the life of the righteous 
in the ‘“rabop is a passing, preparatory, life in waiting for the time of the resur- 
rection. 


CONCEPTIONS OF SPIRIT AND SOUL 177 


the same kind, only with different spheres of existence and duties. 
In contrast to the sections treating of the human spirit chapter 47 
uses both n¢sama and riith, although evidently quite synonymously.* 


ı The synonymity of nfämä and ra} is clearly brought out by the phrase 
(ch. 47°): “the souls of the angels and the spirits of the ministering servants”. 
Notice the similar juxtaposition in T'B. Hag. 12 b: nismópan secl saddiqim ufrühop 
un’samöp $c apio I*hibbar? op. Cf. y En. 22? : * the spirits of the souls of the dead". 
In 1 Enoch the terms ‘spirit’ and ‘soul’ (nafes and manfas) interchange. In Man- 
daitic literature the most frequent term is ‘spirit’ (Pnh'po), regularly when 
only one term is used. Quite often, however, the expression ‘spirit and soul’ or 
rather ‘soul and spirit! (hpy'p:21 1) is met with. Cf. Lidzbarski, Mandäische 
Liturgien, p. 12, n.1: “N17 ist die Lebenskraft des Körpers, נישימתא‎ 016 beim 
Tode sich abtrennende dem Jenseits zustrebende Seele. Beim Tode werden Nn 
und Nn5w*; vom Kórper getrennt, vgl. Qol. 28, 29. Nach 31, 17 wird 616 רוהא‎ 
der ND*U^1 gleich gemacht und findet einen Platz im Haus des Lebens. ..". Cf. 


also Reitzenstein, Mand. B. d. H. d. Grósse, p. 94, note 2. 
As instances of the expression ‘spirit and soul’ in Mandaitic literature the follow- 


ing passages may be referred to: ML. 12? (Qolasta 4), 80%° (Qol. 29), 26° (Qol. 9), 
17° (Qol. 6), preceded by a reference to PpfPp’) (= spirits) alone, 38° ° 
(qfinfppioy 16012 —133^ 3), 82° (Qol. 30 npc’) jp fini =the soul with the 
spirit), 142° (Qol. so), GL.1iv 442° (268. fnp'p'ol foור(.‎ 

Interesting passages on the relation between spirit and soul are: 

GR. 1: 1347“ (119-1201): ניסעת לסיביחהיק בעקטקרסתון מיתיסרת‎ 
סמ ....ופחיתית ודסיכיף כוי ד65סון‎ PADIT ...כ‎ The Spirits 
of the planets shall be bound in their watch-houses,. . .until their soul shall have 
ceased to be. . .and they shall have died and been extinguished, as if they had never 
existed.’ | 

GL. ı ii 430% (92): Haan) קר כיסמת מן רוס ופקגרה :תפר רוק‎ 
פן רוס ופהגרh וספרס‎ fino על דקייס ו%מ0ר‎ o5sfiop וקפרת פסרםיגנת וכ‎ 
fpf fonts fxpf, “The spirit spoke with the soul and the stinking body but the 
soul and the stinking body gave it no answer. While it (the spirit) stood and spake 
with the soul and the stinking body, the liberator arrived, and stepped forth.” 

GL. m1 xxxviii 566 (117): ....n'pיםמ‎ Shp דתרין‎ hofp shp honp 
ובקנין קתפ רוס וק50 כיסיעת% ריףתביף קד0דיף עית6פריםיח‎ 7h70 דיקתני‎ 
60'60ך עדיבריך מ'ינ6י דרוק6‎ PIÉ רוס כניםיעת תימרפס......כוי‎ 
pho יםהקרתה‎ ** [ heard a voice, the voice of a voice of two voices. . .who were 
sitting together informing each other: the voice of the soul and the voice of the spirit 
sitting together telling (things to) each other. The soul said to the spirit: ‘By thy life, 
my sister, bring me with thee when thou leavest (this life)!’ (The spirit answered :) 
‘Howcan I bring thee with me, since thou art a deceitful soul?’”’ This evidentlyshows 
that in this context the spirit is conceived of as the higher, and further that the spirit 
is thought of as undefiled by the earthly life, whereas it is the soul that is ‘ deceitful’ 
and whose fate will be determined after death according to the character acquired by 
it in its previous existence, whose ‘ deeds will be weighed in a balance’. (GL. 451?% ?”, 
56635, 3? : cf, below.) This may be compared and contrasted with our book (chh. 43, 
44), acc. to which on the one hand the spirit is from the beginning holy and pure, 
and, on the other hand, there being no distinction between spirit and soul, the spirit 
can be defiled through earthly life. 

GL. 1 iv 451%, 566°. (37°, 117%): רוס ען‎ finibóm ?תור.....ת?היכ‎ 


OHBI 12 


178 INTRODUCTION 


Strange is the way in which the analogy between angels and men 
is worked out with regard to the manifested existence. The angels 
are said to have a destructible part (47°), evidently corresponding to 
the physical body of human beings; and just as the manifested 
(physical) life of man is that in which his specific duties are to be dis- 
charged and during which he can fail and become corrupted, so also 
the angels carry out their duties (symbolized by the performance of 
the Q‘dussa) while in manifested existence, and may likewise fail in 
that state. Just as the spirits of the righteous return to their Creator 
after earthly life, so the spirits and souls of the angels are said to 
return to their Creator after the destruction of their perishable part 
in the Nhar di Nur (fiery river) ; moreover, the parallelism implies that 


Apo מן‎ po PHPD... ADP’). “ABapur...weighs and unites the sou] 


with the spirit’... tut den Geist mit der Seele zusammen" (Lidzbarski). 

As an example of passages, where there seems to be no idea of a dichotomy of 
the non-physical part of man, one may refer to GL. 111 xvii 536/537 (97/98); being a 
dialogue between the spirit and the body, in similar terms, mutatis mutandis, as the 
dialogue between the spirit and the soul in GL. 1] xxxviii 566 (117). There are also 
frequent passages pointing to the idea of the spirit’s possible corruption through its 
own doings during its life in ‘the world of illusion’: e.g. GL. 111 xxi 544 (102/103): 
“The Judge (after death) examines the Spirit on its sins and aberrations : “what works 
have you done, O Spirit, in the world of illusion, where you have had your abode?’ 
‘You are my witness, O Judge, that I have done no evil deed upon my own account...’ ”. 

To illustrate the workings of this idea of ‘ soul and spirit’ in different circles, it may 
be allowable to point to the Coptic Apocalypse of Paul (edited, translated and com- 
mented upon by E. A. W. Budge in his Miscellaneous Coptic Texts, pp. clxii—clxxiii, 
534-574, 1043-1084). In his summary of that book (op. cit. pp. clxii seqq.) Budge 
says: “The portions of [the ‘Apocalypse of Paul’] that remain to us prove that it 
was full of ancient Egyptian beliefs and views about the spirit, and soul, and ‘angel’, 
of a man.... The first section begins with the description of the fate of a sinful soul 
on leaving the body. This soul was attended on earth by its angel and admonished 
by its spirit, which reported daily to God the sins which it committed. When its 
body died, its spirit reviled it for its wickedness, and its angel afflicted it, and then 
its spirit summoned it into the presence of the Judge of Truth, who is here Christ... . 
Then the soul was taken before God, and its angel and its spirit addressed God." 
The passages run: "Its spirit came forth from it, saying, ‘O thou wretched soul, 
thou didst not give me rest during my little time which I passed in sojourning with 
thee. Or, O thou wretched soul, didst thou endure...or did thy heart turn? The 
breath of the breath of life of God was in thee. Let us [go] to the presence of the 
Judge of Truth. I will never forgive thee; and I have made myself a stranger unto 
thee this day, and do thou do likewise [to me]’. Thus the spirit of the soul abuseth 
it (i.e. the soul), and its angel afflicteth it” (pp. 556, 1043). “And they took away 
the soul to enable it to pay worship unto the God who created it in His own image 
and likeness....And the spirit of the soul said, ‘I am the spirit, the breath of life 
which sojourned with it (me ANOR Ne nena 16 M Ono er SxAwove poc:), 
judge itaccording to its judgements '"" (pp. 558,1045). Also here, as in the Mandaitic 
passages cited above, the soul is the subject of sin, whereas the Spiriti is incorruptible, 
a Divine spark living within the soul and separating from it when it is corrupt. The 
terms used for ‘spirit’ and ‘soul’ are the Greek rvevpa [HHS (Nnevrma)] and 
wWux7 [prha] respectively. In other passages of the Apocalypse the soul alone 
[or the soul and its angel (ayyeAos)] is spoken of, without any reference to the 
spirit. Cf. also W. Scott, Hermetica, ii. p. 265 (Corp. Herm. x. 16). 


CONCEPTIONS OF SPIRIT AND SOUL 179 


the spirits and souls of the angels are pre-existent (cf. note on ch. 47°). 
"The spirits of the angels have bodily form as the spirits of men (ch. 47*). 

Ch. 47 is evidently later than the rest of the section within which 
it appears. It quite clearly builds upon ch. 40, which latter speaks of 
the punishment of the angels by way of destruction, but knows 
nothing of any continued life for the punished angels. It also pre- 
supposes chh. 43 and 44 on which it is modelled, although inadver- 
tently introducing the expression “spirits and souls’ instead of ‘spirits’. 

The underlying idea, already referred to, of ch. 47, viz. the identi- 
fication in essence of the nature of men and angels, is, of course, old. 
This idea has been traced to Jewish-Alexandrinian speculation: after 
taking over from Hellenistic thought the Platonic-Pythagorean con- 
ception of the pre-existence of the soul, the Jewish-Alexandrinian 
philosophers arrived at the identification : dyyeXos= daipov = puyy. 

The identity in kind of human spirit and angelic nature is the 
necessary presupposition for the identity of Enoch and Metatron in 
the Enoch-Metatron pieces of our book. Also other representations 
of the transformation of a human being into an angel or celestial 
being imply the same notion (Elijah = Sandalfon, etc.). In the 
symbolical language of the earlier mystical literature the ‘garment of 
glory’ or ‘garment of light’ represents the higher celestial, angelic- 
spiritual nature. The garment of glory in these writings is attributed 
as well to angels as to the righteous spirits ascending into heaven. 
The difference between men and angels in such connections is only 
one of degree of perfection. 

The originality of ch. 47 consists in its maintaining a manifested 
existence, in a perishable body, for the angels, similar to the earthly 
life of men. 

In this connection it must be pointed out, that the conception of 
the pre-existence of the human spirit as met with in ch. 43 does not 
seem to be characteristic of the whole of 3 Enoch. Thus in the longer 
Enoch-Metatron piece Enoch-Metatron is called a Youth because he 
is a child in years compared with the angel-princes. It really would 
seem as if the conception of pre-existence belongs only to chh. 43 
and 47 or, probably, to the section 41-48 A. 

Acc. to Billerbeck* the doctrine of pre-existence was first intro- 


Iı Vide Billerbeck in Strack-Billerbeck, Komm. z. N. Test. ii. 340, who quotes 
Schlatter, Das neuaufgefundene hebräische Stück des Sirach, pp. 180-186, and points 
to the ‘ Alexandrinian-Gnostic (?) Apocryphon Prayer of Joseph’, acc. to which the 
Patriarch Jacob is an archangel (angelic name: Israel) who has entered earthly 
life from his pre-existent state. 

2 Obp. cit. pp. 341 seqq. 


H 
N 
13 


180 INTRODUCTION 


duced in Rabbinical literature in the middle of the third century A.D. 
and its first representatives in Palestine were R. Semu’el bar Nahman 
(about A.D. 260), R. 'Assi (about A.D. 300), R. Leui (about A.D. 300) 
and R. Yishaq (about A.D. 300).! 

On the assumption that Billerbeck has rightly fixed the time of 
entrance of the ideas of pre-existence into Rabbinical circles, the 
presence in our book of the conception of pre-existent spirits would 
seem to indicate the terminus post quem of the collection of chh. 
3-48 a as the middle of the third century a.D. Itis, of course, possible, 
that the idea of pre-existence was known to Jewish mystical circles 
earlier than this. That Josephus? gives it as one of the tenets of the 
Essenes is well known. It is maintained by prominent scholars3 that 
it can be traced even in the Pseudepigrapha. Nevertheless it is signi- 
ficant that ch. 43 seems to introduce the idea as something new, and 
that it is not present in the rest of the book (chh. 3-40). From this 
might be concluded at least that the collection (redaction) of the main 
part of 3 Enoch (chh. 3-48 a) was made at about the time when the 
idea of pre-existence was just being introduced into the mystical 
circles in question. (Cf. above, p. 38.) 


$17. THE DIVINE JUDGEMENT 


p Divine Judgement dealt with in chh. 287-33? is a Judgement 
enacted daily, at an appointed time of the day. The Judgement is 
concerned | 


(1) with the whole world; 

(2) with all the nations of the earth; 
(3) with the individual; 

(4) with the angelic world. 


The Judgement, Din, involves regular Court proceedings in the 


I On account of dicta attributed to those teachers in Mdras Tanhumá, 26 a, 
89a, TB. Yeb. 62a, Lev. R. 4, etc. “In Babylonia one identified—at least in later 
times—the pre-existent human souls with the Iranian Fravasis.” So in TB. Sab. 
145 b, speaking of the mazzdal (Aramaic st. d. mazzälä) of the proselytes as present 
at the law-giving at the mount of Sinai. Acc. to Billerbeck ‘mazzal’ (=constellation, 
fate) here equals ‘ genius fravashi’. 

Cf. R. Wohlberg, Grundlinien, etc. “ein weiterer wichtiger, und unumstósslich 
feststehender Satz der 'Talmudischen Lehre (ist) ersichtlich. Die Seele ist prä- 
existierend, ihre Präexistenz ist eine reale, individuelle, nicht etwa eine nur ideale als 
blosser Gedanke der Gottheit”. Wohlberg, of course, bases on the completed 
Talmud (as it lies before us), and, on that basis with reserve for the expression ‘ die 
Talmudische Lehre’, his thesis may be considered as well-founded. He quite rightly 
acknowledges the incongruity of the Talmudic dicta of different origin (op. cit. p. 9). 

2 Bellum Fudaicum, i. 8. 11. 

3 E.g. Box, in Ezra-Apocalypse, p. 26, note on 4 Ez. 4. 


THE DIVINE JUDGEMENT 181 


Celestial Assize for each case, Divine decision, decrees with regard to 
the world, the nations and the individual, and, lastly, the execution 
of these decrees, as punishments or otherwise. 

When acting as Judge the Holy One is presiding in the Great Bep 
Din on high: he is assisted by the ‘Irvin and Qaddisin (ch. 28%» °) who 
stand before him ''as court officers before the judge". Acc.to ch. 
28° these ‘Trin and Qaddisin ‘‘argue, pass the sentence, make the 
requests, close the cases, establish the sentences below on earth ". In 
the judgement of the nations of the world the ‘Trin and Qaddisin (chh. 
29, 30) are viewed as Princes of Kingdoms’, and are headed by the 
Prince of the World “‘ who pleads in favour of the totality of the nations ” 

Acc. to another picture, now with reference to the Judgement of 
the individual, the Holy One has by him the three hypostasized 
Attributes, JUSTICE, MERCY, and TRUTH. The MERCY supports man by 
sending him a staff of its own splendour, on which to support himself 
when standing before the Divine Judge (ch. 31^» ?).* The same idea 
is expressed in the form of “ Angels of JUSTICE, MERCY, and PEACE” 
surrounding the Most High, when seated on the Judgement Throne 
(ch. 33). 

The proceedings in the Divine Court and the final decrees are 
based upon the recordings contained in the Books of Judgement, 
chh. 1875, 23755, 285,307, 321, 44*. 

These books are called “the Books of the Living and the Books of 
the Dead" (chh. 18%, 287), the ‘“‘ Book of Records” and the ‘\ Books of 
Judgement" (ch. 27^ 2), the **Book in which are recorded all the 
doings of the world” (ch. 30%), the “‘ Book of fire and flame" (ch. 32%), 
and the ** Books of Records” (44°). 

The Books of Judgement contain (a) the records of men's deeds, 
good and evil, and also of various events in the whole Universe; 
(b) the Divine decisions and decrees. The books are in the keeping 
of the Scribes (chh. 27, 337). 

The executors of the Divine decisions are in general matters the 
‘Trin and Qaddisin (ch. 28°), who represent the Divine rulership over 
or government of the world, as do the ‘Princes of Kingdoms’ (ch. 
48 c°) with which they are identified (chh. 29, 30). They also sanctify 


I Cf. the Vision of Abu Yazid (d. 874, R. A. Nicholson, An Early Arabic 
Version, etc., p. 707, ll. 4 seqq., 413). T'he angel of the Footstool gives Abu Yazid, 
ascended to the seventh heaven, a pillar of light: | 


JU Be ish hod jod Lao Soak ARG Vu Ls Mons Ut 13! Use 
“until I was met by the angel of the Footstool (Kursf) who had with him a pillar 
of light. He saluted me; then he said, ‘take the pillar’. So I took it...”. 


182 INTRODUCTION 


the body and spirit of the man who has undergone judgement. But 
the execution of the special decrees which involve ‘punishment’ 
either on the world at large (ch. 32) or on the individual (chh. 31°, 
33°) is reserved for a special class of angels existing for this purpose, 
viz. the ‘ANGELS OF DESTRUCTION’ (mal’*ké habbala). When executing 
the punishments on the world the angels of destruction are given the 
‘Sword of God’ to be used by them as an instrument of punishment 
and vengeance (ch. 32%: 2), 

The ‘ Angels of Destruction’ correspond to the ‘Angels of Punish- 
ment’ of 1 En. 53°, 561, 6211, 631; 2 En. 10% (421); Ap. Petri, 6, 8; 
Test. Abrah. 12, 13 (ed. G. H. Box, pp. 19 seqq.). See note on ch. 317. 

On the details in the representation of the daily Judgement see the 
notes on chh. 287—33?. 

The execution of the judgement on the intermediate (the large 
majority, called béndn[zyy]lim) and the perfectly wicked, having been 
judged immediately after death, is described in ch. 44 (in dealing 
with the fate of souls and spirits). Also here the angelic executors are 
the angels of destruction, of which only two are mentioned, viz. the 
chiefs appointed over the béndn[1yy]im and the wicked respectively ; 
it is noteworthy that the chief ‘angel of destruction’ set over the 
bénon[tyy]im has the function of supporting, helping, purifying them, 
hence also called by the significant name SIMKIEL (from DD). The 
Divine attitude towards the bénon|zyy]im is that of Support, Help, 
Mercy, Encouragement.’ In contrast hereto, the angel of destruction 
appointed to deal with the wicked is called za'ArrEL (the Wrath of 
God, Apr). The wicked are to be cast out from the Divine Presence 
without Mercy, to be punished in Gehenna. 

Also upon the angels punishment is executed, chh. 40°, 47. 

When the song-uttering angels fail to perform the Q'dussa in the 
right time and order they are consumed by fire. Acc. to ch. 47 this 
destruction by fire refers to their ‘bodies’, i.e. to their existence as 
individual members in the song-uttering companies. ‘The bodies of 
the song-uttering angels who have failed in the discharge of their 
duties are sent back into the fiery river from which they were once 
created and in the fiery river the multitudes of angels thus punished 
form a congeries of fiery substances: “‘mountains of burning coal” 
as the expression is in ch. 47?, using the simile traditional since 1 En. 
21? ('*like great mountains and burning with fire"). 


1 Similarly in Sed«r Gan ' Eden an angel is introduced whose duty it is to save 
those of ‘middle merit’ or ‘the unstable’ from the angels of destruction ; that angel is 
called ?Nירזע‎ , from 1% (help) : .הוא בא ואוחז בהם ומציל אותם מידם (של מלאכי חבלח)‎ 
Among the unstable are reckoned the proselytes who 7 NANTI MND DPN DIN. 


THE QzDUSSA 183 


שוח הו 


N entire section of the present book is devoted to the description 
A of the performance of the celestial songs and hymns of praise. 
"The section, comprising chh. 35—40, enlarges on the hosts of angels 
engaged in the chanting of the Song, their number, arrangement, 
preparation, purification before intoning, the attitude or róles played 
by the other parts of the Celestial community, etc. 

Apart from this section the performance of the celestial songs is 
mentioned in various connections, especially in the sections dealing 
with angelology. 





A. 'The character of the songs. 


Different terms occur partly denoting various kinds of songs, 
partly being merely synonyms. Thus, in ch 14, there are mentioned: 
Song (Sira) Trisagion (Q*dusia), Chant (N*'zma); ib. vs. 12: Psalm 
(Tehilla), Song of Praise (Sebah), Song of Rejoicing (Rinna), Thanks- 
giving (Toda), Exultation (Zimra), Glorification (Pa’ér), Hymn 
(Na’*ya) and Eulogy (‘Oz). This is, however, in the introductory 
chapters which are later than the main part of the book. In the 
angelological section ar we find, e.g. ch. 20°, reference made to Praise, 
Glory and Rejoicing (T*Ailla, Sabah, R*nána). Nowhere is there any 
parallel to the extravagant indulgence in enumerations of synonyms 
for ‘song’ and ‘praise’ met with in the HeRalop Rabbàpi, ch. 24. 

The songs consist of Scripture verses, chh. 19’, 464, 2%, 45°. 

Ch. 19’. The Galgallim, Kerubim, Hayyop, Serafim are re- 
presented as singing, in the form of a mutual exhortation, the fifth 
verse of Ps. 68: ‘‘ Extol Him that rideth in “4rabop, by His name Yah, 
and rejoice before Him”. 

Ch. 464. The song uttered by the planets (or heavenly bodies in 
general) is Ps. 8%: ‘ When I consider Thy heavens, etc.” 

Ch. 24. On the occasion of R. ISma‘el’s admission to enter and 
behold the Merkaba, the angels exclaim: ‘‘ Happy is the people that 
is in such a case!” (Ps. 144%), 

Ch. 459. '"O vuuH, how manifold are thy works! The King’s 
word hath power and who may say unto him, What doest thou? 
Whoso keepeth the commandments shall know no evil thing” (Ps. 
10474; Eccl. 84). 


184 INTRODUCTION 


3 Enoch dwells exclusively upon the celestial hymns, songs and 
praises, omitting all references to the terrestrial Q‘dussa or other 
songs, chanted by men on earth, e.g. by the congregation of Israel. 

The whole conception of celestial songs is of course framed by 
analogy to the songs on earth, but there is no hint of an interdependence 
between terrestrial and celestial songs. This is in marked contrast to 
the ideas of e.g. TB. Hag. 12 b (the ministering angels say the song 
by night but are silent during the day for the sake of the glory of 
Israel”: the preference is accorded the chanting performed by the 
congregation of Israel) or of the Hekalop Rabbapi, where acc. to 
ch. 9g 3 Superimportance is assigned to the Trisagion performed by 
Israel (“When Israel says the Holy, Holy, Holy, the Most High has 
no pleasure in all the glories of the heavens with their song-uttering 
companies, but bis attention and his joy are fixed upon the congre- 
gation of Israel alone”). In 3 Enoch, on the contrary, as the central 
event in the heavens—and in the whole universe—is contemplated the 
performance of the Song by the companies of angels (chh. 35°: °, 
36, 38). In this respect 3 Enoch accords perfectly with the earlier 
Enoch literature, especially 2 Enoch. 

The song kar' é£oynjv is, however, the Q*dussa. ''he Q'dussa as re- 
corded in 3 Enoch is of the simplest form known, viz. the Thrice Holy 
(Isa. 69), ** Holy, Holy, Holy, is vuyH s’Ba’op: the whole earth is full 
of his glory" and the response *' Blessed ". 

The response ‘‘ Blessed” is referred to in two different forms, viz. 


(a) “Blessed be the Glory of vnius from His place" and 

(b) “Blessed be the name of His glorious kingdom for ever and 
ever". 

(a) is attested in chh. 1°, 207; (6) in chh. 39° and 48 B! (K), B?. 

The Yimlok (“yuyu shall reign for ever, etc.”) is not mentioned 
in the present book. 

In exhibiting this simple form of the Q*dus$a 3 Enoch accords with 
I En. ch. 399; 5 which also gives the O*dussa in the form of the 
Thrice Holy and the response *' Blessed ": | 

“Holy, Holy, Holy, is the Lord of Spirits: He filleth the earth with 
spirits”. The “‘ Blessed” is two-fold: '' Blessed be Thou, and blessed 
be the name of the Lord for ever and ever". On the change in the 
Trisagion here see Charles, 1 Enoch, note on ch. 39” (p. 76), and 
Dillmann, Das Buch Henoch, p. 145, note on 39”. 

In 2 Enoch only the Thrice Holy is preserved, ch. 211(A); cf. Rev. 48. 

This simple form of the Ordussa is strong evidence of the early 


THE QzDUSS A 185 


time of the Q'dussa-section of 3 Enoch. It is to be noted, by the way, 
that the term * Q*dussà' , in the main part of the whole book, is as yet 
unknown as denoting the Trisagion and the response. It appears only 


in the later introductory ch. 1. Uncertain is 20°, 130» *3*5 >32 
.וקדושה‎ 


B. The performers of the Q‘dussd. 

(1) Angels specially appointed for the sole purpose of chanting the 
O-dussa. These may be called “‘the song-uttering angels ” 

The song-uttering angels are called simply ‘ministering angels’ 
or ‘camps of angels’, ‘camp(s) of Sekina.’ Vide above on Angelology, 
D. There are 506 thousand myriads of camps, each camp counting 
496,000 angels (chh. 351, 408; cf. 177). The numbers 496 and 506 are 
symbolical of the Kingdom of Heaven. Vide above on Angelology, 2b. 

The camps are arranged in four surop (chh. 35°, 367), at the head of 
each there being a “Prince of the Army’’. These four surop are also 
called “the four camps of Sekina”’ (chh. 184, 371). Acc. to ch. 185 
TAG As is the leader of all the song-uttering angels, in rank above the 
four princes. 

(2) Besides these hosts of angels whose special duty is T per- 
formance of the Q‘dussa, the Song is chanted also by the Merkaba- 
angels, the great Princes, the heavenly bodies and by the Merkaba- 
seer (chh. 20°, 22°, 22 B°, 25°, 20°, 27°, 40°, 45°). 


= שש 


C. The time appointed for the celestial O*dussa. 


There is a time fixed every day for the performance of the O*dussa. 
The relation of this appointed time to the quarters of the day or night 
on earth is not defined in 3 Enoch. (Cf. TB. Hullin, 91 b: ' The angels 
recite the Song only once a day, some say ‘only once a week’, etc.’’) 

Contrast Apocalypse of Abraham, ch. 10: “I (Yaoel).. .teach those 
who carry Him (i.e. the Hayyop) the song of the seventh hour of the 
night of man"? 


I For the Jewish Liturgy and the forms of the Q°dus¥a therein contained, see 
Oesterley and Box, Survey of the Literature of Rabbinical and Mediaeval Judaism, 
p.177; The Religion and Worship of the Synagogue, 1911; JE. article ‘Kedusha’; The 
Authorised Daily Prayer Book of the United Hebrew Congregations of the British 
Empire, 1921, pp. 43, 49; I. Elbogen, Der jüdische Gottesdienst?, pp. 61-67. In 3 Enoch 
the recital of the Q'dutfa is never referred to as 111p 4515 but always as .לומר קדוש‎ 
In Ga’ onic literature the expression mostly is .בזמן שאומרים קדושה.+ס לאמר קדושה‎ 


2 Ed. by Box, 1919 (TED.), p. 47. Prof. Box, in note 7 ib., points to the 
parallel in TB. ' Aboda Zara, 3 b: R God sits (at night) and listens to the song of the 
Hayyop” and TB. Hag. 12 b, referred to above, P. 184. Cf.also Test. of Abr., ed. 


Box, p. 37. 


186 INTRODUCTION 


The time of the performance of the Q*dussa is, acc. to our book, 
the central event of the heavenly ‘day’. For the ‘Time appointed’ 
see chh. 187, 196, 27°, 35°, 361, 381, 391. 


D. The arrangement of the Q*Zusfà and its performance. 


The “‘ Blessed ” is considered a response to the Thrice Holy. Hence 
there are some of the song-uttering angels who have for exclusive 
object the chanting of the “Holy, Holy, Holy, etc." whereas others 
are entirely devoted to responding with the ‘‘ Blessed”: chh. 24°, 35%. 
The Thrice Holy is performed in three parts, viz. (1) “Holy”; 
(2) * Holy, Holy”; and (3) Holy, Holy, Holy, is YHUH S5BA Op, the 
whole earth is full of His Glory", ch. 407. (Cf. TB. Hullin, 91 b: “three 
different companies of angels say the Song every day; one says ‘Holy’, 
one ‘Holy, Holy’ and one ‘Holy, Holy, Holy is H'S*ba'op"" i.e. in 
the manner of the chanting in Jewish congregations, vide note 
on 40°.) 


E. The import of the O'dussa. 


The significance of the celestial O*dussa is indicated by the stress 
laid on its performance at the right time and in the right order, in 
perfect unity and consonance, and its explicit and implicit connection 
with the idea of the Kingdom of Heaven. It is the symbol of, and, at 
the same time, the actual realization of the Kingdom of Heaven in the 
celestial spheres. 

The angels and the four princes at the head of them are rewarded 
with crowns when they chant the O*dussa at the right time but 
punished by extinction if they do not, chh. 401-3, 47. The chanting 
of the Q*dussa כתיקונו‎ brings about the unity and harmony which in 


itself actualizes the existence of the song-uttering companies, ch. 355: 6, 
The Q'dus$a is the means of the realization of God's sovereignty 
among the angelic hosts, their conforming to the law of the Kingdom; 
hence the singing of the O’dussa by the angels is termed “taking upon 
themselves the yoke of the Kingdom of Heaven ”, ch. 35°. | 
The realization in the Q*dussa of the Kingdom of Heaven among 
the angelic orders is implicitly indicated by the numbers 496 and 
506, used in ch. 35* with reference to the companies of song-uttering 
angels; 496 and 506 are the numerical equivalents of Malkup (King- 
dom) and Malkuyyop (Kingdoms) respectively. All the celestial 
kingdoms are made one whole, the Kingdom of Heaven, whose 


sovereign is the King of Kings of Kings. 


THE QEDUSSA 187 


The realization of the Kingdom of Heaven among the angels 
extends its effects to the physical aspects of the heavens and to the 
outer realms of the Universe. 

“At the time when the ministering angels utter the ‘Holy’ all the 
pillars of the heavens and their sockets tremble, the gates of the Halls 
are shaken, the foundations of the Universe are moved, all the orders 
of Rägie‘, the constellations and the planets, are dismayed, and the 
globe of the sun and the moon haste away, etc.’’, ch. 38}. 

This trembling of the planetary regions of the heavens is their 
expression of acquiescence in the Divine sovereignty, and hence 
considered as their ‘Song’ (a sort of spherical harmony), to judge 
from the quotation in this connection (ch. 38°) of the Scripture 
passage Job 387: ** When the morning stars sang together and all the 
children of heaven shouted for joy”. 

The Qdussa is naturally addressed to “the Holy One, blessed 
be He". Ch. 48 &? presents a picture of the angels singing the 
Trisagion and the “‘ Blessed”’ before the self-existent Divine Names, 
when these go forth from the Throne of Glory. In ch. 39, on the 
other hand, the Names are said to go forth from the Throne of Glory 
at the time of the angelic performance of the Q*dussa as a sort of 
response from the side of the Divine manifestation to the angels’ 
acknowledgement of His sovereignty. A quotation from ‘‘the Book 
of Enoch” by Moses de Leon represents the Names as themselves 
chanting the *' Blessed be the name of His glorious kingdom for ever 
and ever"! 

The notariqons of the Trisagion and the '' Blessed " (i.e. p PP - 
| (בשכמל'‎ are in ch. 48 B given as Divine Names. This is quite 
natural from the conception of the Divine Letters and Names 
obtaining there. See above on ““ The quasi-physical aspects of the 
Merkaba, etc.” l 

In later literature there are frequent speculations on the Divine 
Names קק"ק‎ and ב בשבמל"ו‎ See e.g. Siyyuni, Par. Ha'«zinu, S. 
Midras Talpzyyop, 78 a. 

In the additional ch. 15 &? the Šema‘ (Hear, O Israel, the Lord 
our God is one Lord) is introduced as a Celestial Song. This reflects 
a later time than the rest of the book, where the Šema‘ is never re- 
ferrred or alluded to. See above on “‘the origin and date of composi- 
tion of 3 Enoch”, end. And cf. TB. Hullin, 91b, where the W\TD and 
the שמע‎ are co- RI (Vide Elbogen, Jüd. Gottesd? p. 63 seq.; 
L. Ginzberg, Geontca, ii. pp. 78 seqq., 129.) 

1 The quotation is reproduced by Jellinek in Beth ha Midrasch, ii. p. xxxi. 


APPENDIX I 


Attempt at a reconstruction of the earliest fragments of the 
Enoch-Metatron pieces 


T has been hinted above (pp. 42, 79 and 83) that some fragments of a 

writing or writings on Metatron, representing a stage before the in- 
clusion of the Metatron ideas in the Enoch Literature and the identification 
of Metatron with Enoch, may be traced in the Enoch-Metatron pieces. 
Some conjectures concerning the actual passages where such fragments 
occur may be proffered here. 

Almost certain is it that these fragments contained a representation of 
Metatron as a primordial being. It is suggestive that this idea has been 
obscured by Metatron's identification with Enoch (cf. p. 78). Hence the 
functions which in the original traditions were represented as belonging to 
Metatron (or conferred upon him) from the beginning, are, by the 
Enoch-Metatron traditions, represented as being conferred upon Enoch, 
successively, on the occasion of his elevation into a high, celestial being. 

Now it may be noticed that chh. 92-13, if taken out of their context, 
and relieved of obvious additions, could easily be interpreted as referring 
. to Metatron alone (not to Enoch) as a Celestial being, existing at or before 
the Creation. Considered by themselves, these chapters contain remarkably 
prominent references to the cosmical functions and attributes of Metatron. 
He is coextensive with the whole world (an established feature of the 
Primordial Man idea), ch. g; he carries the cosmical letters, ch. 13. It is 
noticeable, further, that ch. 11 dates the revealing of all secrets to Metatron 
by the use of the word me'az, which, considered by itself, is most naturally 
translated ‘from the beginning’ (not ‘henceforth’, as the redactor of the 
Enoch-Metatron piece evidently understands it). It need not be said that 
chh. xo (the definition of Metatron) and 12 (the promulgation of the little 
YHUH) fall in naturally with the same representation. From the mutual 
relation of chh. ro and 12 it would appear that the word Metatron is a 
metonym for the real name of the Being in question, viz. the little yHyH. 
It may hence be surmised that the main part of chh. 9-13 represents a 
fragment of an original writing on Metatron—the little yHyH. 

In 48 c the foisting on to an original tradition on Metatron of the idea 
of the elevation of Enoch is apparent (cf. above, p. 83). Original Metatron- 
fragments may perhaps be detected also in 48 c?: 9: 7-9, 

These fragments would thus represent the earliest and most important 
parts of 1 Enoch, from a time not later than the first century A.D. (cf. above, 
p. 79). 

APPENDIX II 


The Gnostic references to the ‘little- Yao’, the possessor of the 
Divine Name,* and the ‘ Youth’ 


N pp. 82, 123 and 141 reference has been made to the occurrence of 

the expression ‘the little Yao’ in Pistis Sophia. It will be apposite 

to reproduce here in full the passage where this expression occurs. We 
r ‘The little Yao’ corresponds exactly to ‘the little יהוה‎ . For the probability of 


YHUH having been pronounced Y¥AHG(B), vide A. Lukyn Williams, YAHOk (7.Th.S. 
xxviii, 1927, pp. 276-283), F. C. Burkitt, Yahweh or Yahoh etc. (id. pp. 407-409). 


APPENDIX II 189 


follow Horner’s literal translation’ (Jesus speaks of his first descent from 
the highest, inmost, celestial realm, the ‘first mystery’, to the earth): 

*. . . It happened therefore, having come unto the midst of the Rulers of 
the Eons, I looked down unto the World of the mankind by the command 
of the First Mystery, I found Elisabet the mother of Iohannes, the baptist, 
before that that (woman) yet conceived him, I sowed a power into her, this 
which I received from the little Iao, the good, he who (is) in the middle, 
that he should prevail to preach in front of us, and prepare my road and 
baptise in water for forgiving sin. That power therefore, that (is) that which 
becometh in the body of Iohannes, and also in the Place of the soul of the 
Rulers, destined to receive it, I found the sound of Helias [i.e. Elijah] the 
prophet in the ons of the Sphere, and I took him in, and I took his soul 
also, I brought it to the Virgin of the Light and she gave it to her Receivers, 
they brought it unto the Sphere of the Rulers and they cast it into the womb 
of Elisabet. But the power of the little Jao, he of the middle, and the soul 
of Helias the prophet, they (are) those which are bound in the body of 
Iohannes the baptist.” 

Behind this obscure passage one may easily recognize the idea of the 
little Yao as a spiritual essence present in the prophet of his age, or in the 
outstanding saint. The same idea is attested of Metatron in Jewish 
mystical writings (cf. above, pp. 102 and 123); of the original Man-Saviour- 
Messenger, also called the ‘one-born’, the ‘unique’, the ‘beloved Son’, in 
Mandaitic Literature, and of the Primal Man—the Spirit of Adam in the 
Pseudo-Clementine writings and in the systems of the Ebionites and 
Elxaites (cf. above, p. 123, note r). 

Although the received text of the cited passage seems to speak of 'the 
power of the little Yao’ and ‘the soul of Helias’ as two different spiritual 
entities incarnated in John the Baptist, there should scarcely be any doubt that 
the passage in reality bases upon a tradition, according to which the celestial 
being possessing the Divine Name and called the ‘little’ to denote him as 
an emanation from the inscrutable Deity, is present in, and is the power of, 
the prophets of the different ages, last present in the prophet Elijah, and 
then maintained to have again appeared in John the Baptist. The epithet 
‘little’ evidently is meant to denote this being as the lesser manifestation 
of, the second to, the Deity (the First Mystery). 

There are some other instances of the speculations of this figure which 
show the existence of ideas closely related to the conceptions of the little 
YHUH-Metatron, the possessor of the Divine Name. These are found in 
the representations of ‘Yao’ and ‘Yeu’. 


I. Yao-Yeu is the Primal Man, the First or ‘Great’ Man. 

Thus says the Second Book of Yeu according to the German translation 
by Schmidt (Pistis Sophia etc. p. 318): 

“Wiederum (mái) werdet ihr in ihr Inneres (referring to the Inmost 
Recesses or Mysteries) bis zu der Ordnung (ra£ıs) der Vorhänge (kara- 
rerdgpara), die vor den grossen König des Lichtschatzes (-Incaupös) gezogen 
sind, hineinwandern. Sie werden euch ihr grosses Mysterium (kvornpiov), 
ihr Siegel (opayis) und den grossen Namen des Lichtschatzes (-0ygavpés) 
geben und sich zurückziehen, bis ihr hineinsetzt und sie durchwandert, und 


1 Pp. 6. 7, ed. Schmidt, pp. 7, 8; ed. Mead, pp. 9, 1o. 


190 APPENDIX II 


bis ihr zu dem grossen Menschen gelangt, d.h. zu dem König dieses ganzen 
Lichtschatzes' (-Onoavpos), dessen Name‘ feu’ ist...(p. 319)... Dann wird sich 
Jeü, der Vater des Lichtschatzes (-dnoavpös), über euch freuen etc.” 


2. Yao-Yeü, the First Man, has authority over those who execute judge- 
ment and punishment on the spirit of man. 

Pistis Sophia, 111, ch. 111 (ed. Schmidt, pp. 184, 185; ed. Mead, p. 238; 
ed. Horner, p. 143): 

‘*, , . Whenever therefore it should happen, whenever should be completed 
the time of the punishment of that soul in the judgments of the Rulers of 
the Middle, is wont the counterfeit spirit (Gvriuiuov rvevua), it is wont to 
bring the soul up from all the Places of the Rulers of the Middle, it is wont 
to take her up before the light of the sun according to the commandment of 
the first man Jeou: and it is wont to take her (close) to the judge. . .." 


3. Besides supreme judge Yeu, the first man, is called Messenger, 
Legate, of the First Commandment, and the overseer of the Light. 

In Pistis Sophia, 111, chh. 126 and 130, in contexts treating of the fate 
of souls and the places of punishment, the following passages occur: 

1, ch. 126 (ed. Schmidt, p. 208; ed. Horner, p. 161): 

“These Rulers (dpxovres) therefore of these twelve chambers being within 
the Dragon of the Darkness. . .there being a door to every chamber.. ..And 
there is an Angel of the Height being vigilant unto each of the doors of the 
chambers. These who Jeou the first man, the overseer (érigkoros) of the Light, 
the Legate (rpecfBevrys) of the First precept, he is he who put them being 
vigilant unto the dragon that he should not be disorderly with all the Rulers 
of his chambers which are in him.” 

III, ch. 130 (ed. Schmidt, pp. 215, 216; ed. Mead, pp. 275, 270; ed. 
Horner, p. 167): 

‘* And whenever the Ruler should cast out the souls, are wont the Angels 
of Ieou, the first man, these who are vigilant unto the chambers of that Place, 
he is wont to hasten immediately and to carry off that soul until he bringeth 
her (close) to Jeou, the first man, the Legate of the First precept. And is 
wont Jeou, the first man, he is wont to see the souls and to prove them.... 
But if should prove them Jeou, and find them having completed their cycle... 
and is wont to have mercy on them Ieou.” 

In this connection one may recall that, according to 3 Enoch 15 B?, 
Metatron is the head of the defending angels, and, that in Hek. R. 26s, 
Metatron is called ‘Long-suffering and abundant in Goodness’. Further 
Ieou, as the Overseer of Light and the Ruler of the Rulers, corresponds 
to Metatron as the Ruler over all the celestial treasuries and over the 
70 princes (= dpyovres). 

4. The references to Yeu-Yao as the leader or ruler over dpyovres are 
frequent. Just as Metatron in some Jewish mystical contexts is called ‘The 
Great (one)’, so the dpxovres, in this connection, speak of Yao, their leader, 
as the ‘great Yao’. The ‘great Yao’, hence, is not the unmanifested Deity, 
but identical, in fact, with the ‘little Yao’. 


i This does not refer to the Ineffable Deity, who, whoever in other contexts is 
represented as the Makranthropos, cf. Leisegang, Die Gnosis, p. 360. 


_ APPENDIX II IQI 


Pistis Sophia, 11, ch. 86 (ed. Schmidt, p. 126; ed. Mead, p. 163; ed. 
Horner, p. 97): * And the Virgin of the Light with the great Captain of 
the Middle, this who were wont the Rulers of the /Eons to call, The great 
Tao, according to the name of a great Ruler who (is) in their Place”, 


s. A somewhat different nomenclature is used in some passages, 
speaking of the ‘little Sabaoth’, put in relation either to the ‘great Sabaoth’, 
or to the ‘great Yao’. Also here we have to do with the conception of a 
second Divine manifestation, a possessor of the Divine Essence. This 
conception is clearly to be distinguished from the ideas connected with 
the names Sabaoth, Sabaoth Adamas etc. The term ‘the little Sabaoth’ is 
evidently evolved on analogy with the ‘little Yao’. Vide especially Pistis 
Sophia, 11, ch. 63 (ed. Schmidt, p. 82; ed. Mead, pp. 103, 104; ed. Horner, 
p. 63) and Pistis Sophia, 1v (V), ch. 140 (ed. Schmidt, p. 241; ed. Mead, 
pp. 302, 303; ed. Horner, p. 187).' 

It has been recounted above that the (little) Yao-Yeu was represented 
as the Second Manifestation, also as the Primal or Great Man and the 
Overseer. It now remains to point out some further epithets of the Second 
Manifestation. 

The Unknown Early Gnostic Work (Unbekanntes altgnostisches Werk), 
edited by Schmidt (Pistis Sophia etc. pp. 335 seqq.) runs, according to 
Schmidt’s translation: 

Ch. 2. “Der zweite Ort (röros) ist entstanden, welcher Demiurg 
(önsovpryös) und Vater und Logos (Aöyos) and Quelle (ayn) und Verstand 
(voös) und Mensch und Ewiger (aiios) und Unendlicher (dmepavros) 
genannt werden wird. Dieser ist die Säule (cf. Metatron as ‘ammiida 
de-emsä‘ipä, above, pp. 122, 123), dieser ist der Aufseher”’. Ibidem, p. 338, 
this ‘Overseer’ is also called ‘the Youth’. Thus we have here a similar use 
of the epithet ‘Youth’ as in the Jewish mystical works (the Youth Metatron) 
and in Mandzan sources (Rabya Talya etc., above, pp. 68, 69). 


6. Lastly attention must be called to the fact that in Pistis Sophia we 
meet with the same salvation-mystery that we have traced as underlying 
the representations of Enoch-Metatron, although here not expressed in 
terms quite as closely resembling 3 Enoch as are those met with in the 
Mandzan Literature. It may. be allowed to quote an elucidating passage, 
viz. Pistis Sophia, 11, ch. 96 (ed. Schmidt, pp. 146 seq.; ed. Horner, pp. 


114 Seqq.): 


I The original import of these celestial figures cannot be obscured by the 
systematizations, by which they have been accorded definite positions in various 
regions of the Universe. Such a system is the following, proceeding from the 
Inmost or Highest to the lowest regions: (1) the ineffable Deity—-Makranthropos, 
(2) the First Mystery—Logos with the 'Apatores, Hypertripneumatoi, Protri- 
pneumatoi, Tripneumatoi etc., (3) Celestial Beings called ‘the 24 mysteries’, (4) the 
Treasury of the Light or the Land of the Light with 12 Saviours and 9 Watchers, 
(5) the Place of those of the Right under Yeà, Melchisedek, Sabaoth the Great and 
Good, (6) the Place of the Middle under the Great Yao, the Little Yao, the little 
Sabaoth and the Virgin of the Light, (7) the Place of the Left, (8) the 12 7Eons, 
(9) the Sphere of Heimarmene, (10) the Terrestrial world; cf. Leisegang, Die Gnosis, 
pp. 360-363. 


192 APPENDIX II 


““Now therefore also, Amen I (Jesus) say to you, Every man who will 
receive that mystery of the Ineffable and is complete or fulfilleth (it) in all 
its types with all its figures, is a man being in the World, but he excelleth 
all Angels and he will excel more than they all, he is a man being upon the 
World, but he excelleth all the Archangels, and he will excel more than they 
all. He is a man being upon the world, but he excelleth all the Tyrants, 
and he will be exalted over them all. He is a man being upon the World, 
but he excelleth all the Lords, and he will be exalted over them all. He is 
a man being upon the World, but he excelleth all the Gods...all the lumi- 
naries. . . all thepure(lights). . . all the T'riple powers. . . all the Forefathers. .. 
all thelnvisibles. . .thegreat Forefather Invisible. . .all those of the Middle... 
the emanations of the Treasury of the Light...the Confusion. ..the whole 
Place of the Treasury and he will be exalted over them all. He is a man being 
upon the World, but he will become King with me in my kingdom. He is a 
man being upon the World, but he becometh King in the Light. He is a 
man being upon the world, but not one (out) of the World is he, and Amen 
I say to you, That man is I and I am that man...’”". 


7. The above is enough to show that the central ideas and figures of 
the mysticism represented in 3 Enoch and known to the circle behind it 
has penetrated into the Pzst:s Sophia and related writings.’ This confirms 
the general conclusions arrived at in the Introduction as to the age and 
dispersion of the ideas in question. It is noticeable, however, that the 
name ‘Metatron’ never occurs in non-Jewish sources, although the con- 
ception is clearly attested. ‘This fact renders more weight to the hypothesis 
put forward above, that the name Metatron actually originated in Jewish 
circles and should be regarded as a pure Jewish invention, viz. a metonym 
for the term the ‘little yHyH’. 


8. An explicit allusion to an Enoch Literature, containing speculations 
on the Divine Name Yao-Yeu (or the possessor of the name (little) Yao- 
Yeu) is actually found in Pistis Sophia. ‘Thus we read in Pistis Sophia, IV 
ch. 134 (ed. Horner, p. 178, ed. Schmidt, p. 228, ed. Mead, p. 292; cf. 11, 
ch. gg, ed. Schmidt, p. 158, ed. Horner, p. 123): 

‘ Now, therefore, for the sake of sinners have I] rent myself asunder and 
am come into the world, that 1 may save them. For even for the righteous, 
who have never done any evil and have not sinned at all, it is necessary that 
they should find the mysteries which are in the Books of Yeu, which I have 
made Enoch write in Paradise, discoursing with him out of the tree of the 
Gnosis and out of the tree of the Life. And I made him deposit them in 
the rock Ararad, and set the ruler Kalapatauroth, who is over Skemmut, on 
whose head is the foot of Yeu, and who surroundeth all zons and Fates— 
I set up that ruler as watcher over the Books of Yeu on account of the flood,3 
and in orderthat none of the rulers may be envious of themand destroy them... .”*4 

I Cf.3 Em. 4^: 9, 63, 108-8, 2 Cf. Irenæus, Adv. Her. 1, 4-8, 30. 5 seqq. 

3 Cf. 2 En. rec. B, ch. 339 “And give them the books of thy (Enoch) hand- 
writing...as mediator, Enoch, of my general Michael, because thy handwriting 
and the handwriting of thy fathers...shall not be destroyed till the end of time, 
and have commanded my angels Orioch and Marioch. . . and ordered that it perish 


not in the deluge”. 
4 Cf. 3 Bn:0740 Ds 


PART II 
TRANSLATION WITH NOTES 





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’’). 


I-2 


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). 


CHAPTER II 


The highest classes of angels make inquiries about R. Ishmael, 
which are answered by Metatron 


R. Ishmael said: 


(1) In that hour the eagles’ of the Merkaba, the flaming 'Ophannim 
and the Seraphim of consuming fire “asked *“Metatron, saying to him: 


g lit. ‘power’ i.e. proclamation of God's power. 10-10 DF: ‘the Throne of 
Glory’ ; 
Ch. ii. 1 E: ‘children’ ‘servants’ corr. 2 DE ins.'came (and)! 2a-2a Eom. 


)10( to say a.song. R. ‘Aqiba, when arriving in the seventh Hall, utters a song 
of praise acc. to P. R. Ishmael, ch. xviii (referred to above). (ir) opened to me 
the gates etc. The gates are the gates of treasuries on high ‘under the Throne 
of Glory’, cf. ch. viii. gates of Shekina is difficult. Jellinek in E suggests the 
emendation: ‘gates of Understanding’ (cf. ch. viii and the expression ‘the go 
gates of understanding’). (12) psalm, song...eulogy (Apps). Cf. Zohar, iii. 
soa, NNW (= chanting). the Holy Chayyoth...answered. The Holy 
Chayyoth utter the Qédushsha responses; cf. ch. xx. 2. Vide Introduction, section 
17a. 

Ch. ii. The present chapter setting forth the inquiries of the angels concerning 
the admittance of R. Ishmael to the high heavens is a travesty of the similar 
passages, chh. iv. 7, vi. 2, xlviii D 7. 

(1) the eagles of the Merkaba. One of the four Chayyoth is described as 
‘Eagle’ in accordance with Ezek. i. 10, x. 14. The plural ‘eagles* can be accounted 
for on the assumption that the tradition here represented holds the view that there 
existed two (or several) classes of Chayyoth. This may perhaps be hinted at in the 
preceding chapter, vs. 12: ‘the Chayyoth beneath and above the Throne’. “ The 
higher and the lower Chayyoth”: Zohar frequ. '''I'wo eagles”: Zohar, iti. 170 b. 


6 THE HEBREW BOOK OF ENOCH [CHH. I1, III 


(2) “Youth! Why sufferest thou one born of woman to enter and 
behold the Merkaba??? From which nation, from which tribe is this 
one? What is his character?” 

(3) Metatron answered and said to them: 

“From the nation of Israel whom the Holy One, blessed be He, 
chose for his people *from among seventy tongues (nations)?, from 
the tribe of Levi, whom he set aside as a contribution? to his name 
and from the seed of Aaron whom the Holy One, blessed be He, did 
. choose for his servant and put upon him the crown of priesthood on 
Sinai". 

(4) Forthwith they spake and said: 

‘Indeed, this one is worthy to behold the Merkaba”. SAnd they 
said®: “‘ Happy is the people that is in such a case!" (Ps. cxliv. 15). 


CHAP TER III 
Metatron has 70 names, but God calls him ‘ Youth’ 


R. Ishmael said: 

(1) ?!In that hourt I asked Metatron, the angel, the Prince of the 
Presence?: “What is thy name?” (2) He answered me: “I have 
seventy names, corresponding to the seventy tongues? of the world 


2a-2a L om. 3-3 so with D. 4 corr. 4-4 D: ‘who offered heave offerings’ 
5-5 DE: ‘as it is written’ 
Ch. iii. BCL begin with this chapter. 1-1 Bom. 2-2 C: ‘When I had 


ascended to the Merkaba, I asked Metatron to write down for me all that 
has been written concerning the angel, the Prince of the Presence, and thus 
said I to him’ 3 BCL: ‘nations’ 


Chh. iti-xvi. The ‘Enoch-Metatron piece’. See Introduction, sections 5 and 8. 


Ch. iii, while stating that Metatron has seventy names ‘corresponding to (the 
number of) nations of the world’ gives the distinction to the name ‘ Youth’ (Na‘ar) 
as being that by which he is called by his ‘King’, the Holy One. Hereby it forms 
the introduction to the following chapter which is framed as an explanation of this 
name as applied to Metatron—the explanation being acc. to that chapter, vs. 10, 
that Metatron, as identical with Enoch, the son of Jared (Gen. v. 18, 21-24) who was 
taken up to the heavens and made an angel-prince, is as ‘a youngster and a youth 
among the other angels and princes (existent from the days of Creation) in days 
months and years’. 

(2) I have seventy names corresponding to the seventy tongues (BCL: 
nations) of the world. The statement ascribing seventy names to Metatron, occurs 
also ch. xlviii. D 1, 9 et frequ. (cf. ch. xxix). The seventy names of Metatron are 
here connected with the seventy tongues (nations) of the world which represent 
the world in its entirety, i.e. their reason of existence is conceived of as founded 
on Metatron’s functions as concerned with the nations of the world or with the 
affairs of the world as a whole. Hence the passage reflects the tradition of Metatron 
being the Prince of the World. Since the seventy nations are represented in heaven 


CH. III] ENOCH-METATRON PIECE 7 


and all of them *are based upon* the name ?Metatron, angel of the 
Presence5; but *my King? calls me ‘ Youth’ (Na‘ar)”. 


4-4. BCL: ‘are similar to’ ‘are a reflection of’ 5-5 B: ‘of my King and my 
Creator’ C: ‘my King, the Holy One, blessed be He’ DE: ‘the King of the 
Kings of kings’ L: ‘kings’ (corr. for ‘my king?) 6-6 L: ‘kings’ (corr. for 
‘my king’) 


by the seventy (or seventy-two) ‘ princes of kingdoms’ (cf.on chh.xvii.8 and xxx. 2), 
the Prince of the World is depicted as the prince and ruler of these (see ch. xxx) 
and this function is also assigned to Metatron: chh. x. 3, xvi. 2, xlviii c 9 (cf. notes 
ad loca). In the last-mentioned passage, ch. xlviiic 9, Metatron’s rulership over 
the seventy princes is expressly connected with his character of bearer of seventy 
names and he is there also pictured as wielding executive and governing power over 
the world and the nations through the seventy princes as agencies. Cf. YR.1: 57 b 
(quotation from ‘Emeqg ha-mMelek): ‘‘ Metatron is the Prince of the World, for he 
distributes maintenance to the princes of the nations of the world". In the rest of the 
present book Metatron's rulership is mainly presented in its celestial aspect; he 
is the prince, ruler and judge of the children of heaven, only implicitly brought 
into connection with the things terrestrial. Nowhere in this book is he definitely 
stated to be ‘the Prince of the World’. This term is not used by the present Enoch- 
Metatron section and in the latter part of the book the ‘Prince of the World’ 
appears as different from Metatron (see chh, xxx. 2 and xxxviii. 3 and notes). 

all of them are based upon the name of my King, the Holy One (acc. to 
the readings of BCDE[L] and the reading implied by the opening words of ch. iv: 
“Why art thou called by the name of thy Creator, by seventy names?’). This is 
another aspect of the origin and import of Metatron’s seventy names: they are a 
reflection of the seventy names of the Most High (cf. the reading of BCL). The 
same is stated in chh. xlviii C 9, xlviii D 1, 5, appearing also in the form of the dictum 
“called by the name of His Master, for ‘my name is in him” (Ex. xxiii. 21)’ and 
in the ascribing to Metatron of the name ‘the lesser yHwWH”: chh. xii. 5, xlviii D r. 
There are two lines of ideas to be distinguished here: (1) Metatron’s names are 
conceived of as ‘based upon’ the Divine Name xkar’ e£oxnv, the Tetragrammaton, 
which simply means that the different names contain the YHWH or YaH as 
component part. This is not a trait exclusive to the Metatron-conception, but 
applied to various other high princes and angels, cf. ch. x. 3 and esp. ch. xxix. 1. 
(2) Acc. to the other line of thought the seventy names of Metatron are actually 
one by one the counterparts, images, reflections of the seventy names of the Godhead 
(cf. ch. xlviii D 5: ‘seventy names of His by which they call the King of Kings of 
kings in the high heavens’). This is an exclusive feature of the Metatron-picture, 
as is also the name ‘the Lesser YHWH'. 

based upon the name Metatron. This strange expression which is attested only 
in A occurs also Hek. Zot. Bodl. MICH. 9, fol. 69 b, where it signifies that the divers 
names are to be understood as referring to the angel-prince known as ‘ Metatron’ 
(the names given there are such as nos. 6, 46, 84 of ch. xlviii D 1 and ‘ Pisgon, 
Sigron, Zebodtel etc.’). The expression might, however, also refer to variants of 
the name ‘ Metatron’, e.g. Mitatron, Mittron, Mitton, Mitmon, ’Atmon, ’Otron, etc.; 
cf. ch. xlviii D 1 and Yalqut Re'ubeni, 56 b. 'T'he reading of BCDE is presumably 
correct here. Cf. above. 

my King calls me Youth (Na‘ar). The name Na‘ar is regularly ascribed to 
Metatron; cf. on ch. xlviii D r. It is also applied to the Prince of the World, 
TB. Yeb. 16 b. The derivations and explanations of the name differ. The present 
section (cf. iv. 1, 10), as has already been pointed out, explains it from Metatron’s 
identity with Enoch. In TB. Yeb. ib. the name ‘ Na‘ar, Youth’ is deduced from Ps. 
xxxvii. 25: “I have been a youth and now am old”, which is made to refer to the 
Prince of the World (who was young in the days of Creation). The Tosaphoth on 


8 | THE HEBREW BOOK OF ENOCH [CH. IV 


CHAPTER IV 


Metatron ts identical with Enoch who was translated to 
heaven at the time of the Deluge 


R. Ishmael said: 

(1) I asked Metatron and said to him: ‘‘!Why art thou called! by 
the name of thy Creator, by seventy names? Thou art greater than 
all the princes, higher than all the angels, beloved more than all the 
servants, honoured above all the mighty ones in kingship, greatness 
and glory: why do they call thee ‘Youth’ in the high heavens?” 

(2) He answered and said to me: ‘‘*Because I am? Enoch, the son 
of Jared. (3) For when the generation of the flood sinned and were 


1-1 so CD. A: ‘callest thou’ (corr.) B: ‘is thy name (like the name of thy Creator)’ 
2-2 so BCDEL. A: ‘for the reason that he (the Na‘ar) is also (Enoch etc.)’ 


this passage state that Enoch-Metatron and the Prince of the World are both called 
Naar, yet they must not, acc. to the Tosaphists, be identified: Ps. xxxvii. 25 refers 
to the Prince of the World only, not to Enoch-Metatron. This of course implies 
that the verse in question was acc. to one tradition referred to Metatron (in fact 
Metatron is, apparently with reference to Ps. xxxvii. 25, described both as ‘Naar, 
Youth’ and ‘Zägen, Old, Eldest’; cf. Yalqut Re’ubeni, i. 60a). See further the 
Introduction. 

In Zohar, i. fol. 223 b et al. the appellation Na'ar as given to Enoch-Metatron 
is derived from Prov. xxii. 6, ‘Chdadndk la-nNa‘ar’, which is interpreted: ‘Enoch 
was made (the) Na‘ar’. The present verse is quoted in Zohar, i. 37 b, from ‘ Book 
of Enoch’. 


Ch. iv. This chapter is framed as an explanation of the name ‘Na‘ar, Youth’ 
as applied to Metatron. It relates how Metatron is Enoch of Gen. v who was 
removed to heaven and there made into an angel-prince. The reason of his transla- 
tion was the sinfulness of the generation of the Flood to which he was to bear 
witness to future generations and in the world to come. His testimony was to 
justify the destruction of all living beings in that generation through the Flood. 
The high angels ‘Azza, ‘Uzza and ‘Azzael enter protest against Enoch’s translation, 
but God rebukes them and elevates Enoch into a ruler and prince over them. 

(1) Why art thou called by the name of thy Creator etc. This part of the 
question is not answered in the chapter. It is to be considered merely as a repetition 
of the statement of the aforegoing chapter. The real question is: Why do they call 
thee ‘Youth’ in the high heavens? 

(2) Because I am Enoch the son of Jared. The identity of Enoch and Meta- 
tron is proclaimed in Targ. Yer. in the well-known passage to Gen. v. 24. There 
the ground for identification seems to have been the function of Scribe assigned 
both to Enoch and Metatron. For Enoch as Scribe cf. e.g. Jub. iv. 23, 2 En. liii. 2; 
for Metatron, TB. Chag. 15 a. This function of Enoch-Metatron is not emphasized 
in the present book, although the office of ‘witness’ of the sins of the generation 
in its original conception is probably connected with that of ‘scribe’; see the next 
verse. 

(3) when the generation of the flood sinned and were confounded in their 
deeds, saying unto God: Depart from us. . . (Job xxi. 14). The sins of the genera- 
tion of the Deluge are not defined as to their nature, except as a rebellion. Acc. 


CH. IV] ENOCH-METATRON PIECE 9 


confounded in their deeds, saying unto God: ‘Depart from us, for 
we desire not the knowledge of thy ways (Job xxi. 14)’, then the Holy 
One, blessed be He, removed me from their midst to be a witness 
against them in the high heavens to all the inhabitants of the world, 
that ®they may not say: ‘The Merciful One is cruel’. 


(4) ADEL: BC: 
What sinned all those multitudes, What sins had they com- 
their wives, their sons and their mitted, all those multitudes? 
daughters, their horses, their mules Or, let it be they sinned, what 
and their cattle and their property, had their sons and their 
and all the birds of the world, all of daughters, their mules and 
which the Holy One, blessed be He, their cattle sinned? And like- 
destroyed from the world together ^ wise, all the animals, domestic 
with them in the waters of the flood? and wild, and the birds in the 


3-3 so BCDEL. A: ‘the Merciful One is not cruel’ 


to chh. v, vi the sin of the generation that caused the removal of the Shekina and with 
the Shekina, of Enoch, was idolatry; cf. on ch. v.6. The expression ‘ Depart from us 
etc. (Job xxi. 14)’ is used already in Fub. xi. 6 in connection with the idolatry of the early 
times (the name ‘ Seroh= Suru: depart’ or saru). Cf. Gen. R. xxxi. 6: the ‘chamas 
(violence)’ of which the earth was filled in the time of the Flood acc. to Gen. vi. 13, 
comprised the three cardinal sins, adultery, idolatry and bloodshed. to be a 
witness against them. The idea of Enoch’s removal to heaven in order to be a 
witness against the sins of mankind is attested in Jub. iv. 21 seqq. His function of 
witness is there made the essential part of his office as Scribe: ‘‘(22) And he 
(Enoch) testified to the Watchers who had sinned with the daughters of men... 
And Enoch testified against them all. (23) And he was taken from amongst the 
children of men,...into the Garden of Eden...and behold there he writes down 
the condemnation and the judgement of the world, and all the wickedness of the 
children of men. (24) And on account of it God brought the waters of the flood 
upon all the land". (Enoch’s testimony brings about the decree of destruction, 
contrast the present chapter.) The same idea of Enoch as witness in heaven against 
man's sin persists in later traditions; cf. YR,1. 57 a (perhaps dependent upon the 
present fragment): ‘°° When the generation of the flood sinned God took him 
(Enoch) to be a witness against them’: (so that if anyone might say:) if man 
sinned that was because he was created from the four elements or because his 
generation were wicked men, God would answer: Behold, Enoch was also in a 
generation of wicked men, and he also was created of the four elements (scil. yet 
he did not sin)”. 

that they may not say: ‘The Merciful One is cruel. (4) What sinned all 
those multitudes etc.’ Enoch-Metatron is to bear witness to the justice of God's 
decree of destroying not only mankind, but all living beings, including the cattle 
and the wild beasts, in the waters of the Flood. How Enoch’s testimony was to 
refute the charge of cruelty that might otherwise be raised against God is not 
further explained. No answer is given to the question: ‘What did the cattle, 
beasts and birds sin?’ The answer is probably to be understood thus: even the 
animals were implicated in the wickedness of the generation. The question is noted 
in Rabbinic. Cf. Gen. R. xxviii. 8, where it is stated that in the generation of 
the Flood even the animals sinned: ‘‘as it is written (Gen. vi. 12): ‘all flesh had 
corrupted its way upon the earth’. ‘All men’ is not written here, but ‘all flesh’ 


IO THE HEBREW BOOK OF ENOCH [CH. IV 


ADL: E: BC: 

Nor may say: What though what had they world * that God 
the generation of the flood sinned that they did destroy from 
did sin; the beasts and the should perish the world?’ 

birds, what had they sinned, with them?’ 

that they should perish with 

them?’ 

(5) Hence the Holy One, blessed be He, lifted me up°in their life- 
time? before their eyes to be a witness against them to the future 
world. And the Holy One, blessed be He, ?assigned me for? a prince 
and a ruler among the ministering angels. | 

(6) In that hour ’ *three of the ministering angels, *UZZA, ‘AZZA 
and 'AZZAEL? came forth and brought charges against me in the high 


4 C ins. ‘what did they sin, and those that were taken away with them’ 
5-5 BC om. L: ‘in their lifetime from the world’ 6-6 (B) CL: ‘made me 
into’. Above acc. to DE, lit. ‘joined me to the ministering angels as a prince and 
a ruler’. A corr. (Ziggéwdni: me signavit?) 7 BCL ins. ‘when the Holy One, 
blessed be He, took me up to the high heavens’ 8-8 D: ‘three angels, ‘Azza, 
‘Uzga and ‘Azzael’ B: ‘three angels: Mal’aki, ‘Azza and ‘Azzael’ CE: ‘three 
of the angels (of) ‘Azza and ‘Azzael’ L: ‘three angels, Mamlaketi, ‘Azza and 
‘Azzael’ YR. i. 35 a: ‘three angels from among the angels of ‘Azza and ‘Azzael.’ 


(i.e. including the animals). Yea, even the earth fell to whoredom ”. Similarly TB. 
Sanh. 108 a (attr. to R. Yochanan): “‘all flesh had corrupted its way upon the 
earth’; this means to say, that the cattle defiled themselves with the beasts and 
the beasts with the cattle and all of them with men and men with all of them”. 
Parallel is Pirge de R. ‘Eliezer, ch. xiv: “(with reference to the curse put upon the 
earth on account of Adam's sin) If Adam sinned, what was the sin of the earth? 
Only this, that the earth did -not denounce the evil doings of man”. In other 
connections we find the very question repudiated as an undue criticism of God’s 
ways; so with reference to the narrative of 1 Sam. xv. 3 and Deut. xxi. 4 in TB. Yoma, 
22 b and Eccl. R. vii. 33: “ (in the former case) If the men had sinned, what were 
the sins of the women, what the sins of the infants, the cattle, oxen and asses? (and 
in the latter case) If man sinned, what was the sin of the cattle?" No answer is 
given but a quotation by Bath Qol of Eccl. vii. 16, *' Be not righteous over much”, 
explained thus: ‘‘Do not think that thou canst judge about what is just and unjust 
better than thy Creator!" Cf.also TB. Shabb. 54.6, 55 a. 

(6) three of the ministering angels, ‘Uzza, ‘Azza and ‘Azzael. The three 
angels, ‘Azza, ‘Uzza and ‘Azzael are in the present chapter represented as belonging 
to the order of ministering angels, inhabitants of the high heavens, whereas acc. 
to ch. v they are evil agencies, inspirers of idolatry. They are usually mentioned as 
two only (‘Azza and ‘Azzael, ‘Uzza and ‘Azziel, etc.), not as three. (The readings 
of CE and YR, in fact, have ‘Azza and ‘Azzael only.) Cf. however 2 En. xviii. 4 
and note on v. 9 (important parallel). 

The names are in all probability of an early origin: they can be traced to 1 En., 
to gnostic works (see Introduction) and in Talmud. The meaning of the words is 
pellucid: Strength, Might-God, Divine Power. Most of the preserved traditions 
represent them as fallen angels. They are attached to the speculations centring 
round the mystical piece Gen. vi. 1-4. In xr En. vi. 7 ‘Asael’ is one of the leaders 
of the angels who fell and led mankind astray into fornication and idolatry. The 


CH. Iv] ENOCH-METATRON PIECE II 


heavens, saying before the Holy One, blessed be He: “° Said not the 
Ancient Ones (First Ones) rightly before Thee: ‘Do not create 
man ! 19? 11 'The Holy One, blessed be He, answered and said unto 


9 BCDEL ins. ‘Lord of the Universe!’ 10-10 C: ‘Let not man be created!’ 
rr C ins. ‘for he will sin’ A ins. ‘again’ 


conception of ‘Azza and ‘Azzael as fallen angels evidently underlies the dictum, 
attributed to the school of R. Ishmael, recorded in TB. Yoma, 67 a, acc. to which 
‘Azazel of Lev. xvi. is to be considered as a composition of ‘Azza and ‘Azzael, 
‘for Azazel atoned for the sins of these’. Rashi, ad locum, connects ‘Azza and 
‘Azzael with ‘the sons of God’ in Gen. vi. 2 (cf. 1 En. vi and Charles’ note on 
ı En. vi. 6). 

In Zohar the same view is repeatedly set forth. See vol. i. 19 b, 23a, 25a b, 
37 a with Tosefta, 55 a, 58 a, 1264, vol. iii. 194. a, 208 a and ’Jdra Rabba. ‘Azza 
and ‘Azzael (in this form they are always referred to in Zohar) are the angels who 
had been thrown down from heaven ‘from their state of holiness’, and after that 
went astray with the daughters of men (Nd'amah, Gen.'iv: 22) and also taught 
mankind sorceries (cf. ch. v. 9)—being now definitely unable to leave the lower 
regions (ctr. the present verse). A slightly modified version of the idea is found 
in "Jdra Rabba: ‘‘‘Azza and ‘Azzael are the ‘giants’ (Gen. vi. 6), not the sons of 
God (ib. 2)”—this is perhaps a reminiscence of the distinction emphasized in the 
Book of Fubilees between the sons of Elohim and the demons, the sons of the sons 
of the Elohim— “for the sons of God were not on earth but Azza and Azzael were 
on earth’. The same is quoted from Midrash Ruth by Siuni, in YR, i. 61 b. 

BH. iv. 127-8, instead of ‘‘Azgza and ‘Azzael’, has ‘ Shamchazat and ‘Azzael’. 
Shamchazai is of course identical with the Semiazaz or Semjaza of 1 En. vi. 7, 
viii. 3 (cf. Charles, ad loca). 

In the present chapter ‘Azza, ‘Uzza and ‘Azzael are represented as high angels, 
accusing man before God on account of his sin: ‘Said not the first ones rightly 
before Thee, Create thou not man?’ One of the traditional statements about 
‘Azza and ‘Azzael in the adduced references, in fact, reveals the view that the fall 
of these angels was caused by their accusing man before God. Thus e.g. in a citation 
in Yalqut Re’ubeni, i. 61 a, with reference to Gen. vi. 2: “the ‘sons of God’ are 
‘Azza and ‘Azza’el who laid accusations (against man) before their Master and he 
threw them down from the holy place on high. ..and they defiled themselves with 
the daughters of men”, and :b. (from Kanfe Yona), also with reference to Gen. 
vi. 2: “ ‘Azza and * Azzael are the angels that laid accusations against man and said: 
‘Why didst Thou create him? For he is going to sin and to provoke Thee’. The 
Holy One, blessed be He, said to them: ‘Behold! If ye go down to the lower world, 
ye will sin as he’, and He cast them down. And they are the ‘sons of God’ who 
took themselves wives from among the daughters of men...and after they had 
fallen into sin...they were no longer angels” and when they desired to return to 
their former place, they were unable to do so. Essentially the same is found in 
Zohar, i. 23 a, 37 a Tosefta. In Zohar they are even identified with ‘the first ones’ 
who opposed man’s creation in the beginning. 

This tradition harmonizes the two views represented in chh. iv and v respectively : 
the one regarding these angels as belonging to the celestial household, the other 
as evil agencies, demons inspiring idolatry. In their present setting the two views 
cannot, however, be harmonized: acc. to ch. v ‘Azza, ‘Uzsa and ‘Azzael are evil 
agencies (that is, acc. to the harmonizing view, fallen angels) before Enoch’s transla- 
tion to the heavens, acc. to ch. iv, on the other hand, they are still high angels in 
the presence of the Holy One, at the time when Enoch is taken up to heaven. 
Furthermore, the writer of ch. iv evidently does not think of the angels in question 
as fallen angels at all, to judge from the following expression: “‘ he (Enoch-Metatron) 


I2 THE HEBREW BOOK OF ENOCH [CH. IV 


them: "I have made and I will bear, yea, I will carry and will 
deliver". (Is. xlvi. 4.) 

(7) As soon as they saw me, they said before Him: “Lord of the 
Universe! What is this one that he should ascend to the height of 
heights? Is not he one from among the sons of [the sons of] those 
who perished in the days of the Flood? 13° What doeth he in the 
Raqia‘? 38 

(8) Again, the Holy One, blessed be He, answered and said to 
them: “‘What are ye, that ye enter and speak in my presence? I de- 
light in this one more than in all of you, and hence he shall be a 


12 so AL, BCD: ‘waters’ 13-13 DLE om. 


shall be a prince and a ruler over you in the high heavens’’, and from the representa- 
tion in vs. 9: the angels yield and pay Enoch-Metatron due homage. 

There are instances of traditions according with the view of the present chapter, . 
representing ‘Azza, ‘Uzza or ‘Azzael (‘Azziel) as high angels and princes, with.’ 
permanent membership in the Celestial Court. They are then often connected with 
the proceedings of Judgement. Thus acc. to Stib. Or. ii. 217, ‘Azziel is one of five 
angels who lead the souls of men to judgement. Acc. to S. ha-Chesheg (Adu. 27120), 
fol. 12 b, *Azzael is one of the ' xo heads of the Great Sanhedrin in heaven”. 
Acc. to a quotation from ‘‘a commentary on Ma‘areketh ha-’Elohuth”’ in Yalqut 
Re'ubeni, i. 55 a, f Azza 1s the head of the angels of Justice, ‘Uzziel the head of the 
angels of Mercy (cf. ch. xxxiii), but both under the authority of Metatron. S. Raziel, 
40 a represents ‘Azzael as one of the seven angels near God’s Throne, cf. ib. 40 b, 
and Hek. R. BH. iii. 96, 99, introduces ‘Uzziel as one of the guardians of the fifth 
Hall. Cf. S. Raziel, 27 b. 

Said not the First Ones rightly before Thee: Do not create man! For the 
angels as opposing man’s creation cf. e.g. Gen. R. viii. 5. Striking is here the 
parallel TB. Sanhedrin, 38 a: when God was about to create man, he first created 
. a company of angels whom he asked whether they consented to man’s creation or 
not. Upon being told of man's future deeds, they said '* Let not man be created "— 
and were consequently consumed by the Divine Fire. The same happened with 
another company that God called into being immediately after. But the third 
acquiesced and remained in life. However, as soon as they ' came to the men of 
the generation of the flood and of the generation of the dispersion whose deeds were 
confounded (cf. vs. 3) they said before him: ‘Master of the World! Said not the 
first ones rightly before Thee: Create thou not man?’ whereupon God answered 
with the first part of the scriptural verse laid in God’s mouth also here: Is. xlvi. 4”. 
‘The same narrative is echoed in Ma‘yan Chokma, BH. i. 60 seq. in God’s rebuke 
of Hadarniel. In the quoted Talmud-passage the expression ‘first ones’ naturally 
refers to the first created company of angels, here it simply means the angels present 
at man’s Creation and opposing it. For the expression ‘first ones’ used of certain 
angels cf. also T'B. Ber. 5 a (of Mikael). 

(7) Is not he one from among the sons of those who perished in the days 
of the Flood? This seems to imply, not only that Enoch was counted as one of 
the men of the generation of the Flood, but even as living after the Flood or in 
the days of the Flood, a view which of course entirely disagrees with the chrono- 
logical system of Gen. v, vii. 11, acc. to which Enoch disappeared from earth more 
than 600 years (669) before the Flood. 

(8) What are ye etc. God’s answer in the same expressions as those of the 
angels. that ye enter and speak. Even the highest angels are not allowed to 
enter before God’s presence, with some distinguished exceptions (cf. the conception 


CHH, IV, V] ENOCH-METATRON PIECE 13 


prince and a ruler over you in the high heavens." (9) Forthwith all 
stood up and went out to meet me, prostrated themselves before me 
and said: ‘‘ Happy art thou and happy is thy father “ for thy Creator 
doth favour thee”’. 

(10) And because I am small and a youth among them 15 in days, 
months and years®, therefore they call me ‘‘ Youth” (Na‘ar). 


CHAPTER V 


The idolatry of the generation of Enosh causes God to remove 
the Shekina from earth. The idolatry inspired by ‘Azza, 
‘Uzza and ‘Azziel 


\ R. Ishmael said: Metatron, the Prince of the Presence, said to me: 
(1) ‘From the day* when the Holy One, blessed be He, expelled 


14 C ins. ‘and thy mother’ 15-15 BCL: ‘in years’ 
Ch. v. 1-1 BCL, YR. i. 59 a: ‘on the day’ 


of the Curtain of MAQOM: onch. xlv.1,x.1). heshall be a prince and a ruler 
over you in the high heavens for I delight in this one more than in all of you. 
This probably is meant to refer not only to ‘Azza, ‘Uzza and ‘Azzael, but to the 
ministering angels with them or else their suite of angels. Notice how CE in vs. 6 
represents ‘Azza and ‘Azzael not as individual angels but as an order of angels, 
just as in the old tradition of x En. vi seqq. Asael was only one of the leaders of 
a multitude of angels. Metatron a ruler over ‘Azza and ‘Azzael: cf. quotation 
Yalqut Re'ubeni, i. 55 a, referred to above, a ruler over the princes and angels in 
general: cf. ch. x. 3, 4. 

(9) Happy art thou and happy is thy father. This beatitude echoes the 
conception of “the Zakut of a Pious Posterity’’ (Schechter’s expression, Aspects, 
pp. 195 seqq.). The merits of the sons retroact upon and determine the fate of the 
fathers. 

(10) because I am small and a youth among them. This is the answer to 
the opening question of the present chapter. Cf. note tb. The angels are existent 
from the days of Creation. Cf. above. 


Ch.v. This chapter treats of the removal of Shekina from earth on account of 
the idolatry of Enosh and his generation. It contains no definite reference to the 
subject proper of the present section: Enoch(-Metatron) and his translation to 
heaven. Furthermore, it represents a different tradition from that of ch. iv as to 
the nature of the angels ‘Azza, ‘Uzza and ‘Azzael. The connection with the context 
is, however, established by ch. vi. I, 3, which associate the translation of Enoch 
to-heaven-with the removal of SEE from earth. The chapter may therefore 
in its present position be consi as an introduction to ch. vi, offering a pre- 
paratory explanation of the reason and circumstances of the removal of Shekina, 
there alluded to. As regards the relationship between ch. iv on one hand and 
chh. v and vi on the other, it might be safe to assume that they represent respectively 
two different lines of tradition as to the translation of Enoch: one (ch. iv) connecting 
it with the sins of the generation of the flood of which he was to bear testimony to 
coming generations, the other (chh. v, vi) holding the view that Enoch—as the 


14 THE HEBREW BOOK OF ENOCH [CH. V 


the first Adam from the Garden of Eden (and onwards), Shekina was 
dwelling upon a Kerub under the Tree of Life. 

(2) And the ministering angels “were gathering together? and 
going down from heaven in parties, from the Ragid' in ‘companies 
and from the heavens in camps? “to do His will in^ the whole 
world. 

(3) And the first man and ‘his generation® were sitting outside the 
gate of the Garden to behold the radiant appearance of the Shekina. 


2-2 B: ‘were entering’ CL: ‘were assembling’ DE: ‘were leaping’ 3-3 BCL: 
‘and in companies and camps from Ragia‘’ E om. 4-4. DE: ‘to roam, to fly 
over’ 5-5 EL: ‘and Eve’ 


only righteous man of his generation—was taken up on the occasion of Shekina’s 
return to the heavens. The object of Enoch's translation, acc. to the latter view, was 
apparently not his function of witness, but is expressed by the last words of ch. vi: 
‘I have taken him as a tribute from my world’ or ‘as my only reward for all my 
labour with the first generations of the world’. 

(1) From the day...Shekina was dwelling etc. This represents the fre- 
quently attested idea that the original abode of the Shekina was among the ' terres- 
trials, ha-tTachtonim’ (Cant. R. vi, Num. R. xii. 5; cf. Abelson, Jmmanence of God 
in Rabbinical Literature, pp. 117-139). The specific view of the present passage is, 
that Shekina remained on earth after the first Adam’s fall until the rise of idolatry 
in the generation of Enosh. Acc. to Cant. R. vi (see Abelson, op. cit. p. 136) Shekina 
was removed from earth already with Adam’s sin: to the first heaven, and then in 
six subsequent stages corresponding to the six following epochs of men’s degrada- 
tion from heaven to heaven (the epochs are acc. to that passage: the sins of Cain, 
of the generation of Enoch, of the generation of the Flood, of the Dispersion, of 
the Sodomites and of the Egyptians in the days of Abraham). Acc. to Num. R. 
xii. 5 (in a dictum attributed to R. Simeon ben Yochai) the Shekina was dwelling 
on earth in the beginning, was removed with the sin of Adam, and returned with 
the erection of the Tabernacle. Jb. (acc. to Rab) the Shekina is also said never to 
have taken up its abode on earth until the erection of the Tabernacle. Cf. on vs. 13. 
The Shekina here stands for the manifestation of God, to all intents and purposes 
identical with the manifestation on ‘the Throne of Glory’: when on earth Shekina 
is no longer in heaven, see vs. 11. 

upon a Kerub. Cf. chh. xxii. 12, 16, xxiv. 1, 17. upon a Kerub under the 
Tree of Life. Cf. Apoc. Mosis, xxii. 3, 4: “When God appeared in Paradise 
mounted on the chariot of His Cherubim with the angels proceeding before 
him....And the Throne of God was fixed where the Tree of Life was”. Here 
the Kerub takes the place of the Throne of Glory which is left in the highest of 
the heavens, acc. to vs. 11. 

(2) And the ministering angels were. .. going downfrom heaven incompanies 
etc. Cf. Apoc. Mosis, xvii. 1, xxii. 3 seq. Alph. R. ‘Agqiba, letter ‘Aleph: ‘when the 
first Adam beheld the Sabbath, he opened his mouth in praise of the Holy One: 
then the ministering angels went down from heaven in companies...”; 1b.: (in 
the world to come) “the angels will come down in companies from heaven to the 
Garden of Eden". And zb. BH. iii. 60: “ (when God had created Eve and brought 
her to Adam) all the heavenly household went down...to the Garden of Eden”. 
Cf. Yer. Chag. 77 a, 4 Ez. vi. 3. 

(3) the first man andhis generation were sitting outsidethe gate of the Garden 
to behold the radiant appearance of the Shekina. Although expelled from the 
Garden of Eden Adam and his generation still partake of the splendour of Shekina. 
Cf. TB. Ber. 17 a: “(in the world to come) the righteous will be sitting with crowns 


CH. V] | ENOCH-METATRON PIECE I5 


v (4) For the sblendour of the Shekina traversed the world from one 
end to the otiier “(with a splendour) 305,000 times (that) of the globe 
of the sun®. And everyone who ‘made use of’ the splendour of the 
Shekina, on him no flies and no gnats did rest, neither was he ill 
nor suffered he any pain. No demons got power over him, neither 


were they able to injure him. 

(5) When the Holy One, blessed be He, went out and went in: 
8from the Garden to Eden, from Eden to the Garden, from the 
Garden to Ragia‘ and from Ragia‘ to the Garden of Eden? then 
all and everyone beheld the splendour? of His Shekina and they 


6-6 DE: ‘in one moment, 365,000 and to the globe of the sun’ A reads ‘65,000’ 
instead of ‘365,000’ (BCDEL). 7-7 DE: ‘beheld’ 8-8 BCDEL: ‘from 
Eden to the Garden, from the Garden to Ragia‘ and from Ragia‘ to the Garden of 
Eden’ 9so BGDL. A: ‘splendour of the image’ 


on their heads and enjoy the splendour of the Shekina’’. 'The idea of the radiance 
of Shekina is closely related to that of the heavenly light, of which the light created 
on the first day was an emanation and which is reserved for the righteous in the 
world to come. Cf. next vs. 

(4) The splendour of the Shekina traversed the world from one end to the 
other...And everyone who made use of the splendour of the Shekina... 
No demons got power over him. For a discussion of the conception of the 
‘splendour (ziw) of the Shekina’ see Abelson, op. cit. pp. 85-89. [The splendour 
of the Shekina is here apparently conceived of as a light-substance protecting from 
illnesses, from the power of demons and from everything evil and unclean] For 
the idea of the splendour of Shekina as protecting from demons cf. Num. R. 
xii. 3. It is also conceived of as a sustaining substance, a spiritual food, both 
for the angels and the saints. TB. Ber. 17 a (see Abelson, op. cit. p. 87; Kohler, 
Jewish Theology, p. 198). Yalqut on Ps. viii (TB. Shabbat, 88 a): ‘when God 
spread the splendour of Shekina over Moses the angels could not burn him”. 
Yalqut on Ps. xlv: “‘the righteous will feed on the splendour of Shekina and.. 
they will receive no injury”. ‘The splendour of Shekina’ is further used as an 
attribute of honour and glorification for the highest angels; cf. ch. xxii. 7, 13. Cf. 
4. Ez. vil. 42, 122, Rev. xxi. 23 (notes in Box, Ezra-Apocalypse, pp. 85, 127, 161). 

[The conception of the splendour of the Shekina is sometimes seen under the aspect 
of the ‘first light of Creation’ or as ‘the uncreated light of the Divine Presence’ of 
which the first light is an emanation: this light is referred to in similar terms as 
those used of“ the splendour of the Shekina"] Cf. in the present connection Gen. R. 
xi. 2, xii. 5: **in the light which God created on the first day (so Gen. R. xi. 2; 
ib. xii. 5: the light by which the world was created) the first Adam saw from one 
end of the world to the other. ..but as soon as the Holy One, blessed be He, beheld 
the deeds of the generation of Enosh, of the Deluge and of the Dispersion he took 
it away and treasured it. . .for the righteous in the world to come”. Sim. TB. Chag. 
12a. 

(5) went out and went in: from the Garden to Eden. The Garden of Eden is 
the greater whole of which Eden is a part: Gen. R. xv, the Garden and Eden are 
two distinct things: TB. Ber. 34 b. For the expression ‘went out and went in etc.’ 
cf. the account of Shekina’s ten different journeys in the Temple in Lam. R. 
Pröem. 25. Fhe idea is probably deduced from Gen. iii. 8 (“and they heard the 
voice of the Lord God walking in the Garden”): the passage is interpreted in this 
sense in Num. R. xiii. 4 (although there God’s Shekina is said to have had its per- 
manent abode in heaven, from where it went down and went up again). 


16 THE HEBREW BOOK OF ENOCH © [cH. v 


were not injured; (6) until “the time of" the genera'ion of Enosh 
"who was the head of all idol worshippers of the world”. (7) And 
“what did the generation of Enosh do? They went from one end 
of the world to the other, and each one brought silver, gold, precious 
stones and pearls in “heaps like unto mountains and hills making 
idols out of them throughout all the world. And they erected the 
idols in every quarter of the world: the size of each idol was Iooo 
parasangs. (8) And they brought down the sun, the moon, planets 
and constellations, and placed them before the idols on their right 
hand and on their left, to attend them even as they attend” the Holy 
One, blessed be He, as it is written (1 Kings xxii. 19): “And all the 
host of heaven was standing by him on his right hand and on his 
left". 

(9) What power was in them that they were able to bring them 
down? 'They would not have been able to bring them down but for 
19'UZZA, 'AZZA and 'AZZIEL!$ who taught them !’sorceries whereby 
they brought them down and made use of them". 


10-10 L: ‘did not consume away’ 11-11 lit. ‘came’ 12-12 E om. 
13-13 E om. 14-14 lit. ‘in mountains and hills’ 15 with BCDEL, 
reading pi‘‘el. A has hithpa‘‘el: ‘make use of’ 16-16 CL: ‘ ‘Azza and ‘Azza’el’ 
D:‘ ‘Azza and ‘Azeaiel’ E: ‘‘Uzza and ‘Azza’el’ cf. ch. iv. 7. 17-17 C om. 
L: “the art of sorceries’ 


(6) until the time of the generation of Enosh who was the head of all 
idol worshippers of the world. The generation of Enosh is here specifically 
connected with idolatry. In Rabbinic the cardinal sins of idolatry, adultery and 
bloodshed (and the calling of God’s name in vain and sorceries) are often pro- 
miscuously referred to the generations of Enosh, of the Deluge and of the Dis- 
persion. But cf. Lam. R. Préem. 24: “the generation of Enosh who were the heads 
of idol-worshippers ". 

(7) And they erected the idols in every quarter of the world: the size of 
each idol was 1000 parasangs. 'lhis:as well as the following vs. seems to pre- 
suppose the view of the men of this generation as being of immeasurably higher 
stature than those of later generations, an idea occasionally met with in Rabbinic. 

(8) And they brought down the sun, the moon, planets and constellations. 
There is perhaps here a covert trace of an original representation of the generation 
of Enosh as worshippers of the sun and the planets. In the present form the 
heavenly bodies are made the attendants of the idols: they placed them before 
the idols to attend them like as they attend the Holy One, blessed be He. The 
idea is to illustrate how man put the idols in all respects in the same place as that 
which rightly belonged to God alone. Yalgut to Gen. iv. 26 quotes an account of the 
deeds of the generation of Enosh of a sintilar character as vss. 7 and 8 here (idols 
of copper, brass, iron, wood, stone). 

(9) What power was in them... ‘Uzza, ‘Azza and ‘Azziel who taught them 
sorceries, whereby they brought them down. The quotation ,Siuni, Yalqut Re’u- 
beni, i. 53 a, has ' Shemchazai and Azzael’ (so also BH. iv. 127—128, Yalq. Shim. 
Gen. xliv; cf. on the following vs.). On ‘Azza, ‘Uzza and ‘Azzael see on ch. iv. 6. 
Here they are represented as evil agencies, teaching men sorceries and thereby 
supporting or rather inspiring the idolatry. The tradition here set forth is of course 


CH. V] ENOCH-METATRON PIECE 17 


(xo) In that time the ministering angels brought charges (against 
them) before the Holy One, blessed be He, saying before him: 
“Master of the World! What hast thou to do with the children of 
men? As it is written (Ps. viii. 4) ' What is man (Enosh) that thou 
art mindful of him?’ ‘Mah Adam’ is not written here, but ‘Mah 
Enosh’, for he (Enosh) is the head of the idol worshippers. (11) Why 


hast thou left 


a direct descendant of that which has found expression in the pseudepigraphal 
writings, esp. 1 En. vi, vii, viii: Semiazaz and Asael among other leaders of the 
fallen angels who corrupted mankind. vii. 1: “they began to...defile themselves 
with them, and they taught them charms and enchantments”’. viii. 1: “‘ Azazel 
taught men...and made known to them the metals (cf. ‘gold, silver etc.’ here)... 
and all kinds of costly stones (cf. here).... (3) Semjaza taught enchantments... 
Baraqijal astrology. Kokabel the constellations,. . .Shamsiel the signs of the sun, 
Sariel the course of the moon", vide Charles, ad loca. Add Jub.iv.22, v. 1, xi. 4seqq.: 
“they made for themselves molten images, and they worshipped each their idol... 
and malignant spirits assisted and seduced them into committing transgression and ` 
uncleanness ’. 2 En. vii, xviii. 2 En. xviii. 4 is of special interest in the present 
connection, since it shows that already at an early time a tradition obtained that 
had fixed the number of these angels as three—as against the tradition of the 
passages quoted in r Zn. representing them as a large number: “and of them 
(Grigori = Watchers) there went three to the earth from the Throne of God to 
the place Ermon. And they entered into dealings etc." Later the number is further 
reduced to two, so always in Zohar; cf. on vs. 6 of ch. iv. Cf. Midrash Petirath 
Moshe, BH. i. 129: “‘the angels ‘Azza and ‘Azza’el went down from the heavens 
and became corrupt in their ways". 

(ro) At that time the ministering angels brought charges against man 
before God ete. ‘Whatismanetc.’ This verse, Ps. viii. 4, is traditionally made to 
express the animosity of the angels against man, and rather suitably. See Tanchuma, 
Par. Bechuqqothai (Lev. xxvi); Gen. R. viii. 5 (in connection with the creations of 
man); P. R. ’El. xiii uses the similar passage Ps. cxliv. 3, 4 (‘The ministering 
angels said before the Holy One, blessed be He: ‘Lord of all the World, what is 
man that thou takest knowledge of him or the son of man that thou takest account 
of him'"). Cf. ferachmeel, xxii. 1, and Ma‘yan Chokma, BH. i. 58. But the form 
of accusation here recorded is also, in particular, attributed to the angels ‘Azza 
and ‘Azzael. Thus in Zohar several times, ‘Azza and ‘Azzael are said to have 
used this argument when opposing man’s Creation, Zohar, i. 23 a, and another 
quotation in YR, i. 60a. A strange similarity with the present chapter is ex- 
hibited by the fragment quoted in Yalqut on Gen. vi. 2 (from Midrash Abkir): 
“the disciples of R. Yoseph asked him: what is ‘Azzael? he answered them: as soon 
as the generation of the flood (cf. ch. iv) stood up and worshipped idols (cf. the 
present chapter) the Holy One was sorely grieved. Then forthwith came the two 
angels Shemchazai and ‘ Azza’el and said before him: Master of the World! Did 
we not say before thee when thou didst create thy world: what is man that thou 
art mindful of him. He answered them: if ye were to go down to earth, the evil 
impulse would get power over you more than over man....Let us go down.... 
He said: Go down and dwell with them. As soon as they were on earth, they 
corrupted their ways with the daughters of men...". In that passage almost all 
the different statements about ‘Azza and 'Azzael are woven together. Cf. on 
ch. iv. 6. 

(11) Why hast thou left the highest of the high heavens etc. 'T'his presup- 
poses that when Shekina was dwelling on earth it was absent from the ‘Araboth 


Raqia‘. 


OHB 


[CH. V 


CL: 

the highest of the high 
heavens which are filled 
with the majesty of thy 
glory and are high, up- 
lifted and exalted, and 
the high and exalted 
Throne in the Raga’ 


B: 

the ‘Araboth Ragia‘ 
which are full of thy 
glory, mighty and 
high alike, and the 
high and exalted 
Throne in the‘Ara- 
both Raga’ in the 


18 THE HEBREW BOOK OF ENOCH 


ADE: | 
the highest of the 
high heavens, the 
abode of thy glo- 
rious Name, and the 
high and exalted 
Throne in ‘Araboth 
on high 


highest ‘Araboth on high 


and art gone and dwellest with the children of men who worship idols 
and equal thee to the idols.. (12) Now thou art on earth and the 
idols likewise. What hast thou to do with the inhabitants of the 
earth who worship idols?” (13) Forthwith the Holy One, blessed 
be He, lifted up His Shekina from the earth, from their midst”. 

(14) In that moment came the ministering angels, the troops of 
hosts and the armies of ‘Araboth in thousand camps and ten thousand 
hosts: they fetched trumpets and took the horns in their hands and 
surrounded the Shekina with all kinds of songs. 24And He ascended 
to the high heavens, as it is written (Ps. xlvii. 5): '' God is gone up 
with a shout, the Lord with the sound of a trumpet". 


18-18 Bom. C: ‘now that thou art on earth, thou art become in condition like as 
the inhabitants of the earth who worship idols’ 19-19 L: ‘those who go down 
to earth and are idol-worshippers' 20 C adds: 'and the Shekina ascended to 
heaven' 21-21 BCDEL om. 


(13) Forthwith the Holy One. . .lifted up His Shekina from the earth. . . and 
he ascended to the high heavens. ''T'he Holy One’ and ‘ Shekina’ are here prac- 
tically synonymous. The idolatry is one of the main causes of the disappearance of 
the Shekina from on earth. Cf. Sifre (ed. Friedmann), 104 a, Mekilta, 72 a, Tan- 
chuma Lev., Par. behar (Schechter, Aspects, p. 223, Abelson, op. cit. p. ior). The 
idol erected in the Holy of Holies by Manasse, by its presence, its “face” drives 
out the Shekina from the Temple. The Shekina and the idols cannot remain in 
the same place: this is the burden of the remonstrances of the angels acc. to vs. 12. 
Cf. Cant. R. vi, Num. R. xii. 5, already referred to, note on vs. 1. Cf. also Lam. R. 
Proóem. 24 (in connection with the destruction of the Temple): ‘‘I have no abode 
on earth. I will remove my Shekina from earth and take it up to my former place”. 

(14) And he ascended to the high heavens etc. Already acc. to ch. xlviii c 
the narrative about Shekina’s removal from on earth is connected with the taking 
‘ up of Enoch as can be seen from the parallel to the present chapter found ib. (i.e. 
ch. xlviiic) vs. 1: “When I beheld the men of the generation of the flood (ctr. 
here and cf. ch. iv) 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 shout as it is written (Ps. xlvii. 5) ‘God is gone up with a shout etc.’” 


. 


=~ 


EL 
| Es 
ih 


CH. VI] ENOCH-METATRON PIECE 19 


CHAPTER VI 


Enoch lifted up to heaven together with the Shekina. 
Angels’ protests answered by God 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) When the Holy One, blessed be He, desired?! to lift me up on 
high, He first sent ‘Anaphiel H (H = Tetragrammaton), the Prince, 


[and he took me from their midst in their sight and carried? me 
?in great glory? upon® a fiery chariot with fiery horses, $ervants’ of 
glory And he lifted me up to the high heavens together with the 


Shekina. 
1 C: ‘sought me’ 2 so BCDL. A: ‘led me’ 3-3 BCL: ‘on a great 
kerub’ 3a BCL: ‘in’ 4. BDEL: ‘and a servant’ C: ‘and with songs’ 


Chh. vi seqq. The translation of Enoch. On the affinities of the representations 
of Enoch’s translation in 1 En., 2 En., and 3 En. vide Introduction, 7 (a) and (b). 


Ch. vi. According to this chapter Enoch was translated together with the 
Shekina :|the Shekina was removed from earth on account of the idolatry of men 
The chapter is a sequel to the antecedent chapter; cf. note ib. intr. As was pointed 
out above, note on v. 14, the connection of the removal of Shekina with the transla- 
tion of Enoch is also attested in the znd Enoch-Metatron piece, ch. xlviii c r. There, 
as in ch. vii, it is referred to the sins of the generation of the Flood (ch. iv). Besides, 
the present chapter contains a new specimen of angelic accusation against man 
before God or of protest against privileges awarded to man: in this case Enoch's 
ascension to the high heavens. 

(x) When the Holy One. . .desired to lift me up. . . He first sent 'Anaphiel H. 
For ‘Anaphiel cf. ch. xviiii. 18 and note. Acc. to Hek. R. xxii Anaphiel is the 
highest of the angels, “‘ higher t 6 Presence and than he”. 
Ch. xvi here (acc. to reading of BDL) he is the angel sent to ‘punish’ Metatron 


with strokes of lashes of fire ‘The meaning of the name; \ Branch of God. is explained 


ch. xviii 10. He represents the in the 
heavens, ramifying through all the fir ents. ia he is also conceived of as 
protecting Zurde- grammaton (H) is contained in his name, cf. on chh. x. 3, 


xxx. I1; cf. Hek. R. xxi. YR. i. 5a (from Sédé Raza): “the ring with the seal of 
heaven and earth (cf. on ch. xlviii D 5) are entrusted to him and all in heaven and 
earth kneel down and prostrate themselves before him” 

upona fiery chariot with fiery horses. The biblical narrative of Elijah’s ascension 
to heaven has been suggestive here. In mystical liter 


to Elijah are referred to Enoch and vice versa: they are regarded as belonging to 
the same category Of sa mien, since they Were both removed from earth in their 


lifetime. ‘‘1 En. 70 describes Enoch’ s final translation in terms of that of Elijah " ב‎ 
e i En. xlix). (Cf. 1 En. Ixxxix. 52, xciii. 8, 4 Ez. vi. 26, note (m) in Box, Anew 


Ezra-Ap. pp. 77 seq.) In later mysticism Elijah is ‘often identified with the ' twin- 
brother of Metatron', Sandalfon, in explicit analogy with the identification of 
Enoch with Metatron (YR. i. 54. b. 57 b, 58. a; cf. Introduction). 


272 


20 THE HEBREW BOOK OF ENOCH [CH. VI 


(2) As soon as I reached the high heavens, the Holy Chayyoth, the 
‘Ophannim, the Seraphim, the Kerubim, the Wheels of the Merkaba 
(the Galgallim), and the ministers of ‘the consuming fire®, perceiving 


my - +, ב[‎ of 365,0007% myriads of parasangs, said: 


CDEL: 
«What smellt? of 1 


a woman-born is this 


and what taste of a 
8white drop? that as- 
cends to the high 
heavens to minister 
among dividers”? of 


B: 


"What is one born 
of woman between 
(among) us? The 
taste of a8$white drop? 
which ascends to the 
high heavens to min- 
ister? among those 


A: 


“What smell of one 
born of woman and 
what taste of a “white 
drop® (is this) that 
ascends on high, and 
(lo, he is merely) 
a gnat among those 


who ‘divide flames who ‘divide flames flames. 

(of fire)?” of fire". 

5-5 C: ‘the fire which consumeth fire’ L: ‘the heavenly fire’ ‘the fire above’ 
6 BE: ‘spirit’ (‘ruhi’ for “reki’) 7 So BCDEL. A: ‘among smells’ 
7a L: ‘5360’ YR. i. 55 b: ‘5380’ and om. ‘myriads’ 8-8 lit. ‘drop of 
semen’ g read pr“‘el instead of /ithpa‘‘el. 10 E: ‘spirit’ 11 Lins. ‘a drop 
of’ 12-12 C: ‘here and in (those) cut of flames’ L: ‘between hedges of flames’ 


(2) the Holy Chayyoth, the 'Ophannim, the Seraphim, the Kerubim, the 
Wheels of the Merkaba and the ministers of the consuming fire. This is 
evidently intended as an enumeration of the highest classes of angels. The classes 
here mentioned are the five classes of Merkaba-angels of the angelological section, 
chh. xxi, xxv, xxvi, xxii and xix resp. The ‘ministers of the consuming fire? may 
refer to the ministering angels in general—whose substance is fire—or to the angels 
in charge of the fire issuing forth from under the Throne (cf. on ch. xxxii. 4). For 
the present enumeration cf. the parallel in the following chapter. All these highest 
classes of angels are here represented as protesting against the privilege awarded 
to the man Enoch of ascending to the high heavens. Cf. P. R. ' El. passim. Cf. also 
Deut. R. xi. 4 (the Galgallim of the Merkaba and the flaming Seraphim praise God 
for not regarding persons—with reference to Moses). 

perceiving my smell etc. For the expression cf. Gen. R. xxxiv. 10: “ God per- 
ceived the smell of Abraham, the Patriarch, ascending from the furnace. ..of 
Chananya, Misael and Azaria...the smell of the generation of the religious per- 
secution”. There it equals ‘foresaw’. Here it perhaps denotes the idea that any 
intrusion of a lower, unclean element or being into the higher heavens is imme- 
diately sensed and guarded. against. 

What smell of a woman-born...(ACDEL), what is a woman-born between 
(among) us (B).... Cf. TB. Shabbat, 88b: “R. Yehoshua ben Lewi said: in the hour 
when Moses ascended on high, the ministering angels said before the Holy One, 
blessed be He: Master of the World, what is a woman-born among us”, i.e. ‘what 
has he to do here?’ The expressions ‘one born of woman’ and ‘taste of a drop 
of semen’ are of course used in a contemptuous sense, denoting the extreme in- 
significance of man in the eyes of the high angels. what taste of a white drop (A) 
etc. There is a play here on the two-fold meaning of the word fa‘am, viz. ‘taste’ 
and ‘reason, ground’ (‘what is the reason that one conceived of a white drop should 
ascend...’) those who ‘divide flames of fire.’ The expression is deduced from 
Ps. xxix. 7 and denotes the angel-princes. In Alph. R. ‘Agiba BH. iii. 45, it is 
used of the ‘ Voice’. 


CH. VI] ENOCH-METATRON PIECE 21 


(3) The ely Qam blesses be He, paks unto 
them: 7 servants, my hosts, my Kerubim, my 'Ophannim, my 


Seraphim! Be ye not displeased on account of this! Since all the 
children of men have denied me “and my great Kingdom and are 
gone worshipping idols, I have removed my Shekina from among 
them and have lifted it up on high. But this one whom I have taken 
from among them is an ELECT ONE among (the inhabitants of) the 
world and he is equal to all of them in faith, righteousness and 
perfection of deed? and J] have taken him for (as) a tribute from” 
my world under all the heavens”. 





13-13 so BCDELZ. A: ‘host of (my Kerubim)’ 14-14 L: ‘and worship’ 


15-15 L: ‘but this one (only) have I taken from my whole world under all the 
heavens’ 16-16 BC om. 17 so DE. A: ‘beauty, form (tabmth)’ 


18-18 S, YR. i. 55 b (Pirge Hekaloth): ‘he is the (only) reward that I have received 
for all my labour under all the heavens’ 


(3) My servants, my hosts, my Kerubim etc. Cf. ch. i. 8. A close parallel 
is the answer attributed to God acc. to Hek. R. xxix. 2 (on the protest of the angels 
against the revelation of the ‘secret’ to the Yorede Merkaba): ‘‘My ministering 
angels, my servants, be ye not displeased on account of this etc.” 

he is equal to all of them in faith, righteousness and perfection of deed 
states the justification for the translation of Enoch: his merits, his perfection. 
This is not explicit in ch. iv, but might have been understood. Enoch is worth as 
much as the whole generation. 

I have taken him for a tribute (or: he is my reward, remuneration; YR.). 
There is a covert allusion here to the destruction of the rest of the generation, hence 
to the Flood: Enoch ts the only one preserved from the ruin of the first generation, 
God's only remuneration for all his labour. Also in the tradition represented by 
chh. v, vi, Enoch was connected with the Flood (as is explicitly stated in the parallel 
ch. xlviii C 1, several times referred to). The original tradition seems to have been 
somewhat like this: Owing to the general downfall of the first generation, caused 
by the idolatry arising among men with Enosh and his followers—an idolatry 
inspired by the demons or fallen angels—Shekina was removed from earth, and 
on the removal of the Shekina followed the destruction of the entire race in the 
waters of the Flood. One righteous man, Enoch, was exempted from the general 
fate of his contemporaries: he was taken up to the heavens together with the Shekina. 

The aspect in which Enoch’s translation is seen here is his being the tribute from 
the first generation, God’s remuneration—the Creation of the first generation had 
not been in vain. In ch. iv it is seen from the aspect of the function assigned to 
Enoch of being a witness before coming generations, in the world to come, to the 
sinfulness and corruption of the generation that was ultimately destroyed in the 
waters of the Flood. 


22 THE HEBREW BOOK OF ENOCH [CH. VII 


CHAPTER VII! 


Enoch raised upon the wings of the Shekina to the place 
of the Throne, the Merkaba and the angelic hosts 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


When the Holy One, blessed be He, took me away from the genera- 
tion of the Flood, he lifted me on the wings of the wind of Shekina 
to the highest heaven and brought me into the great palaces of 
the “Araboth Ragia‘ on high, where are “the glorious Throne of 
Shekina?, the Merkaba?, the troops of anger, the armies of vehemence, 
the fiery Shin’anim*, the *flaming Kerubim, and the burning ’Ophan- 
nim, the flaming servants, the flashing Chashmallim and the light- 
ening Seraphim®. And he placed me (there) to attend the Throne of 
Glory day after day. 


1 B places this chapter at the end of ch. xiv. 2-2 BCL: ‘the glory of Shekina’ 
3 B: ‘the chariots of the mighty ones of anger’ L: ‘the chariots of the mighty ones’ 
C: ‘the great chariots of anger’ 4. C: ‘Accusers’ ‘Satans’ 5-5 lit. ‘the 
Kerubim of firebrands’ and the 'Ophannim of (burning) coal and the servants of 
flame and the Chashmallim of spark and the Seraphim of lightning’ 


Ch. vii. Another short version of the translation of Enoch, connecting it with 
the generation of the Flood but also containing traces of its relation to the 
removal or lifting up of Shekina (‘on the wings of the wind of the Shekina’). 
lifted me on the wings of the wind of Shekina. The wings of Shekina, a 
common metaphorical expression, often used as denoting proselytism; cf. Abel- 
son, op. cit. p. 90. Here it rather expresses the protection given to Enoch from 
the Godhead (against the fury of the angels?), TB. Shabbat, 88 b: “when Moses 
was to ascend on high...God spread over him of the splendour of His Shekina, 
that the angels might not be able to burn him”. For ‘wings of the wind’ cf. 
chh. xxxiv. 1i, xxxvii. 2. Cf. 2 En. iii. x (Enoch raised upon the wings of the 
angels, upon the clouds etc). Acc. to Mysteries of St John and the Holy 
Virgin, 6 b, St John is raised “on the wing of the light of the Cherub”. Cf. ch. vi. r 
(BCL). where are the...Throne...the Merkaba, the troops of anger etc., 
the most prominent of the glories contained in the highest of the heavens, the 
‘Araboth Ragia‘. Cf. Mass. Hek. v (“in the seventh Hall of ‘Araboth Ragia‘ are the 
Throne...the Chariots of the Kerubim...Seraphim, ’Ophannim, Chayyoth, the 
Chashmallim of splendour and majesty, etc.’’). A parallel is ch. xlviii c 4, but notice 
the difference: there Enoch-Metatron is represented as appointed over and a 
minister of all the different classes of high angels, as well as of the Throne. Here he 
is represented as attendant of the Throne only (cf. however, x. 3). See ch. xv. 1. 

the fiery Shin’anim. The name Shin’anim is deduced from vs. 18 of the 
mystical Ps. Ixviii. The Shin’anim asa class of angels occurs frequently in enu- 
merations of angelic orders. 

the flaming servants. Cf. on ch. vi. 2. 

the flashing Chashmallim. One of the ten classes of angels, in common with 
the Shin’anim. Cf. also ch. xlviii c and Mass. Hek. v, referred to above. The name 
is derived from the Chasmal of Ezek. i. 4. Cf. on ch. xxxiv. 1. The Chashmallim 
are in Chag. 13 b explained as ‘‘ the angels (Chayyoth) who are sometimes silent 


CH. viri] ENOCH-METATRON PIECE | 23 


CHAPTER VIII 


The gates (of the treasurtes of heaven) 
opened to Metatron 


R. Ishmael said: Metatron, the Prince of the Presence, said to me: 


(1) Before He appointed me to attend the Throne of Glory, the 
Holy One, blessed be He, opened to me 
‘three hundred thousand gates of Understanding 
three hundred thousand gates of Subtlety 
three hundred thousand gates of Life 


1-1 Following is the order of the attributes in the other readings: 

B (10): wisdom. . . understanding. . .life. . .subtlety. . . grace and loving-kindness 
. .love. . .Tora. . .maintenance. . .meekness. . .fear of sin 

C (12): loving-kindness... understanding... life. ..subtlety...Shekina. . . power 


(chash) and sometimes speak (allel): they are silent when the Word emanates 
.from the Holy One, blessed be He, they speak when He has ceased speaking.” 

to attend the Throne of Glory day after day. This is a traditional function of 
Metatron, the Prince of the Presence. Cf. ch. xlviiic 4. Hek. R. xi: ‘when the angel 
of the Presence enters to exalt and magnify the Throne of Glory and to prepare 
the seat for the Mighty One in Jacob”. Hek. Zot. (Bodl. micu. ọ fol. 67 b): “ Meta- 
tron is the president of the Divine Thrones of Glory (of Dan. vii. 9)”. ger Metatron 
has also a Throne of his own: chh. x. 1-3, xvi. 1, 2, xlvili c 8. 


Ch. viii. (1) The Holy One, blessed be He, opened to me three hundred 
thousand gates of Understanding etc. The gates are the gates of the treasuries 
of the heavens (‘Araboth). Metatron is appointed over the stores of ‘Araboth acc. 
to ch. x. 6, xlviii c 3. The treasuries are the treasuries of wisdom, understanding etc. 
i.e. the attributes by which the world is sustained. The abstract qualities here 
enumerated are to a large extent identical with those named as the agencies by 
which God created the world in, e.g. TB. Chag. 12 a (“‘wisdom, understanding, 
knowledge, strength, might etc.”), Ab. R. Nathan, xxvii, xliii. Cf.ch.xli.3: “wisdom, 
understanding, knowledge etc. by which the world is sustained”; and Alph. R. 
< Aqiba, BH. iii. 20: “ God supplies the world day by day with gifts, without which 
the world could not subsist for a single day: spirit and soul, knowledge and wisdom 
and subtlety, counsel and might, and the different senses’. The idea is, that the 
abstract qualities on which the world is founded and by which it is sustained 
emanate from God. Yet we are here in no way nearer the conception of the ‘ Ten 
Sefirot’ than in the passages cited from TB. Chag. 12a etc. For wisdom and under- 
standing treasured in heaven cf. 4 Ez. v. 9g, “then shall intelligence hide itself and 
wisdom withdraw to its chamber”, where the essential idea of the present repre- 
sentation is already extant: wisdom and intelligence as at work in the world have 
their home in ‘chambers’ (i.e. in heaven) from where they have emanated and 
whither they return. Cf. also ch. xlviii D 2, and for the ‘opening of the gates of the 
treasures’ Alph. R. ‘Agiba, letter Aleph: ‘‘ 5000 gates of wisdom were opened to 
Moses on Sinai corresponding to the five books of the Law, and 8000 gates of 
understanding, corresponding to the eight prophets and 11,000 gates of KNOWLEDGE 
corresponding to the eleven writings”. three hundred thousand gates of Life. 
The ‘treasuries of life’ in heaven are frequently referred to. Cf. e.g. Chag. 12 b: 
‘‘in ‘Araboth Raqia‘ are. ..the treasuries of life. ..’’; ch. x. 6 here. 


24 THE HEBREW BOOK OF ENOCH [CH. VIII 


, 


three hundred thousand gates of ‘grace and loving-kindness 

three hundred thousand gates of love 

three hundred thousand gates of Tora 

three hundred thousand gates of meekness 

three hundred thousand gates of. maintenance 

three hundred thousand gates of mercy 

three hundred thousand gates of fear of heaven}. 

(2) In that hour the Holy One, blessed be He, added in me wisdom 
unto wisdom, understanding unto understanding, subtlety unto 
subtlety, knowledge unto knowledge, mercy unto mercy, instruction 
unto instruction, love unto love, loving-kindness unto loving-kindness, 


and might...grace and loving-kindness. ..love. ..instruction (Tora). . „main- 
tenance. . .fear of sin. . .meekness 

E (12): wisdom. . .understanding. . .subtlety. . .life. . .peace. . . Shekina. . .power 
and might. . .strength. . .grace and loving-kindness. . .love. . .meekness . . . fear 
of sin 

YR. i. 54 b (12): wisdom. ..understanding. . .life. . .subtlety. . .Shekina. . .power 
and might...grace and loving-kindness...love...'l'ora. .. maintenance. . . meek- 
ness...fear of sin 

L (12): wisdom. . . understanding.. . . life. . .subtlety. . . Shekina. . . might... grace 
and loving-kindness. . .love.. . Tora. . .maintenance. . .meekness. . .fear of sin 

D (15): wisdom. . .understanding . . .life. . .subtlety. . .peace. . . Shekina. . . power 
and might...strength...grace and loving-kindness... .love...Tora...mainten- 
ance. . .mercy. . .meekness.. .fear of heaven « 


three hundred thousand gates of Tora. Cf. Alph. R.‘Agiba, BH. iii. 43, 44: 
‘The Holy One, blessed be He, appointed Moses over all Israel, and over all the 
treasuries of Tora, and over all treasuries of wisdom, and over all treasuries of 
understanding". It is interesting to note, that acc. to this conception there is a 
special treasury of Tora (= the Celestial Tora?) besides the treasuries of wisdom 
and of understanding. Acc. to another conception the Tora is itself formed of the 
elements of wisdom and understanding, the ‘secrets of the treasuries’; cf. on 
ch. xlviii D 2, 3. 

gates of maintenance (Parnasa). Even the maintenance and sustenance of the 
needs of the world has its source in heaven. Cf. Alph. R. ‘Agiba, letter Zain: 
** Zain, that is the Name of the Holy One, blessed be He, for he feeds and maintains 
(mepharnes) all his creatures, day after day, as it is said (Ps. civ. 28): ‘thou openest 
thine hand, they are filled with good’”. From the ‘maintenance’ Parnasa, stored 
in heaven, the seventy princes of kingdoms take and “throw down to the nations of 
the world their maintenance" acc. to the Lesser YR., sub voce Nedibim et freq. 
‘‘ Metatron distributes Parnasa among all the companies of angels” (YR. i. 56, 
quoting Pardes). 

The opening the treasuries or gates to Metatron presumably connotates not only 
the bestowal upon him of their contents (as in vs. 2) but also that they are put in his 
charge and to his distribution. As Prince over the Princes he has to distribute their 
contents among the angels, and perhaps also as functional Prince of the World to 
the earth and nations. 

added in me wisdom unto wisdom etc. The attributes here enumerated are on 
the whole identical with those of vs. r. Hence the idea probably is that the contents 
of the opened treasuries were conferred upon Metatron. more than all the 
children of heaven. The unique position of Metatron is here emphasized. 


CHH. VIII, IX] ENOCH-METATRON PIECE 25 


goodness unto goodness, meekness unto meekness, power unto power, 
strength unto strength, might unto might, brilliance unto brilliance, 
beauty unto beauty, splendour unto splendour, ? and I was honoured 
and adorned with all these good and praiseworthy things more than 
all the children of heaven. 


CHAPTER IX 


Enoch receives blessings from the Most High and 
1s adorned with angelic attributes 


R. Ishmael said: Metatron, the Prince of the Presence, said to me: 


(1) After all these things the Holy One, blessed be He, put His 
hand upon me and blessed me with 5360! blessings. (2) And I was 
raised? and enlarged to the size of the length and width of the world. 
(3) And He caused 72 wings to grow on me, 36 on each side. And 


2 C adds: ‘and honour unto all honour, majesty unto all majesty, glory unto all 
glory and greatness unto all greatness’ 


Ch. ix. 1 so BCL. A: ‘one thousand, 305 thousands’ DE: ‘one thousand, 365 
thousand’ 2 BC: ‘elated’ 


Ch. ix. The subject of the present chapter is the metamorphosis through which 
Enoch was made into a high angel. This metamorphosis is viewed from another 
aspectin ch. xv. Here the different angelic attributes conferred on Metatron are: 
immense height of stature, wings, eyes covering the whole of his body, and light. 

(1) blessed me with 5360 blessings. This connects the present chapter with 
its antecedent: the blessings are presumably conceived of as contained in the 
heavenly treasuries, opened to Enoch and the contents of which are bestowed upon 
him. The treasures of blessing(s) are mentioned as contained in the ‘Araboth, 
e.g. TB. Chag. 12 b. The number 5360 is intended to reflect the number 365. 

(2) I was raised to the size of the length...of the world. The immense 
size of the high angels is a constantly reiterated theme. Cf. ch. xxi. 1: “each of the 
Chayyoth is as the space of the world" (cf. Chag. 13 a), chh. xxii. 3, xxv. 4, xxvi. 4. 
The idea prevails: the greater an angel is (in rank) the larger his size. Cf. the 
versions of the Rev. of Moses (Ma‘yan Chokma, BH. i. 58, etc., YR. ii. 66 b-67 b, 
Zohar, ii. 56 a): ‘‘ Hadarniel is greater than Qemuel by 60 myriads of parasangs, 
Sandalfon is higher of stature than Hadarniel by 500 years’ journeying distance’’. 
Thus, in the other Enoch-Metatron piece of the present book, ch. xlviii c 5, 
the size of Metatron is seen from this comparative aspect: ‘‘ I made him higher of 
stature than all. The height of his stature surpasses all others by ten thousand 
parasangs’’. The similar tradition preserved in Zohar, e.g. i. 21 a: ‘‘Metatron is 
glorified more than the highest angels (the Chayyoth) and higher than these by 
500 parasangs”. 

(3) 72 wings. The number seventy-two is frequently used in the present book. 
It generally seems to imply reference to the rule of the world: the seventy-two 
princes of kingdoms, cf. note on ch. xvii. 8. Metatron is in the present section 
the ruler of the seventy-two princes of kingdoms: chh. x. 3, xiv. 1, xvi. 1 and 2. 
It is possible that the seventy-two wings here—extending over the whole world 


26 THE HEBREW BOOK OF ENOCH [CH. Ix 


each wing was as the whole world. (4) And He fixed on me 365 eyes: 
each eye was as the great luminary. (5) And He left no kind of 
splendour, brilliance, radiance, beauty “in (of) all the lights of the 
universe? that He did not fix on me. 


3-3 so BCDEL. A: ‘filled the world’ 4-4 so BCL. A: ‘praise, lights of 
the universe’ 


—symbolize Metatron’s rulership over these. 36 on each side may be compared 
with ch. xvi. 1: ‘the princes of kingdoms were standing. ..on my right hand and 
on my left’. Ä 

(4) 365 eyes. For the number 365 (= the number of days of the solar year) 
as mystical number cf. chh. v. 4, xxi. 3 (‘the size of each wing of the Chayyoth as 
365 wings’), xxxiii. 4 ( the breadth of each of the fiery rivers is 365 thousand para- 
sangs’). The body of an angel-prince covered with eyes (round about) is a regular 
feature of the descriptions of angels: cf. chh. xxii. 8 (‘his body is full of eyes’, of 
Kerubiel), xxv. 2, where the number of eyes assigned to the angel-prince in 
question (’Ophanniel) is devised on the basis of calendary calculations (‘8466 eyes 
corresponding to the number of hours of a year’), xxvi. 6. Cf. notes ad loca. 
each eye was as the great luminary. An identical statement about the eyes of 
Seraphiel, ch. xxvi. 6. 

(5) fixed on me all kinds of splendour, brilliance etc. of the lights (lumina- 
ries) of the world. Cf. in the angelological descriptions: chh. xxii. 4, xxv. 6, 
xxvi. 2, 4. Cf. also Mass. Hek. iv: ‘‘On every door in the Hall(s) of ‘Araboth there 
are fixed 365 thousand myriads of different kinds of lights like unto the great 
luminary”. 

The repeated references by comparisons to the ‘world’ in the present chapter, 
vss. 2, 3, 5, and the possible allusion to the seventy-two princes of kingdoms or to 
the rule of the world in vs. 3 (cf. above) might conceivably be traces, if not inten- 
tional symbolical expressions, of Metatron’s function as the Prince of the World. 
Vs.2, ‘I was raised to the size of the world’, might also be a remnant of Metatron’s 
connection with the speculations on the Primordial Man, the ‘Adam Qadmon. 
Acc. to Chag. 12 a the first Adam reached from one end of the world to the other. 
This connection, which like the identification of Metatron with the Prince of the 
World (existing from the Days of Creation), was perhaps suspended in consequence 
of Metatron’s identification with Enoch, reappears in later cabbalistic literature: 
the statement that Enoch-Metatron is the Néshéma of the first Adam, who left 
him before the sin of Adam (just as the universal size of the first Adam is repre- 
sented as diminished through Adam’s sin: TB. Chag. 12 a) is frequent. The difficulties 
arising from Metatron’s identification with Enoch were now overcome through 
the new conceptions brought in with the doctrine of metempsychosis and related 
speculations. 


CH. x] ENOCH-METATRON PIECE 27 


CHAPTER א‎ 


God places Metatron on a throne at the door of the seventh 

Hall and announces through the Herald, that Metatron 

henceforth is God’s representative and ruler over all the 

princes of kingdoms and all the children of heaven, save 

the eight high princes called YHWH by the name of their 
King 


R. Ishmael said: Metatron, the Prince of the Presence, said to me: 


(1) All these things the Holy One, blessed be He, made for me: 
1He made me! a Throne, similar to the 2 Throne of Glory. And He 
spread over me °a curtain of splendour and brilliant appearance, of 


1-1 so ins. DE. 2 C ins. ‘make of the’ 3-3 BCL om. 


Ch. x. This chapter presents Metatron as adorned with special attributes, dis- 
tinguishing him from the other angels: a throne and a curtain, both reflections of 
the Throne and Curtain of the Godhead. He is furthermore explicitly pronounced 
a ruler over the princes of kingdoms and the children of heaven, a rulership defined 
as a vice-regency for the Holy One. The chapter really forms an explanation of the 
names ‘ Metatron’ and ‘Prince of the Presence’. 

(r) He made me a Throne. This is in itself no feature confined to the descrip- 
tions of Metatron. Instances are frequent of thrones assigned to angels or meri- 
torious dead. r En. cviii. 12 (“I will bring forth in shining light [cf. here] those 
who have loved My holy name, and I will seat each one on the throne of his 
honour”). Cf. CHARLES, ad locum, Rev. iv. 4. In the ‘Apocalyptic Fragment’ 
preserved e.g. in BH. v. 167-169 David has a “Throne of fire” erected for him 
over against the Throne of His Creator. Acc. to Gedullah Moshe Moses sees in 
the seventh heaven “‘7o thrones fixed, of precious stones, pearls, gold etc.... 
there are thrones for the scholars of the Law, for the chassids, the just etc. of different 
splendour acc. to merit of the occupants". And acc. to Alph, R. ‘Agqiba, BH. iii. 34, 
the righteous in the world to come will each be seated before the Glory of the Holy 
One, on a throne of gold “like a king”. For thrones assigned to angels cf. Mass. 
Hek. vii, acc. to which seven angels as court-officers are sitting upon seven thrones 
before the Curtain. Cf. Rev. xx. 4 (“I saw thrones, and they sat upon them, 
acc. to Bousset, Comm. ad loc. probably Christ and the angels as ' Gerichtsbei- 
sassen’). The view predominant in Rabbinic seems to be that ‘there is no sitting 
in heaven’: TB. Chag. 15 a. Assigning a seat or a throne to any angel-prince or to 
any one beside the Holy One, might endanger the recognition of the absolute 
sovereignty and unity of the Godhead. Cf. ch. xvi. Acc. to the passage Chag. 15 a, 
just referred to, the privilege of ‘sitting’ was accorded to Metatron in his character 
as ‘scribe’: he was allowed “to sit and write down the merits of Israel’. Here, no 
doubt, the assigning a Throne to Metatron is meant to denote his unique position: 
his character of God's representative or vice-regent. This is borne out by vss. 3 
and 4. and also by what immediately follows: the Throne is similar to, mé‘én, 
that is ‘the counterpart of’, the Throne of Glory. The character of Metatron’s 
throne as an image of or counterpart of God’s Throne is particularly emphasized 
by the additional feature: Metatron receives a curtain similar to the Curtain 
of the Throne of Glory. For the conception of the Curtain cf. note on ch. xiv. 1. 


28 THE HEBREW BOOK OF ENOCH [cH. X 


beauty, grace? and mercy, similar to® the curtain of the Throne of 
Glory; and on it were fixed all ‘kinds of lights in the universe’. 

(2) And He placed it at the door of the Seventh Hall and seated 
me on it. 

(3) And the herald went forth ê into every heaven, saying: "This 
is? Metatron, ®my servant®. I have made him into a prince and a 
ruler over all the princes of my kingdoms ? and over all the children 


4 DE om. 5-5 C: ‘splendour and brilliance from all lights’ cf. ch. ix. 4. 
6 ABD ins. ‘concerning me’ 7-7 80 C. 8-8 C om. 9 L ins. the 
gloss: ‘the angels’ 


The Curtain regularly represents the recording of the Divine decrees with regard 
to the world, the secrets of the world’s creation and sustenance, etc., in short the 
innermost Divine Secrets; cf. note referred to. 

(2) He placed it at the door of the Seventh Hall and seated me on it. This 
is an often-repeated statement. It is in ch. xlvili c 8 made to denote his function 
as judge and ruler over the princes and the children of heaven, as even here, acc. 
to verses following. In Rev. Moses (YR. ii. 66 b, Szumi, 93 c d, Gaster, RAS's 
Journal, 1893) it is said: '' Metatron, Prince of the Presence, stands before the door 
of the Hall of the Holy One, blessed be He, and he szts and judges all the hosts on 
high like a judge standing before the King”, The contradiction between the two 
statements ‘sits’ and ‘stands’ in this passage is probably due to the influence of 
the tradition mentioned above, that there is no sitting in heaven, responsible also 
for the account of Metatron being divested of his privilege of yeshiba in Chag. 15 a 
and ch. xvi here. On his throne at the door of the seventh Hall Metatron faces all 
the hosts of the heavens, over which he has jurisdiction. 

(3) the herald went forth into every heaven. The conception of the heavenly 
herald announcing important decrees of the Most High in the heavens is attested 
also in Hek. R. vi (BH. tii. 88, as ch. iv): “the herald went forth from the ‘Araboth 
Raqia' etc." and in Rev. Mos., Yalqut Re’ubent, ii. 66 b: ‘‘ Gallisur stands behind 
the Curtain and gets knowledge of the decrees of the Holy One and heralds it... 
and the herald commits it to Elijah and Elijah stands as herald on the mount Horeb ", 
This is Metatron, my servant. HERE THEN IS THE POINT—in the course of the 
exposition of the present chapter—WHERE ENOCH IS PROCLAIMED AS METATRON. 
It is significant that THIS PROCLAMATION IS MADE TO COINCIDE WITH HIS BEING 
SET UP ON A THRONE—as a ruler over the princes and angels. See Introduction, 
section 12(5). my servant, i.e. ‘Ebed. ‘Ebed or God’s Servant is an old-established 
name of Metatron. Cf. chh. xlviii € x, xlviii D x (no. 17) and note. It seems to have 
been especially associated with the Prince of the Presence conception. Cf. Hek. R. 
xiii, BH. iii. 93: “Surya, ‘Ebed, the Prince of the Presence” (Surya is a common 
equivalent of Metatron as the Prince of the Presence, cf. no. 84, ch. xlviii. 1). In Hek. 
Zot. (Bodl. MICH. fol. 70a) the attribute ‘my servant’ is applied to Metatron as God's 
representative or vice-regent: “when I (the Holy One) leave the Throne of Glory 
to go down among the children of men”. In Hek. R. BH. iii. 104, Metatron is 
called ‘‘‘Ebed- YHWH, long-suffering and of great mercy". It is probable that 
the ‘‘Ebed’ is derived from the picture of God's servant in Is. xlix. ı, etc. 

I have made him into a prince and a ruler over all the princes of my 
kingdoms (= my princes of kingdoms). Here, as in ch. xvi. 1, 2, Metatron is 
explicitly stated to have special authority over the princes of kingdoms. This is 
a feature in the Prince of the World tradition: ch. xxx. 2. In the shorter Enoch- 
Metatron piece, ch. xlviii C, vs. 9, Metatron’s character of ruler over the princes 
of kingdoms and thereby as functional Prince of the World is better preserved than 
here: he is there depicted as ruler over the nations of the world ‘who smites kings 


CH. X] ENOCH-METATRON PIECE 29 


of heaven, except the eight great princes, the honoured and revered 
ones who are called !'* Y HWH, by the name of their King“. (4) And 
every angel and every prince who has a word to speak in my 
presence (before me) shall go into his presence (before him) and 
shall speak to him (instead). (5) And every command that he utters 
to you? in my name do ye observe and fulfil. For the Prince of 
Wisdom and the Prince of Understanding “have I committed to 
him to instruct him in the wisdom of heavenly things and of earthly 


10-10 so with BCDL(E). A:‘by the name of H their King? E:'H by the name of 
the World’ (corrupt for: * H, by the name of the King of the World'?) 11-11 Dom. 
12-12 BCL om. 13-13 lit. ‘every word that he shall speak to you’ 14-14 so 
acc. to BCL. BL lit. ‘I have committed him (sing. = the Prince of Wisdom and 
of Understanding)’ C: ‘I have committed them (plur.)’ A: ‘are ministers to him’ 


and sets up kings’. Here his rulership is viewed mainly or exclusively from its 
celestial aspect, he is the ruler over the princes of kingdoms as inhabitants of the 
heavens, in common with all the children of heaven. Except the eight great 
princes...who are called YHWH by the name of their king. ‘Called by the 
name YHWH' (cf. on chh. iii. 2, xxix. 1) probably means that these angels have 
the Tetragrammaton as part of their names, as ‘Anaphiel H of ch. vi. 1, the higher 
ones of the angels enumerated ch. xviii, and the Merkaba princes chh. xix, xx, 
xxii, xxv, xxvi, xxvii. Which these angels are who are exempt from the juris- 
diction of Metatron is not stated here. One might from ch. vi. 1 conjecture that 
‘Anaphiel was regarded as one of them. A parallel can be brought from Hek. R. 
xxii, BH. iii. ọ9. This parallel is indeed so close that it can with some degree of 
certainty be assumed to represent the same tradition as the present passage. The 
guardians of the seventh Hall are enumerated—“‘and each of them, his name is 
called by the name of the King of the World’’—(in the enumeration this state- 
ment is shown to signify the form of names of which the Tetragrammaton forms 
the latter part: SSTIEL YHWH, N(ZURIEL YHWH, etc.). The greatest of them is 
‘Anaphiel H (in whose charge the ring with the seal of heaven and earth is com- 
mitted, cf. on vi. 1): ‘before him all on high kneel down, fall on their faces and 
pay homage to him when they see him. And those angels, standing before the 
Throne of Glory, who do not prostrate themselves before the Prince of the Presence, 
they prostrate themselves before ‘Anaphiel YHWH’. ‘Those angels’ are evidently 
the angels in Hek. R. made into ‘the guardians of the Seventh Hall’. The names 
of these angels are only seven in the enumeration, but acc. to the general scheme 
of Hek. R. (see chh. xv, xvii, etc.) the number of the guardians of each Hall is 
‘eight’: likewise in Mass. Hek. iv (“there are eight guardians of the door of each 
of the seven Halls”). Hence also Hek. R. xxii might originally have had: “eight 
great princes, called H”. This clause is most probably additional here, cf. Intro- 
duction, section 8 (u). 

(4) Every angel...who has a word to speak in my presence, shall go 
...to him. HERE THE EPITHET ‘PRINCE OF THE PRESENCE’ IS EXPLAINED. 
(5) And every command that he utters to you in my name do ye observe and 
fulfil. THIS IS CLEARLY A PROCLAMATION OF METATRON AS GOD’S VICE- 
REGENT. Ex. xxiii. 21 may have been suggestive (Ex. xxiii. 20-22 are tradition- 
ally referred to the Prince of the Presence): “‘Beware of him and provoke him 
not: obey his voice”. Here Metatron’s jurisdiction extends only over the angels, 
ctr. ch. xlviii € 9. But his connection with the affairs of the ‘world’ is implied 
by the following, for the Prince of Wisdom and the Prince of Understanding 
have I committed to him to instruct him in the wisdom of heavenly things 
and of earthly things. ‘The Prince of Wisdom and Prince of Understanding’: 


30 THE HEBREW BOOK OF ENOCH [CHH. X, XI 


things, in the wisdom of this world and of the world to come. (6) More- 
over, I have set him over all the treasuries of the palaces of ‘Arabdth 
and over all the stores "5 of life? that 16T have! 17 in the high heavens. 


CHAPTER XI 
God reveals all mysteries and secrets to Metatron 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, said 
to me: 
(1) ‘Henceforth the Holy One, blessed be He, revealed to me? all 


15-15 L om. 16-16 E: ‘are’ 17 B ins. “in my world’ 
Ch. xi. 1-1 BCL: ‘the Holy One, blessed be He, revealed to me, the spring (well) of’ 


cf. ch. xlviii D 1 (no. ros) and 2 (‘all the treasuries of wisdom are committed in 
his hand’). The functions of the Prince of Wisdom are then naturally merged into 
the conception of Metatron: Metatron is the Prince of Wisdom. Cf. on ch. xviii. 
11, 16. Metatron instructed in the ‘secrets’ is the subject of the following chapter. 
There it is God himself who instructs him. Cf. in 2 En. xxxiii. 11, 12: ' two angels 
Ariukh and Pariukh appointed by God as guardians of the Enoch-literature’’. 

(6) I have set him over all the treasuries of...‘Araboth. Cf. ch. viii. Acc. 
to the present chapter Metatron’s initiation in the wisdoms of heaven and earth 
and his disposal over the treasuries is a necessary condition for (and corollary of) 
his office as God's representative. Stores of Life: ch. viii. 1, 4 Ez. viii. 54, Alph. 
R. ' Aqiba, BH. iii. 26, 44. 

Ch. xi. That METATRON IS IN POSSESSION OF ALL SECRETS AND MYSTERIES is an 
essential feature of the traditions concerning him. Cf. the other Enoch-Metatron 
piece of the present book: ch. xlviii € 7 (and 4). He is called the ' Knower of Secrets? 
ib. and Hek. R. (“wise in the secrets and Master of the mysteries"). ''he same is 
implied in chh. viii, x. 5. As a ‘knower of secrets’ he is also the ‘revealer of secrets’. 
This is the eighty-eighth of the names in ch. xlviii D 1 and the sixty-seventh in the 
treatise Names of Metatron, Bodl. MICH. 256, foll. 29 a-44 a. He is the Prince of 
Wisdom and the Prince of Understanding: ch. xlviii D 1 (105), 2, 6. He reveals 
the ‘secret’ to Moses: 2b. 7. He is the guide and revealer of secrets to R. Ishmael 
acc. to the frame of the present book, to R. Ishmael and R. ‘Aqiba (e. a.) acc. to 
Hek. R. (in the form of ‘ Surya’), Hek. Zot., Shi‘ur Qoma, the Apocalyptic Fragment, 
BH. v. 167—169, and in various scattered fragments (see Introduction). Also called 
‘guide of all treasuries’, e.g. BH. ii. 117. Besides it needs hardly to be pointed out 
that the revelation of secrets to Enoch and Enoch as possessor of and revealer of 
heavenly secrets is a prominent: trait of the 1 and 2 En. Cf. also CHARLES, 1 En. 
4-ל‎ 

(1) Henceforth the Holy One. ..revealedto me. Acc. to vs. 5 of the preceding 
chapter the angel(s) called the Prince of Wisdom and Prince of Understanding 
are the instructors of Enoch-Metatron. Here it is the Holy One himself who 
reveals the secrets to him. An important parallel to this is found in 2 En. xxiii, 
xxiv. In ch. xxiii the angel Vretil tells Enoch of ' all the works of heaven and earth, 
etc. etc.’, in ch. xxiv again it is God himself who reveals to Enoch ‘the secrets of 
Creation’, The reason of the change is there to be seen in the explicit statement 
that these latter secrets are not even revealed to the angels and could therefore be 
handed over to Enoch only by God himself. It is probable that a similar idea has 
been at work here. It is at least certain that Metatron was thought to receive more 


CHH. X, XI] ENOCH-METATRON PIECE 31 


the mysteries of Tora and all the secrets of wisdom ?and all the 
depths of the Perfect Law?; and all living beings’ thoughts of heart 
and all the secrets of the universe? and all the secrets* of Creation 
were revealed unto me even as they are revealed unto *the Maker 
of Creation’. 

(2) And I watched intently? to behold "the secrets of the depth 
and the wonderful mystery". 
°ABL: C: 
Before a man did think? insecret, Before a man did think, I knew 
I saw® (it) and before a man what was in his thought. (3) And 
made a thing I beheld it. (3) And there was no thing above on high 
there was no thing on high nor in nor below in the deep hidden 
the depth of the world hidden from me. 
from me. !? : 


2-2 so BEL (L om. ‘Perfect’) A: lacuna. C reads: ‘all the secrets of understanding 
and all the depths of the mysteries of the Tora’ 3-3 BCL om. 4 BC: 
‘orders’ 5-5 C: ‘the Creator of the work(s) of the Beginning’ 6 lit. 
‘much’ BCL om. DE: ‘from that time onward’ 7-7 perhaps to be emended 
with G: ‘the deep secrets and the wonderful mysteries’ 8 B ins. ‘I knew, and 
before he did think’ 8a L: ‘I knew’ and om. ‘in secret’ 9-9 DE corr. 
from ‘before a man did think etc.’ to the end of the chapter. 10 B adds: 
‘from the Creator of the World alone’ 


of the ‘secrets’ than the angels in general; cf. ch. viii. 2 end: ‘I was honoured and 
adorned with all these...things more than all the children of heaven’, referring 
inter alia to ‘wisdom, understanding, knowledge’. 

all the mysteries of Tora and all the secrets of wisdom and all the depths 
of the Perfect Law. The mysteries of the Tora is a technical term, denoting THE 
INNER ESSENCE OF WHICH THE TORA ITSELF IS AN EXPRESSION, FORM, PHENOMENON. 
‘They are not to be defined as the sum of mystical interpretations of the Tora: the 
mystical interpretation aims at finding these secrets by the study of the Tora, in 
which they are embodied (cf. e.g. Baraiia of R. Meir, Pirge Ab. vi: * Whosoever 
is busy in the Tora for its own sake. . .to him the mysteries of Tora are revealed ”). 
‘They are in fact the ‘mysteries of mysteries’, the fundament not ‘only’ of the Tora 
but of the universe, of heaven and earth: cf. ch. xlviii D 8 and note ad locum. In 
the term are thus comprised also the following: the secrets of Wisdom and the 
depths of the Perfect Law and also the Secrets of Creation. See Introduction, 
section 14 (1). Cf. Alph. R. ‘Aqiba, BH. iii. 43, 44, acc. to which God revealed to 
Moses (since Moses received the Tora on Sinai he was also thought to have 
received the ‘Secrets’ either directly from God or through Metatron; cf. ch. 
xlviii D 3, 7 seq.) ‘the Tora...and opened to him the treasuries of Wisdom, which 
the Holy One...revealed to him, that he might see by His Wisdom all the orders 
of Creation....’ Perfect Law. The expression is derived from Ps. xix. 8. Cf. 
Alph. R. ‘Agiba, BH. iii. 14: “But for the Perfect Law (Tord Temimd) the whole 
world would not subsist” and vice versa. 

all living beings’ thoughts of heart.... (2) Before a man did think, 
I knew, etc. (3) ...no thing...on high nor...in the deep hidden from me. 
Metatron seems here to be invested with the attribute of omniscience proper only to 
'the Maker of the World'. All past, present and future events are recorded with 
God (on the Curtain cf. on ch. xlv. 1). These were also shown to Moses acc. to the 
passage Alph, R. ‘Aqiba, BH. iii. 44, referred to above. 


32 THE HEBREW BOOK OF ENOCH [CH. XII 


CHAPTER XII 


God clothes Metatron in a garment of glory, puts a royal 
crown on his head and calls him “‘ the Lesser YHWH” 


; R. Ishmael said: Metatron, the Prince of the Presence, said to me: 


(1) By reason of the love with which the Holy One, blessed be He, 


. loved me more than all the children of heaven, He made me a garment 


of glory* on which were fixed? all kinds of ? lights, and He clad me 
tin it^. (2) *And He made me a robe of honour on which were fixed 


all kinds of beauty, splendour, brilliance and majesty °°. (3) And he 


made me a royal crown in which were fixed forty-nine costly stones 


1 so BCL. lit. ‘highness’ 4 corr. 2so C. ABDEL om. 3 B ins. ‘beauty, 
splendour and majesty and’ 4-4 supplied from C. ' 5-5 DE om. 6CL 
add: “and wrapped me (in it)’ 


Ch. xii. Continued description of Enoch’s exaltation, ending with the climax: 
ENOCH-METATRON CALLED THE LESSER YHWH. A very close parallel to this chapter 
is found in 2 En. xxi. 5-11, xxii. 5. Vide Introduction, section 7 (b). (1) The 
Holy One...made me a garment of glory. Cf. 2,4”. xxii. 8 (lvi. 2): 
God bids Michael clothe Enoch with ‘the raiment of dor; [s early traditions the 
‘garment of glory’ (‘raiment of honour’, etc.) represents the light-substance in 
which the inhabitants of the high heavens appear; the ‘glory’ is light, splendour, 
probably conceived of as a reflection, outflow of the Divine Glory, the Splendour 
of Shekina. The putting on ‘the raiment of glory’ is a necessary condition of 
entering the highest heavens, God’s abode of light. Hence it is also a mark of the 
holy, celestial nature of its bearér{ Cf. how acc. to Asc. Js. ix. 2-11 (vii. 25) Isaiah 
can only ascend to the highest heaven after having received the garment of glory. 
‘Garments of glory’ are designed for the righteous and elect: 1 Em. lxii. 15, 16. 
Similarly Esdras ii. 39 (those which are departed from the shadow of the world 
and have received glorious garments of the Lord"), explained 2b. iv. 45 (“they that 
have put off the mortal clothing and put on the immortal"), 1 En. cviii. 12 (vide 
CHARLES’ notes ad loca cit.), 2 Cor. v. 3 seq., Rev. iii. 5, iv. 4, vi. 11, vii. 9, 13, 14, 
Alph. R. * Aqiba, BH. iii. 28 and 34 (the righteous will be sitting on thrones before 
the. Glory in royal garments and royal crowns). 

The garment of glory and robe of honour is here assigned to Metatron as dis- 
tinguished from the other angels: ‘by reason of the love with which [He] loved me 
more than all the children of heaven’. The writer has Metatron’s rulership, his 
vice-regency in view. THE GARMENT AND ROBE ASSIGNED TO HIM ARE TO BE UNDER- 
STOOD AS SYMBOLS OF HIS DERIVED KINGSHIP. his is apparent from the following 
context: Metatron crowned with_a crown of kingship and especially by his pro- 
nouncement as the Lesser YHWH,| Acc. to Alpha Beta de Metatron (Add. 15299, 
fol. 81 b) Metatron ‘‘is clad in eight garments, made out of the splendour of Shekina 
(b. 81 a: when the righteous parts from this world the Prince of the Presence con- 
ducts him to the Garden of Eden and there he clothes him in eight garments from 
the splendour of Shekina)”. THE GARMENT(S) OF GLORY ARE A DISTINCTION ASSIGNED 
ALSO TO MESSIAH acc. to Pirge Mashiach, BH. iii. 73 (“God will clethe Messiah in 
splendour and majesty...and garments of glory”’). 

(3) And he made me a royal crown. ‘Crowns’ often termed ‘Crowns of 
Glory’ are frequently, one might say regularly, ascribed to angel-princes. Cf. in 


whe e t e az 
ER 


CH. XII] ENOCH-METATRON PIECE , 33 


"like unto? the light of the globe of the sun. (4) For its splendour 
went forth ?in the four quarters of the 'Araboth Raqia', and in 
(through) the seven heavens, and in the four quarters of the world®. 
And ?he put it? on my head. 

(5) And He called me!? THE LESSER YHWH in the presence of all 


His? heavenly household; as it is written (Ex. xxiii. 21): “For my f 


name is in him" 


7-7 B: ‘shining as’ 8-8 B: ‘from one end of the world to the other, and in | 


the seven heavens and in the four quarters of the world' 9-9 lit. ‘he wreathed 
it? C: ‘they put that crown’ 10-10 BC: ‘they called me (by the name of)’ 
rı BCL: ‘the’ 


the present book chh. xvi. 1, 2 (princes of kingdoms), xvii. 8 (item), xviii. 1-22 
(all the angels and princes); in the angelological section, the Merkaba-angels and 
the princes set over them: chh. xxi. 4, xxii. 5, 11, xxv. 6, xxvi. 7, 8, further xxxix. 2, 
xl. 2, xlviii c 4. The Divine Names, ch. xlviii B 1. Cf. Rev. iv. 4. T'he righteous are 
to receive crowns in the world to come or in the after-life, e.g. 2 Esdras ii. 45. 
Alph. R. * Aqiba, BH. iii. 34, and 7b. 36, God is represented as crowning the letters 
on the Merkaba with a crown of kingship and a crown of glory. In the present 
book ‘the crown of kingship’ is the special emblem of Metatron and of the seventy- 
two princes of kingdoms (whose ruler he is): ch. xvii. 8 (cf. xvi. 1, 2); in ch. xviii 
all the angel-princes are depicted with ‘crowns of glory’ except the ‘seventy-two 
princes of kingdoms’ who have ‘crowns of kingship’. They are the celestial rulers 
over the nations of the world. The royal crown here is apparently meant to dis- 
tinguish Metatron as representative ruler. The following chapter makes it clear 
that METATRON’S CROWN WAS CONCEIVED OF AS A COUNTERPART OF ‘KETHER NORA’ 
_OF THE HOLY ONE AS KING OF THE WORLD (cf. ch. xxix. 1). its splendour went 
forth etc. Cf. ch. xxv. 6. | 

(s) And He called me the Lesser YHWH...“ For my name is in him.” 
The tradition that Metatron bears the name of his Master is attested in TB. Sanh. 
38 b, with the same scriptural support as here, viz. Ex. xxiii. 21. The passage is 
frequently referred to Metatron. The reference has been interpreted from the equal 
numerical value of Metatron and Shaddai (the name of God Almighty). The 
original meaning was, however, as here, that METATRON ACTUALLY WAS CALLED BY 
THE DIVINE NAME OR NAMES. Such seems to be the import even of TB. Sanh. 38 b, 
since there Ex. xxiv. 1 is referred to Metatron: “ And He said unto Moses, Come 
up unto YHWH”; ‘Come up unto YHWH’ is to be understood: ‘Come up unto 
Metatron’. A very important parallel is found in Apocalypse of Abraham (ed. BOX), 
ch. ro: “I am called Jaoel by Him who moveth that which existeth with me on 
the seventh expanse upon the firmament, a power in virtue of the ineffable Name 
that is dwelling in me”. Faoel is made up of the Divine Names, and therefore 
* God's Name is in Him’. For Metatron called ‘the Lesser yawe’ cf. BH. ii. 61, 
114, 117, and also 3 En. xlviii c 7, xlviii D 1 (no. 102: ‘the Lesser yHwu, after the 
name of his Master, “for my name is in him (Ex. xxiii. 21)’; ib. no. 14, YHWH 
is included as one of the names of Metatron). Sepher ha-Qoma (‘Inyané Merkaba), 
Bodl. oPP. 467, fol. 61 b (where the variant reading, however, differs): “The 
Explicit Name, which is Metatron, the Youth” (var. “the explicit name which 
Metatron announces”). In the commentary.on_Sepher ha-Qama (Bod. OPP. 658, 
fol. 101 a): “for Metatron’s name is YHwH the Lesser”. Add. 27142 quotes from 
Hekaloth (et al. או‎ And he (Metatron) is the crown of the attributes of the Holy 
One, and his nante is as the name of His Master: THE LESSER YHWH " Add. 15299, 
fol. 134a (Widdüy Yaphe): [ue princes that are standing beneath the Lesser 


 YHWH".. Cf. Zohar, i. 21 a.['Lhe ascribi atron. o YHW. 


OHB 3 


34 THE HEBREW BOOK OF ENOCH | [CH. XIII 


CHAPTER XIII 


God writes with a flaming style on Metatron’s crown the 
cosmic letters by which heaven and earth were created 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, the 
Glory of all heavens, said to me: 


(1) Because of the ‘great love and’ mercy with which the Holy 
One, blessed be He, loved 2and cherished? me more than all the 
children of heaven, He wrote with his finger with a flaming style 
upon the crown on my head the letters by which were created 
Sheaven and earth, the seas and rivers?, *the mountains and hills,* 
the planets and constellations ?, the lightnings, winds, earthquakes 
Sand voices (thunders)$, the snow and hail, the storm-wind and the 


C OM. CHH. XIII AND XIV. 1-1 so with BDEL. A: ‘love of the Holy One, 
blessed be He, and the’ 2-2 L om. 3-3 ins. with BDEL. A om. 
4—4. BL om. 5 B ins. ‘the sun and the moon’ 6—6 L om. 






ha-QATAN i 0 in ; 
But it here denotes nction of being God’s re tative. As His representa- 
tj igh has conferred upon him part of His esse 
name. ` Ctf-hòw acc. to later traditions etatron is regarded as part gf the Shes, 
the body S ot Shekina, “the Shekina is called by his name Metatron, YR. i. 57 a). 
Further on the significance of the name 'the Lesser vHWH' see Introduction, 


section 8. (Add. 27199, fol. 114 a: חקוק בלבו שם הגדול כי שמי בקרבו‎ speaking of 
Metatron.) The expression ‘the little Tan is found in Pistis Sunita (ed. Horner), 
page 6 (12b) (ed. Schmidt, pp. 7, 8). Cf. Introduction, 8 (p) and 11 H 2 (a). 


Ch. xiii. (Cf. the parallel chapter xli.) ON THE CROWN WITH WHICH THE HOLY 
ONE CROWNED METATRON ACC. TO THE PRECEDING CHAPTER VS. 3, HE WRITES THE 
MYSTICAL LETTERS “BY WHICH HEAVEN AND EARTH ETC. WERE CREATED”. This is 
indicated as a distinction assigned to Metatron over ‘all the children of heaven’ 
(cf. ch. xii. 1). The idea is presumably to denote that Metatron’s crown is the 
counterpart of the Crown of the Most High, just as Metatron’s throne and curtain 
(ch. x. 1) are the counterparts of the Divine Throne and Curtain resp. Acc. to 
Alph. R. ‘Aqiba, BH. iii. 13 and iti. 50, the “‘22 letters by which the whole Torah 
was given to the Tribes of Israel. . .are engraved with a flaming style on the Fearful 
Crown (cf. ch. xxix. 1)’’. And the latter passage continues: ‘‘and when the Holy 
One, blessed be He, desired to create the world, they all went down and stood 
before Him”. Mass. Hek. vii: “the crown with the Explicit Name is on His 
(fore)head "'. 

(1) the letters by which were created heaven and earth. Which are these 
letters? In three different ways the conception of © Creation by letters’ is expressed: 
(1) the world was created by the letter Beth, being the first one of the letters of 
the Tora (Béréshith): Gen. R.i. 14, TF. Chag. 77 ¢, Alph. R. ‘Aqiba, BH. iii. 5: 
for on the Tora the Creation was based; (2) the letters of the Divine Name are the 
constituents of the world (Zohar, ii. 76 a b), especially the letters of the YHWH 
and 'EHYE, viz. *, 3, n, N. But also in particular the letters Yod and He (common 
to both these names and found in the name YAH). The biblical passage Is. xxvi. 4 






CH. XII] ENOCH-METATRON PIECE 35 


tempest; the letters by which were created all "the needs of the world 


sand all?” the orders of Creation. | 
(2) And every single letter ?sent forth? !?time after time as it were!? 


"liehtnings, !?time after time as it were! torches, “time after time 
as it were! flames of fire, time after time!?!! (rays) like [as] the 
rising of the sun and the moon and the planets. 


‘7-7 L on. 8-8 so with BDE. A: ‘upon all’ 9-9 L: ‘flew off’ 
ro-ro BDE: ‘figures like unto’ or ‘figures of aspects as’ 11-11 DE om. 


12-12 B as in 4 


(c£. ch. xlii. 4) is ed as support, interpreted thus: ‘By Yöd Hz He created the 
worlds”. The ‘worlds’: “the world to come with Yod, this world by He" or vice 
wersa (YR.i. 8b). From the word behibbare’am, read bé Hé béra’ am (by He did He 
create them), in Gen. ii. 4, support is brought for the statement: ‘by He heaven 
and earth were created’. The first word of the Tora (Béréshith, read Bard Sheth 
(He created (by) six) together with the passage Is. xxvi. 4 already mentioned 
(interpreted: By YH YHWH he created the worlds) are used as support for the 
creation of heaven and earth and the world by the six letters: 7, i, n, * n, 
(Ma'ase Bereshith, S. Raziel, Or. 657; foll. (xg b, 20a b). Cf. for further refer- 
ences: TB. Men. 29 b, TJ. Chag. 77, Gen. R. xii. 2, 9, Mass. Hek. vii, Alph. R. 
‘Agiba, BH. tii. 23, 24, 53, 55, 56, YR. i. 4 b, 8b. (3) The world was created by 
the twenty-two letters (which of course are also regarded as constituting the Divine 
Name). Pirqe R. Ishm. (Bodl. M1CH. 175, foll. 20 a-26 a, ch. xxi cont.) the statement 
to this effect is based likewise upon Is. xxvi. 4. The creation of everything in heaven 
and on earth by means of the twenty-two letters is notedly the fundamental doctrine 
of the S. Yesira: ‘‘ By means of the 22 letters, by giving them a form and,a shape,” ' 
by mixing them and combining them in different ways, God made the Boul of all 
that which hag been created and of all that which will be” (ii. 2, cited by Abelson 
in Jewish Mysticism, p. 104). Cf. zb. p. 100 from Ber. 55a: “ Bezalel knew how to 
join together the letters by means of which the heavens and earth were created "^. 
Cf. also the ‘‘Sa‘adya’’ commentary on S. Yesira, ii. 2. As no special letters are 
named here and no reference is made to the ‘name’, also because the wording 
suggests a plurality, THE ‘LETTERS’ ARE PRESUMABLY IN THE PRESENT CHAPTER TO 
BE UNDERSTOOD AS THE 22 LETTERS. In ch. xlviii D 5 the conferment upon Metatron 
of the twenty-two letters is explicitly stated. 

(2) And every single letter sent forth etc. Cf. ch. xxxix. I and ch. xlviii B r, 
from which it appears as if the reading of L might probably be original: ‘flew off’. 
Cf. notes ad loca. On ‘the mystical letters? vide Introduction, section 14 (1). 

The idea of creation by letters (of the Name) is to be traced back in the Enoch 
literature to 1 En. Ixix. 14-25: “the hidden Name (enunciated) in the oath. . .and 
these are the secrets of this oath:...through it the earth was founded...the sea 
was created...the depths made fast...the sun and moon complete their course" 
(Charles! ed.). 


U3 


10 THE HEBREW BOOK OF ENOCH [CH. XIV 


CHAPTER XIV 


All the highest princes, the elementary angels and the 
planetary and sideric angels fear and tremble at the sight 
of Metatron crowned 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) When the Holy One, blessed be He, put this crown on my-head, 
(then) trembled before me all the Princes of Kingdoms who are in 
the height tof “Araboth Raqia‘ and all the hosts of every heaven!; 
and even “the princes (of) the Elim, the princes (of) the ’Er’ellim 
and the princes (of) the Tafsarim?, who are greater than all the 


1-1 Lom. 2-2 so with BL. A: ‘the princes of the ‘Er’eltin and the princes of 
the “Elim Tafsarim and the princes of the ’Er’ellim’ DE: ‘the princes ’Elim and the 
princes ’Tafsarim’ 


Ch. xiv. In the form of a narrative of how different princes and angels trembled 
before Metatron, when they saw him crowned by the Most High, the PRESENT 
CHAPTER GIVES AN EXPOSITION OF THE VARIOUS ANGELIC POWERS UNDER METATRON’S 
AUTHORITY. These comprise mainly: (x) the princes of kingdoms, including Sam- 
mael (‘who is greater than all of them’); (2) the princes (of) the ’Elim, ’Er’ellim and 
Tafsarim; (3) the so-called ‘rulers of the world’, i.e. (a) the angels appointed over 
the elementary powers of the world, fire, ice, wind, lightning, thunder, snow, rain, 
(b) the angels appointed over the heavenly bodies, including the angels of ‘the day’ 
and ‘the night’. It will be noticed that these angels and angelic functions fall 
within the traditional dominion of the ‘Prince of the World’: METATRON IS HERE 
(cf. on chh. ix. 5, x. 3) DENOTED AS VIRTUAL PRINCE OF THE WORLD, HAVING AUTHORITY 
OVER THE 72 PRINCES OF KINGDOMS (cf. ch. xxx) AND OVER THE ‘RULERS OF THE 
WORLD’, 

(1) all the Princes of Kingdoms. Metatron is particularly depicted as the ruler 
over the princes of kingdoms; cf. chh. x. 3, xvi. I, 2, xlviii C 9, and on iii. 2. For 
the conception of the princes of kingdoms—the representatives of the nations of 
the world—see on ch. xvii. 8 and cf. chh. xviii. 2, xxx. 2. | who are in the height 
of ‘Araboth Ragia‘, the highest of the heavens. The princes of kingdoms are 
usually represented as having their place in the highest of the heavens, near the 
Throne of God. They form the Celestial Beth Din, the Divine Council (ch. xxx). 
See on ch. xvii. 8 (in Raqia‘) and xviii. 2 (in the ‘Araboth Ragia‘, but in rank 
under the guardians of the Halls of Araboth). 

’Elim, the princes of the ‘Elim. A class of angels mentioned also chh. xv B 1 
and xix. 6 (in the reading of B). The name is derived from Ex. xv. 11 and Ezek. 
xxxii. 21. Mekilta on the former passage explains ‘’Elim’ as ‘‘those who minister 
before the Holy One in the high heavens”, thus denoting them as angels. The 
' Er'ellim and 'Tafsarim, also in ch. xxxiii. 7. The ’Er’ellim, denoting angels (in 
general?) in Ket. 104 a and Yer. Kil. 32 a, are derived from Is. xxxiii. 7. 'l'hey are 
one of the ‘ten classes of angels’ (under the rulership of Mikael, Mass. ’Asiluth, 
Zohar, Ex. xliii; Maimon, Y. Ch. Y. T), also mentioned as one of the first classes 
of angels in YR. i. 13 a (from Midrash Könēn) and i. 31 a (from 'Or ha-Chayyim). ' 
The Tafsarim (Jer. li. 27, Nah. iii. 17) occur here and in ch. xxxix. 2 only. For 
the hosts of every heaven (om. by L) cf. xvii. 2. 


CH. XIV] ENOCH-METATRON PIECE 27 


ministering angels who minister before the Throne of Glory, *shook, 
feared and trembled before me *when they beheld me**. 

(2) Even Sammael °, the Prince of the Accusers, who is greater 
than all the princes of kingdoms on high, feared and trembled before 
me. 

(3) And even the angel® of fire, and the angel® of hail, and the 
angel? of the wind, "and the angel of the lightning,’ and the angel of 
anger, Sand the angel of the thunder’, and the angel of the snow, 
and the angel of ? the rain; and the angel of the day, and the angel 
of the night, and the angel of the sun and the angel of the moon” 
and the angel of the planets and the angel of the constellations סא‎ 
rule the world under their hands, feared and trembled and were 
affrighted before me, when they beheld me”. 

(4) These are the names of the rulers of the world: Gabriel, the 


3-3 E om. 4-4 L om. 5 DE ins. ‘the Evil One’ 6 BL: ‘angels’ 


7-7 Bon. 8-8 D: ‘the angel of the storm-wind, the angel of the earthquake’ 
B: ‘the angel of the earthquake and the angel of commotion and the angel of hail’ 
L: ‘and the angels of the earthquake and the thunder’ 9 L ins. ‘the lightning 
and’ (cf. 7-7) 10-10 L om. ı1-ıı L om. from ‘whorule...’ vs. 3 to vs. 5. 
12-12 B om. 13-13 B om. vs. 4. 


(2) Sammael, the Prince of the Accusers, who is greater than all the princes 
of kingdoms. For Sammael cf. on ch. xxvi. 21. He is here put in relation to the 
princes of kingdoms, probably regarded as the chief of these princes. As ‘the 
prince of Rome'—ch. xxvi. 12—he is naturally included in this category, and as a 
representative of Rome, Israel's greatest oppressor, he also becomes the repre- 
sentative of all the Gentile nations and the leader of the princes who accuse Israel 
(represented by Mikael) on high. From this point of view one trend of traditions 
regards the princes of kingdoms, under Sammael, as evil, demoniacal powers. 
In the present book the tendency is contrary: in ch. xxx the princes of kingdoms, 
under the Prince of the world, together plead the cause of the world before God in 
a universal sense, and here they are all subjected under the rulership of Metatron 
whose authority supersedes that of Sammael. 

(3) The angels of the elementary forces of fire, hail, wind, lightnings, etc., are 
comprised with those of the heavenly bodies under the category of ‘rulers of the 
world’ (‘who rule the world under their hands’). Cf. 2 En. iv-vi where the first 
heaven is said to contain “the rulers of the orders of the stars together with the 
angels guarding “the treasuries of snow, ice, clouds and dew”. The names and 
characteristics of the angels of 1 En. vi. 7 and viii show a combination of elementary 
and sideric-planetary powers: Kokabiel, evidently = Kokbiel of vs. 4 (planets or 
stars), Shamsiel (= Shimshiel of vs. 4: the sun), Sariel (the moon) and Ezeqeel 
(= Ziqiel of vs. 4: the sparks or lightnings); cf. Zaqiel, Baraqijal (= Baragiel: 
lightnings), Jomjael (= Yomiel?, prince of the day, here Shimshiel). For the close 
connection of the gods, angels or rulers of elementary and planetary phenomena 
attested in Persian religion, Mithraism and Gnosticism cf. Bousset, Hauptprobleme 
der Gnosis, pp. 223-237. Cf. Diels, Elementum, pp. 41 seqq., pointing out that the 
oroxeta, ‘elements’, of N.T.-time comprise elementary powers and planets 
(Gal. iv. 3, 9, Col. ii. 8, 20 etc.) For planetary angels, spirits or demons cf. 1 En. lx 
15-22, 2 En. xv, xvi. 7, Jub. ii. 2, 4 Ez. vi. 41, 2 Bar. vi. 1, item 1 En. lxi. 10 (“ prin- 
cipalities. ..and the powers of earth and water"), zb. Ixvi. 2 (“angels...over the 


38 THE HEBREW BOOK OF ENOCH [cH. XIV 


angel of the fire, Baradiel, the angel of the hail, Ruchiel who is ap- 
pointed over the wind, Baraqiel who is appointed over the lightnings, 
Zaamiel who is appointed over the vehemence, Zigiel who is ap- 
pointed over the sparks, Zz'?el who is appointed over the commotion, 
Za aphiel who is appointed over the storm-wind, Ra‘amiel who is 
appointed over the thunders, Ra‘ashiel who is appointed over the 
earthquake, Shalgiel who is appointed over the snow, Matariel who 
is appointed over the rain, Shimshiel who is appointed over the day, 
Lailiel who is appointed over the night, Galgalliel who is appointed 
over the globe of the sun, 'Ophanniel who is appointed over the globe 
of the moon, Kokbiel who is appointed over the planets, Rahatiel who 
is appointed over the constellations, | 

(5) And they all fell prostrate, when they saw me. And they were 
not able to behold me because of the majestic glory and beauty of 
“the appearance of the shining light of the crown of glory upon my 
head. 1? 


14-14 L om. 15 here follows in B a recension of ch. vii, in L a version of 
ch. xv B. 


powers of the waters "), 2b. Ixix. 2 (Kokabel, Baraqel, cf. vi, viii referred to above), 
ib. vs. 22 ("the spirits of the water and of the winds"). (4) Gabriel the angel of 
the fire. 'l'his seems to be a remnant of a tradition, connecting the archangels or 
the four ‘Presences’ with the elements and planets. Such a tradition is preserved 
in Tigquné Zohar, no. 70 (“‘ Mikael is appointed over the water or seas, Gabriel over 
the fire, Uriel over the wind, Raphael over the ‘dust of the ground’, the earth’). 
For Uriel as the angel of the fire, see Box, Ezra-Ap. pp.20,21. Shimshiel, the 
angel over the day. The name is derived from Shemesh (sun). Shemesh and Yom are 
often equivalent (cf. TB. Ab. Zar. 4 b, 5s a, Rashi). The name Yomiel which would 
have been more strictly in accordance with the scheme of the preceding angelic 
names (each derived from the name of their function or of the element over which 
they are appointed) occurs already in x En. vi. 7 (  Jomjael' cf. above). In Hek. Zot. 
Bodl. Mick. 9, fol. 68 a, ‘ Yomael’ is one of seven angels connected with the seven 
heavens. Cf. note on ch. xvii. 3. Cf. also Shamsiel, 1 Ez. viii. 3 (who taught men 
“the signs of the sun”). For Galgalliel, ’Ophanniel, Kokbiel, Rahatiel, as 
angels over sun, moon, planets and constellations, see the identical representation — 
in a fuller form—in ch. xvii. 4-7. Cf. ch. xlvi. 3 (Rahatiel). ’Ophanni’el as the 
prince of the Ophannim, see ch. xxv (which preserves traces of the connection of 
this angel with “the globe of the moon’). Vide the consummate expasition of the 
angelic names in the parallel passage of 1 En. vi (with variant readings) given by 
CHARLES, in The Book of Enoch, Oxford, 1912, pp. 16, 17! 

(5) crown of glory.... Metatron’s crown is here called ‘crown of glory’, in 
contrast to the preceding where it is atways referred to as ‘crown of kingship’. 


CH. xv] ENOCH-METATRON PIECE 39 


CHAPTER XV 


Metatron transformed into ftre 


R. Ishmael said : Metatron, the angel, the Prince of the Presence, the 
! Glory of all heavens, said to me: 

(1) As soon as the Holy One, blessed be He, took me tin (His) 
service! to attend the Throne of Glory and ? the Wheels (Galgallim) 
of the Merkaba and the needs? of Shekina, forthwith my flesh was 
changed into flames, my sinews into flaming fire, my bones into coals 
of burning juniper, *the light of* my eye-lids into ‘splendour of? 
lightnings, my eye-balls into fire-brands, the hair of my head into 
hot flames, all my limbs into wings of burning fire and the whole of 
my body into glowing fire. 

(2) And on my right were divisions® of fiery flames, on my left 
fire-brands were burning’, round about me “stormwind and tempest 
ere blowing® and in front of me and behind me was roaring of 
thunder with earthquake?. 1? 


1-1 so A. D: ‘in joy’ BCL om. 2 C ins. ‘by consequence’ 3 CSYR: 
‘arrangements’ 4-4. BCL om. 5-5 B: ‘sparks of? CL om. 6 so B. 
A: ‘dividers’ (cf. on ch. vi. 2). 7-7 so with (B)CDbEL. A corr. 8-8 so 
with BDE. A corr. L: ‘were blown, roused’ instead of ‘were blowing’ C om. 
‘were blowing’ 9-9 BCDEL: ‘thunder upon thunder’ 10 CL end here. 
Cf. 16 on ch. xiv and 1 on ch. xvi. 


Ch. xv. This chapter in common with ch. ix treats of the metamorphosis through 
which Metatron-Enoch was made into an angel. His body and substance are wholly 
changed into fire. For fire as the regular substance of the angels, see Introduction 
(Angelol., Nature, etc., of the angels). The Tos. (Yeb. 16 b) record the piyyutic 
statement: “‘Metatron, the Prince, who was made from flesh into fire’’, meaning 
“Enoch is Metatron ”. See YR. i. 54 b. 

(1) my limbs into wings of burning fire. Cf. ch. ix. 2. 

(2) on my right were divisions of fiery flames etc. High angel-princes 
surrounded by fire, thunder, tempest and storm-wind is a frequent representation 
of the angelological section, chh. xviii-xxvi. Cf. e.g. chh. xviii. 25, xxii. 9, 13, etc., 
XXXIV, XXXVil. 


40 THE HEBREW BOOK OF ENOCH [CH. XVB 


CHAPTER XV B 
Addition occurring in B and L 
B: L: 

(1) R. Ishmael said: Said to me (1) Metatron, he is prince over 
Metatron, the Prince of the Pre- all the princes—and he stands 
sence and the prince over all the before 
princes—and he stands before 
Him who is greater than all the Elohim. And he goes in under the 
Throne of Glory. And he has a great tabernacle of} light on high. And 
he brings forth the fire of deafness and puts (it) into the ears of the 
Holy Chayyoth, that they may not hear the voice of the Word (Dibbur) 
*that goes forth from the mouth of the Divine Majesty?. 

(2) And when Moses ascended on high, he fasted 12x fasts, till °the 


Fragment of an habitations of the chashmal were opened to him®; and he 


“Ascension of 


Moses ”’ B 3 L: 
saw the heart within the saw, that it was white as the 
heart of the Lion heart of the Lion 

1 L: ‘above’ 2-2 L om. 3-3 L: ‘they opened to him the habitations of 


the chashmal’ 


Ch. xv B. THIS ADDITIONAL PIECE which is embodied in B and L in a discon- 
nected style PRESERVES A FRAGMENT OF AN ‘ASCENSION OF MOSES’ (vss. 2 seqq.). 
This ‘Ascension of Moses’ was connected with the Metatron-tradition, in so far 
as Metatron plays the rôle of an intermediary between the Deity and Moses (cf. 
ch. xlviii D 7): vss. 4 and 5. Cf. also the Gedullath Moshe and the quotation from 
Pirge Hekalot by R. Ishmael in YR. ii. 66a (* Said to me Metatron, the Prince of 
the Presence: When Moses ascended on high, the Holy One, blessed be He, gave 
me command and conferred on me from his Shi‘ur Qoma (stature) seventy thousand 
myriads by seventy thousand myriads of parasangs. ..). (1) Metatron is standing 
before the Most High: ‘Prince of the Presence’. 

(x) he goes in under the Throne of Glory, the place of the treasuries and also 
of the ‘Tabernacle of the Youth’. he has a great tabernacle on high. The 
Tabernacle (Sanctuary) of Metatron under the Throne: Sepher Qoma (Bodl. orp. 
467, fol. 61 a), ‘‘Metatron goes in under the Throne to say the ‘ Blessed’’’, acc. to 
Hilkoth Metatron, Add. 27199, fol. 114 a, item ' to prostrate himself before the Holy 
One" (commentary on Sepher ha-qQoma, Bodl. oPP. 658, fol. ror a). The Tabernacle 
of the Youth whose name is Metatron” was completed by the ministering angels 
simultaneously with the completion of the Tabernacle on earth acc. to Num. R. 
xii. 15 (with reference to Nu. vii. x). Cf. Zohar, ii. 159 a and Introduction. Metatron 
is the High Priest on high (Shemoth shel Metatron, Bodl. MICH. 256, fol. 29 a), thus 
occupying the position elsewhere assigned to Mikael. Cf. Zohar, iii. 50a: two 
Altars on high. The priest of the inner Altar is עלאה מכלא‎ NJno and of the 
outer Mikael, .שרא רבא‎ and he brings forth the fire of deafness etc. Literally 
the same is said in S. ha-‘gQoma (Bodi. opp. 467, foll. 61 ab) with the addition . 
“(from the mouth of the Holy One) and the Explicit Name that the Youth Metatron 
recites (i.e. in the Tabernacle)”. 

(2) he fasted 121 fasts, i.e., probably, 121 days. The sudden introduction of 


CH. XV B] FRAGMENT OF ‘ ASCENSION OF MOSES’ 41 


and he saw the innumerable* companies of the hosts “round about him. 
And they desired® to burn him. But Moses prayed for mercy, first® 
for Israel and after that? for himself: and He who sitteth on the Merkaba 
opened the windows that are above the heads of the Kerubim. And a 
host of 1800 advocates °—and the Prince of the Presence, Metatron, 
with them—went forth to meet Moses. And they took *the prayers of 
Israel? and put them “as a crown" on the head of the Holy One, 


blessed be He. 
(3) And they said (Deut. vt. 4): “Hear, O Israel; the Lord our God 


ts one Lord” 


4 lit. ‘companies of’ 5-5 Lom. corr. 6 Lom. 7 Lins. ‘he asked mercy’ 
8 L ins. ‘of Israel’ 9-9 L: ‘his prayer’ +0 ו‎ 11-11 L om. 


the theme of the revelations to Moses is perhaps to be accounted for by the tradi- 
tional association of the Tabernacle on high with the Tabernacle completed by 
Moses and by Metatron’s function as revealer of the ‘secrets’ to Moses. Cf. ch. 
xlviiiD 3,7. the habitations of the chashmal. chashmal, derived from Ezek. i. 4, 
is interpreted either as an angelic name (chaslimal, chashmallim, cf. note on ch. vii) 
or as a celestial Matter. In any case the ‘abodes of the chashmal’ here mean the 
highest or central place in heaven. Acc. to Gikatillas, Sod ha-Chashmal, the 
prophet (or the seer) after having entered the successive Halls at last arrives at the 
‘Hall of the Chashmal’, the Chashmal being the equivalent of the ‘ Chayyoth of fire’ 
(Arze Lebanon, 40a b. Cf. 41a: “the inner chashmal and the outer chashmal 
etc."). the heart of the Lion, the Lion = one of the four Chayyoth, Ezek. 1. 10. 
they desired to burn him. Cf. the Rev. of Moses, e.g. YR. ii. 66b )"1-- 
Moses—saw the company of the angels of dread who surround the Throne of 
Glory...and they all desired to burn me"): it is a symbol of guard. Cf. i. 3, 4. 
opened the windows that are above the heads of the Kerubim. These are the 
windows through which the prayers of men are let into the Presence of the Godhead. 
In the Widduy Yaphe the supplicant prays that the Kerubim who are by the side 
of the Chayyoth and the Throne of Glory may open “the windows that are in the 
‘Throne of Glory...in the habitations” and let in his prayer before Him who 
sitteth on the Kerub, etc. 1800 advocates, i.e. angels who plead in favour of 
Israel. The kerub is advocate already in TB. Chag. 13b. the prayers of Israel 
...as a crown. This represents the frequent idea of the prayers wreathed into 
diadems on the head of the Most High. Usually the angel-prince Sandalfon is 
assigned the function of receiving the prayers of the righteous and making them 
into crowns for ‘his Creator’. Here this function is ascribed to the advocating 
angels under Metatron. (Sandalfon is nowhere mentioned in the present book.) 
(Cf. Chag. 13 b, Rev. Moses YR. ii. 66 b, Zohar, ii. 58a, i. 167 b.) Acc. to 
Yalqut Chadash, maľakim, no. 25, ‘‘ Metatron brings the prayers of Israel before 
the Holy One, blessed be He". 7b. ib. no. go, “There are three who receive the 
prayers: ‘ARatriel (cf. vs. 4), Metatron and Sandalfon”, of these three, acc. to 
ib. ib. no. 38, ’Akatriel receives the prayers of the ‘néshama’ (the spirit, the highest 
part of man), Metatron those of the rudch (the soul, as it is perhaps best translated), 
Sandalfon those of the néfesh (the mental or vital part of man). And ?b. ib. no. 95, 
Metatron receives the prayers and ascends through goo of the 955 heavens (cf. 
ch. xlviii A 1), handing them over to Akatriel. A class of angels receiving the prayers, 
as here, is also represented in Masseket Asilut, ch. v (Jellinek, Ginze Chokmath 
ha-qQabbala), “in the world of ‘Asiyya are the ’Ophannim and (the angels who) 
receive the prayers and requests....”’ 
(3) And they said “Hear, O Israel etc.” This seems to indicate that the 
fragment was connected with a midrashic exposition of the Shéma‘. It is difficult 


42 THE HEBREW BOOK OF ENOCH [CH. XVB 


B: L: 
and their face shone and rejoiced and the face of Shekina shone and 
over Shekina rejoiced 


and they said to Metatron: “What are these? And to whom do they 
give all this honour and glory?” And they answered: ‘To the Glorious 
Lord of Israel". And they spake: 

B: L: 

“Hear, O Israel: the Lord, our God, is one “YHWH the Living 
Lord. To whom shall be given abundance of and Eternal”. 
honour and majesty but to Thee YHWH, the 

Divine Majesty, the King, living and eternal”. 

(4) In that moment spake Akatriel Yah Yehod Sebaoth and said to 
Metatron, the Prince of the Presence: “Let no prayer that he prayeth 
before me return (to him) void. Hear thou his prayer and fulfil his desire 
whether (tt be) great or small=”. 

(5) Forthwith Metatron, the Prince of the Presence, said to Moses: 
“Son of Amram! Fear not, for now God delights zn thee. And ask 
thou “thy desire" of the Glory and Majesty. For thy face shines from 
one end of the world to the other". But Moses answered lim: “(I fear) 


12 ins. with L. B om. 13-13 L om. 14-14 L: ‘thy need’ 


to determine the different subjects of the sentences of the present verse. ‘They’ 
and ‘their’ probably refer to the advocating angels mentioned in the preceding 
verse, except in they give all this honour etc. which is equivalent to ‘is given all 
this honour...’ and in they answered which should be emended ‘he (Metatron) 
answered’. 

(4) In that moment spake Akatriel Yah Yehod Sebaoth. Akatriel Yah 
Yehod Sebaoth is here in all probability a name of the Most High, not of an angel: 
cf, ‘prayer that he prayeth before me’ and vs. 5: ‘(Metatron says, probably with 
reference to the words attributed to Akatriel in this verse,) now God delights in 
thee’. Akatriel as a name of God occurs in the well-known passage Ber. 7 a. 
Akatriel (“the crown of God”’, ** God crowned ") is cabbalistically the name of the 
Godhead as manifested on the Throne of Glory. He is identical with the Kerub 
ha-mMeyuchad (Or. 5510, fol. 127 b) and represents the sefira Keter. Akatriel 
is, however, also a frequent name of an angel, in this case usually without the 
appendix Yah Yehod Sebaoth; cf. quotations in note on vs. 2 above. It may 
be apposite here to give the view of Cordovero (Pardes, quoted YR. i. goa): 
he maintains that Akatriel even in Ber. 7 a refers to an angel, not to God: “said 
R. Ishmael, I saw Akatriel Yah YHWH Sebaoth etc. 'This means the angel who 
receives the prayers, and not the King of the Glory, for if so, he (R. Ishmael) would 
not have said ‘I saw’—God forbid! As is known, Akatriel is a prince on high and 
not God. And the ‘ Yah Yah Sebaoth’ means nothing more than that he is like 
other angels who are called by the name of their Master (cf. on xxix. 1, x. 3, ili. 2)”’. 

Hear thou his prayer and fulfil his desire. HENCE METATRON IS CONCEIVED OF 
AS GOD’S REPRESENTATIVE NOT ONLY TO THE ANGELS BUT ALSO TO MAN. The underlying 
idea is here probably Metatron’s identification with the ‘angel’ of Ex. xxiii. 20 seqq. 

(5) For thy face shines from one end of the world to the other. Cf. Ex. 
xxxiv. 29. Moses has obtained from the ethereal light or splendour of the Divine 


CHH. XVB, XVI] ENOCH-METATRON PIECE 43 


lest I bring guiltiness upon myself”. Metatron said to him: “ Receive 
the letters of the oath, in (by) which there is no breaking the covenant” 1° 


(which precludes any breach of the covenant). 


CHAPTER XVI! 
Probably additional 


Metatron divested of his privilege of presiding on a 
Throne of his own on account of Acher’s misapprehen- 
sion in taking him for a second Divine Power 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
the Glory of all heaven, said to me: 

(1) At first I was sitting upon a? great Throne at the door of the 
Seventh Hall; and I was judging ? the children of heaven, *the house- 
hold on high* by authority of the Holy One, blessed be He. And I 
divided Greatness, Kingship, Dignity, Rulership, Honour and Praise, 
and Diadem and Crown of Glory unto all the princes of kingdoms, 


I5 the additions following upon this are in B definitely stated not to belong to 
‘the Baraita’ 

Ch. xvi. 1 Chh. xvi-xxii om. by E. Ch. xvi is not included in the Part of Baraitas 
From the Ma‘ase Merkaba in L, but a recension of it follows immediately after 
the version of ch. xii, without reference to source. 2 so BDL. A: ‘the 
3 L ins. ‘all’ 4-4 BDL om. 


Glory. For ‘the oath’ cf. x En. lxix. 14-25. The oath contains Divine letters, i.e. 
letters of the Divine names. Cf. Introduction, section 14 (1). 

Ch. xvi. The present chapter is a different version of the well-known narrative 
in Chag. 15 a (cf. Tos. Chag. 2,3, Yer. Chag. ii. 1, fol. 77 b). The main DIFFERENCES 
between the two versions are: (1) in Chag. 15 a Metatron’s privilege of ‘sitting’ 
in the heavens is explained from his being the scribe, recording the merits of Israel, 
here the view of the preceding chapters is accepted (ch. x. 2 seqq.) acc. to which 
Metatron was seated on a Throne of his own as judge and ruler over the angels, in 
particular the princes of kingdoms, (2) in Chag. the reason for or justification of 
the punishment administered on Metatron is that he did not rise when he saw 
Acher beholding him (so as to prevent the misapprehension as to the Unity of the 
Godhead; this is omitted here, (3) the execution of punishment is in Chag. attributed 
to a plurality of angels, not further defined, here the angel ‘ Anaphiel, known from 
ch. vi. x and allied traditions (see on ch. x. 3) as having occupied a position above 
Metatron, is used for this purpose. (A: ‘‘Aniyyel’.) 

(1) At first I was sitting upon a great Throne at the door of the Seventh Hall. 
Cf. ch. x. 1-3. THE OPENING GIVES THE IMPRESSION THAT THE CH. IS AN INDEPENDENT 
FRAGMENT. INDEED VS. I REPEATS THE DETAILS OF CHH. X, XLVIII C 8, 9, WITH THE 
EXPLICIT ADDITION THAT THE DISTINCTIONS IN QUESTION, CONFERRED UPON META- 
TRON, WERE ONLY TEMPORARY (‘AT FIRST’, ‘IN THE BEGINNING’). The réle here 
assigned to Metatron is markedly primarily the rulership over the princes of king- 
doms. Over these he presides in the Celestial Court, passing judgement upon 
` the heavenly household but also as conferring upon them their authority and 


44 THE HEBREW BOOK OF ENOCH [CH. XVI 


while I was presiding (lit. sitting) in the Celestial Court (Yeshiba), 
and the princes of kingdoms were standing before me, on my right 
and on my left—by authority of the Holy One, blessed be He. 

(2) But when Acher? came to behold the vision of the Merkaba 
and fixed his eyes on me, he feared and trembled before me and his 
soul was affrighted even unto departing from him, because of fear, 
horror and dread of me, when he beheld me sitting upon a throne © 
like a king with all the ministering angels standing by me as my 
servants and all the princes of kingdoms ‘adorned with crowns® 
surrounding me: (3) in that moment he opened his mouth and said: 
“Indeed, there are two Divine Powers in heaven!" (4) Forthwith 
Bath Qol (the Divine Voice) went forth "from heaven’ from before 
the Shekina and said: “Return, ye backsliding children (Jer. iii. 22), 
except Acher!” 


5 DL: ‘Elisha ben Abuya who is (also called) Acher’ B: (instead of ‘Acher came’) 
‘came Elisha ben Abuya and he was standing behind (corr. reading for ‘ Acher’) 


YHWH' 6-6 so DL (cf. on vs. 3 of ch. xii, chh. xvii. 8, xviii. 3 beg.). 
AB: ‘wreathing crowns’ (cf. also vs. 1 here: ‘divided...crown...until etc.’) 
7-7 BDL om. 


emblems of rulership : again a trait of the Prince of the World conception. presiding 
in the Celestial Court or council. Metatron is depicted in a position similar 
to that of God presiding in the Celestial Beth Din in chh. xxviii c 7-9, xxx. The 
conception is implied in ch. x and ch. xlviii c 8, 9. Metatron’s presidency in his 
yeshiba is apparently pictured after the pattern of God's presidency in the highest 
Beth Din, and naturally so, Metatron being God's representative and vice-regent. 
by authority of the Holy One, blessed be He. It is emphasized that Metatron's 
presidency in the yeshiba and his rulership are derived from ‘his King’. 

(2) when Acher came to behold the vision of the Merkaba. Acher, as Elisha 
ben Abuya was called after his ‘fall’, is a well-known figure of Rabbinic (in modern 
time characterized as ‘the Faust of the Talmud’): see, besides Chag. 15 a and Yer. 
Chag. 77 b, Rut. R. vi, Eccl. R. to vii. 8, 26 (P. Aboth, iv. 25), further Graetz, 
Gnostizismus u. Judentum, pp. 62-71, Chaluz, v. 66-72, Smolenskin in Hash- 
Shachar, v. 66-72, Steinschneider, Elisha ben Abuya, Bacher in Agada der Tannaiten 
(R. Meir, etc.) came to behold the vision of Merkaba: acc. to the Talmud-passages 
he was one of the four who ‘entered Paradise’ in their lifetime, an expression 
evidently denoting mystical experiences and speculations on the ‘ Ma‘ase Merkaba’, 
here he is simply denoted as one of those who beheld the vision of the Merkaba 
(as R. Ishmael, ch. i. 1 seq.). 

(3) Indeed, there are two Divine Powers in heaven (cf. Chag. 15 a: “are 
there, God forbid, two Divine Powers?’’). Acher is described as giving vent to 
the most abominable heretic view, that denying the absolute Unity of the Godhead. 
The Talmudic tradition emphasizes Acher’s aberration into heresy, and also, as it 
seems, that his heresy was caused by his mystical speculations. Acher, after having 
entered Paradise ‘cut the plantations’, i.e., probably, seduced scholars from the 
right faith. (Cf. also the Tosaphists ad locum, Chag. 15 a). 

(4) Bath Qol went forth...and said: "Return, ye backsliding children, 
except Acher!’ (identical with Chag. 15 a). Acher was to be excluded from the 
opportunity of forgiveness through repentance, offered to all other children of 
God. 


CHH. XVI, XVII] | ANGELOLOGICAL SECTION (A2) 45 


(5) Then came ‘Anzyel®, the Prince, the honoured, glorified, be- 
loved, wonderful, revered and fearful one, in commission from 
10the Holy One, blessed be He!? and "gave me sixty strokes with 
lashes of fire!! and made me stand on my feet. 


CHAPTER XVII} 


The princes of the seven heavens, of the sun, moon, 
planets and constellations and their suites of angels 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, the 
glory of all heavens, said to me: 
(1) Seven (are the) princes, the great, beautiful?, revered, wonderful 


9 BDL: ‘‘Anaphiel yHwH’ Io-io DL: ‘MAQOM’ (the Divine Majesty) 
11-11 lit. ‘struck me with sixty lashes of fire’ B: ‘(and) brought with him sixty 
lashes and hosts of fire’ 


Ch. xvii. r Chh. xvii-xxi om. by B. Extant in D and 4 only. Cf. ch. xv. ro, 
ch. xvi. 1. 2 D om. 


(5) Then came ‘Anaphiel (BDL) H etc. Cf. ch. vi. 1 and on ch. x. 3. The 
chapter accepts the tradition acc. to which ‘Anaphiel is assigned a position higher 
than that of Metatron. He,is given six epithets, exactly as in Hek. R. xxii. 1. 
In Chag. 15 a the executors of the punishment are not defined (“they brought out 
Metatron and struck him...’’). Cf. introd. of notes on the present chapter. For 
the punishment of angels with lashes of fire cf. Yoma, 77 a (Gabriel). made me 
stand on my feet, i.e. Metatron was deprived of his privilege of sitting on a throne. 
Tosaf. Chag. 15 a, explains: Dירחאמ להודיע לו שלא היה לו יכולת יתר‎ - 

Note. The position of ch. xvi within the present ‘Enoch-Metatron piece’ of the 
Hebrew Book of Enoch is discussed in the Introduction, section 8 (v). 


THE ANGELOLOGICAL SECTION: chh. xvii-xxii, xxv-xxviii. 6. 


Ch. xvii. With the present chapter begins a section treating exclusively of the 
different angels, princes and orders of angels which may conveniently be called 
*the angelological section'. It comprises chh. xvii-xxii, xxv-xxviii. 6, containing 
at least THREE DIFFERENT EXPOSITIONS: ch. xvii (A 2), ch. xviii (4 3) and chh. xix-xxii, 
XXV—xxvili. 6 (A 1). On the angelology of this section, see Introduction, section 13 
(x A, B, C). 

Ch. xvii presents an angelological system from the highest to the lower orders. 
The highest are the seven princes over the seven heavens, i.e. the seven archangels. 
Next to these come the princes appointed over the heavenly bodies, four in number. 
Each of these princes have under them myriads of angels. 

(1) seven are the princes... who are appointed over the seven heavens... 
Mikael etc. It is noticeable that order and forms of the names of the princes of 
the seven heavens, the archangels, are not identical with those of vs. 3. Besides, 
the readings of A and D differ. In fact, great uncertainty seems to have prevailed 
from the very earliest as to the names of the seven archangels. No two sources 
extant, from 1 En. xx to mediaeval Qabbala, present exactly the same order and 
names of these angels. Cf. further on vs. 3. 


46 THE HEBREW BOOK OF ENOCH [CH. XVII 


and honoured ones who are appointed over the seven heavens. And 
these are they: 

4: D: 

MIKAEL, GABRIEL, SHATQIEL, MIKAEL and GABRIEL, SHATQIEL and 
SHACHAQIEL, BAKARIEL, BA-  BARADIEL and SHACHAQIEL and BA- 
DARIEL, PACHRIEL. RAQIEL and SIDRIEL. 

(2) And every one of them is the prince of the host of (one) heaven. 
And each one of them is accompanied by 496,000 myriads of minis- 
tering angels. 

(3) MIKAEL, the great prince, is appointed over the seventh heaven, 
the highest one, which is in the ‘Araboth. 


(2) each one of them is accompanied by 496,000 myriads of ministering 
angels. The number 496,000 (myriads) generally refers to the ministering angels 
as performers of the Qédushsha (cf. chh. xxxv. 1, xl. 3). 496 is the numerical value 
of Malkut (Kingdom): the song-uttering angels proclaim God’s sovereignty, ' take 
upon themselves the yoke of the Kingdom of heaven’ (ch. xxxv. 6). The hosts of 
song-uttering angels are usually depicted as under the authority, not of the seven 
archangels—‘ princes of the host ’—but of the four ‘ princes of the army’ (ch. xxxv. 3), 
‘the four presences’ (1 En. xxxix f., see on xviii. 4): MIKAEL, GABRIEL, ’URIEL (Nuriel) 
and RAPHAEL. The conception of the four presences is closely connected with that 
of the seven archangels. 

Each one of them is the prince of the host of one heaven. (3) Mikael... 
is appointed over the seventh heaven, Gabriel, the prince of the host, is 
appointed over the sixth heaven etc. The expression ‘princes of the hosts’ is 
used of Mikael and Gabriel in Alph. R. “Aqiba, BH. ii. 48. Metatron is called “one 
of the princes of the host’ in Shi‘ur Qoma (Bodl. MICH. 175, fol. 18 b). The term is 
probably derived from Josh. v. 14 (the captain of the host of the Lord”, “the 
prince of the host of yawn”) which is referred either to Metatron or to Mikael 
or to Gabriel (cf. Szuni, 53 b-d). 'The idea of the multitudes of angels as divided in 
hosts, distributed through the seven heavens underlies ch. xviii. 1 (cf. also ch. 
xiv. 1). The tendency of arranging the orders of the angels according to the system 
of the seven heavens appears already in the Pseudepigrapha, although the traditions 
are somewhat confused. Test. Levi, iii. assigns different classes of angels to each 
of the seven heavens (1st heaven: *' the spirits of the retributions for the vengeance ” 
2nd heaven: ‘‘the hosts of the armies which are ordained for the day of judgement ” 


3rd heaven: acc. to rec. 3 (BAP S) = 2nd heaven (a); 4th heaven: “thrones and 
dominions in which always they offer praise to God"; sth: “angels who bear 
answers (prayers) to the angels of the presence"; 6th: ‘‘the archangels who minister 
and make propitiation to the Lord”; 7th: “‘the Glory of God and the angels of 


the Presence” (BAS S).) See CHARLES, A and P, ad loc. Acc. to 2 En. iii-ix, to the 
first heaven are located the rulers of the stars and the angels set over the treasuries 
of ice, snow, clouds, etc., to the 4th the sun and moon and the angels over them 
together with “an armed host of angels praising God”, to the 5th the Grigori 
(Watchers), to the 6th ‘seven bands of angels. . .who make the orders and learn 
the goings of the stars and the alteration of the moon and the revolution of the sun... 
(who are) appointed over seasons and years etc.’’, to the 7th “ fiery troops of great 
archangels etc.” In 3 Bar. the angels attending the sun, moon (and the stars 
ch. ix. 1) are assigned to the 3rd heaven, in the 5th heaven (2b. xi. 1 seqq.) is Mikael 
“who holds the keys of the Kingdom of Heaven”. In Ascension of Isaiah similarly 
the seven heavens are depicted as containing different hosts of angels, each sur- 
passing the lower one in glory. (Vide CHARLES, Asc. Is. in T.E.D.) 


CH. XVII] ANGELOLOGICAL SECTION (A2) 47 


GABRIEL, the prince of the host, is appointed over the sixth heaven 
which is in Makon. 

3SHATAQIEL, prince of the host, is appointed over the fifth heaven 
which is in Ma'on.? 

SHAHAQI’EL‘, prince of the host, is appointed over the fourth heaven 


which is in Zebul. 
BADARIEL®, prince of the host, is appointed over the third heaven 


which is in Shehaqum. 
3-3 Db om. 4 Db: ‘Shatagiel’ 5 D: ‘ Baradiel’ 


The seven archangels (holy angels who watch) are enumerated in the well-known 
passage, ch. xx of 1 En., together with the dominions of their rulership: Uriel, 
Raphael, Raguel, Mikael, Saragael, Gabriel, Remiel. In none ofthe adduced passages 
the present conception of the archangels as rulers each over one ofthe seven heavens, 
is developed: the archangels are generally assigned to a specified heaven (the 6th 
or 7th, cf. the references to Test. Levi and 2 En. above). Parallels to the present 
picture are, however, found in Pirge R. Ishmael (Bodl. micu. 175, foll. 20 seqq.), 
ch. xxi cont. and Hek. Zot. (Bodl. micu. 9, foll. 67 b, 68 a), although with different 
names and order. In the former passage, which is closely dependent upon the 
representation of Chag. 12 b, the names of the princes of the respective heavens are: 
Wilon-QEMUEL (and the angels of destruction, cf. Test. Levi above and Gedullat 
Moshe), Raqia‘-GALLISUR, Shechagim-—-sHAPHIEL, Zebul—MIKAEL (in accordance with 
Chag. x2 b), Ma'on-GABRIEL, Makon-SANDALFON, 'Zraboth-no name given. In 
Hek. Zot. the seven angels '' praising the Holy One, blessed be He, in each heaven ” 
are: rst heaven, MIKAEL; 2nd, GABRIEL; 3rd, SODIEL; 4th, 'AKATRIEL; 5th, RAPHAEL ; 
6th, BODIEL; 7th, YOMAEL. A trace of the tradition locating the archangels, each to 
one of the seven heavens, is perhaps recognizable also in Test. of Solomon, vss. 59 
seqq. (ed. Conybeare, JOR. vol. xi. 1-45), ‘“RAPHAEL...BAZAZATH who has his 
seat in the second heaven. . . RATHANAEL who sits in the third heaven. . .IAMETH...” 

The close connection with the rulers of the heavenly bodies in which the arch- 
angels as princes of the seven heavens are represented in the present chapter is 
perhaps indicative of the range of ideas from which the conception has emerged: 
the planetary or sideric speculations. ‘The important role played by these specula- 
tions is discernible also in the pseudepigraphal passages referred to above. It is 
possible, that the idea of the seven archangels as rulers over the seven heavens 
was brought about through the conception of the heavens as planetary spheres, 
the archangels being originally the princes of the seven planets. The conception 
of the seven heavens as planetary spheres is attested in 2 En. xxviii. 3: “the 
seven stars, each one of them in its heaven". Cf. YR. i. rs b, 16b. This 
idea was probably obscured by the parallel tendency of assigning the heavenly 
bodies to a definite heaven, a tendency at work in the pseudepigraphal works in 
question and in its final form represented in the tradition locating the sun, moon, 
planets and constellations to Ragia‘, the 2nd heaven (in Rabbinic, Chag. 12 b et al. 
and throughout the present book). The tradition of the seven archangels with their 
suites as rulers over the planets (including dominion over constellations and ele- 
ments) might be traced in the representation of 2 En. xix, acc. to which seven bands 
of angels “make the orders and learn the goings of the stars”; cf. above. This 
conception obtains in later sources: YR. i. 6 a: “‘ MIKAEL is appointed over 
Saturn, BARAQIEL over Jupiter, GABRIEL over Mars, RAPHAEL over the sun, CHASDIEL 
over Mercury, SIDQIEL over Venus, ‘ANA’EL over the moon”, ib. i. 16a: “Mikael: 
the Sun, Gabriel: the Moon, Qaphsiel: Saturn, Sammael: Mars, Raphael: Jupiter, 
‘Ana’el: Venus”. A trace of the same idea is possibly to be seen in vss. 35-41 of 
Testament of Solomon; seven archangels rule over and frustrate the seven demons 


48 THE HEBREW BOOK OF ENOCH [CH. XVII 


BARAKIEL®, prince of the host, is appointed over the second heaven 
which is in "the height of (Merom)’ Ragia‘. 

PAZRIEL®, prince of the host, is appointed over the first® heaven 
which is in Wilön, which is in Shamayim. 

(4) Under them is GALGALLIEL”, the prince who is appointed over 
the globe (galgal) of the sun, and with him are 96 great and honoured 
angels who move” the sun in Raqra‘. € 

(5) ® Under them"? is ’OPHANNIEL, the prince who is set over the 
globe ('ophan) of the moon. And with him are 88" angels who move! 
the globe of the moon 354 thousand parasangs every night at the 
time when the moon stands in the East at its turning point. And 
when is the moon sitting in the East at its turning point? Answer: 
in the fifteenth day of every month. 

(6) Under them is RAHATIEL, the prince who is appointed over the 
constellations. And he is accompanied by 72 great and honoured 
angels. And why is he called RAHATIEL? Because he makes the stars 
run (marhit) in their orbits and courses 339 thousand parasangs every 
night from the East to the West, and from the West to the East. For 


6 D: ' Baragiel' 7-7 D om. 8 D: ‘Sidriel’ 9 ins. with D. A om. 
10 D: ‘Galgiel’ 11 so D. A: ‘bring down’ 12 D adds: ‘365,000 para- 
sangs every day’ 13-13 so with D. A corr. 14 D: ‘68’ 15-15 Dom. 


connected with ‘the seven stars’ (the seven planets or the Pleiades, cf. Conybeare’s 
note in locum). Of these seven high angels six are named: LAMECHALAL, BARUCH- 
IACHEL, MARMARATH (Marmaraoth, vs. 94), BALTHIEL, ASTERAOTH, URIEL. Uriel is 
the angel set over the stars acc. to ı En. Ixxii-Ixxxii. In ı En. xx Raguel is “one 
of the holy angels who takes vengeance on the world of luminaries”. 
As regards the names of the seven archangels it has already been pointed out 
that all the different sources vary on this point. To the passages given above may 
‘be added Tesi. Salomon, vss. 73-81: the names are there: MIKAEL, GABRIEL, URIEL, 
SABRAEL, ARAEL, IAOTH, ADONAEL. From the different enumerations can be seen 
that the names most frequently recurring are those of the ‘four presences’, ‘‘ Mikael, 
Gabriel, Raphael and Uriel", and of these Mikael and Gabriel are common to 
most of the sources. (Cf. how 1 En. Ixxxvii. 2, 3 clearly represents the seven arch- 
angels as consisting of four, i.e. Presences and three with them.) Of the rest some 
are evidently derived from the old lists of superior angels, of which parts are pre- 
served e.g. in 1 En. vi, viii, Ixix (as Watchers, Fallen Angels), Ixxxii. 10-20 (leaders 
of the stars, rulers of seasons and months). Baragiel (D) here is the Baraqijal of 
I En. vi, Baraqel, tb. lxix. 2. Cf. Barakiel (A) with Berkael r En. lxxxii. 17, Badariel 
(A) with Batael 1 En. vi. 7, Batarjal zb. Ixix. 2. The names are older than the con- 
ception of the seven archangels. But zt ts significant that such names are chosen as 
originally represent the angels ruling over the heavenly bodies and over the elementary 
powers. in Wilon which is in Shamayim, ‘which is in Shamayim’ is a gloss. 
‘ Shamayim’ is the Hebrew synonym of Wilon (velum) as name of the first heaven. 
(4—7) Under them are Galgalliel...'Ophanniel...Rahatiel...Kokbiel, with 
subservient angels. The heavenly bodies are divided in the four categories of sun, 
moon, planets and constellations as in Chag. 12 b, and, as there, are assigned to the 
second heaven, the Raqia'. Each of these four categories is assigned a special prince, 
who is accompanied by a number of assistant angels. In the present system these 


CH. XVII] ANGELOLOGICAL SECTION (A2) 49 


the Holy One, blessed be He, has made a tent for all of them, for the 
sun, the moon, the planets and the stars in which they travel at night 
from the West to the East. 

(7) Under them is KOKBIEL, the prince who is appointed over all 
the planets. And with him are 365,000 myriads of ministering angels, 
great and honoured ones who move!? the planets from city to city 
and from province to province in the Raga‘ of heavens. 


16 so D. A: ‘bring down’ 


princes and angels are made to rank under the seven archangels as princes of the seven 
heavens. As has already been pointed out, it is highly probable, that the original 
representation was one of the seven archangels as princes each over one of the 
seven spheres as containing the planets with constellations. ‘The present systematiza- 
tion can be regarded as a modification of this original view to the established notion 
of the Raqia‘, the second heaven, as the place of the heavenly bodies. 

The names of the princes, GALGALLIEL, 'OPHANNIEL, RAHATIEL, KOKBIEL are uni- 
form with those of ch. xiv. 4. Rahatiel also occurs in ch. xlvi. 3 in a similar function. 
’Ophanniel is the prince of the ’Ophannim, ch. xxv. ''he names Galgalliel,' Ophanniel 
and Kokbiel are derived from Galgal (globe, i.e. of the sun), Ophan (globe, i.e. of 
the moon) and Kokab (planet) respectively. Rahatiel is, acc. to the intimation of 
vs. 6, derived from rahat (to run). In T'B. Ber. 32 b, Rahaton is the technical term for 
divisions of angels who have immediate rule over the stars and planets. Rahatiel 
is the prince over planets and constellations or luminaries in general acc. to S. Raziel, 
19 b, 21 b (cf. also Qeneh Bznah, 34 b, and S. ha-Chesheq, Add. 27120, fol. 14 b). 
Galgalliel and ’Ophanniel seem to be comparatively late devices. Kokbiel is of early 
origin, cf. Kokabiel, 1 En. vi. 7, Kokabel, ib. viii. 3 (who “taught constellations”’), 
Ixix. 2. 

For the conception of angels who ‘move the heavenly bodies’ cf. 1 En. Ixxii- 
Ixxxii (“the Book of the Heavenly Luminaries”: CHARLES), URIEL being there the 
prince over the heavenly bodies; Ixxii. 3 (“the leaders of the stars”), Ixxv. ı (“the 
leaders of the heads of the thousands who are placed over the whole creation and 
over all the stars), xxix, Ixxx. x (the leaders of the stars of the heaven and all 
those who turn them"), 6 (*' chiefs of the stars"), Ixxxii. 4 and esp. 10-20 (the names 
of the leaders of the stars), 4 Ez. vi. 3, 2 En. xi. 3-5 (15 myriads of angels attend the 
sun during the day, and 1ooo by night), Midrash ' Asereth Ma'amaroth, BH. i. 64 
(365 angels are set over the sun, moving it from window to window in Raqia‘”’), 
3 Bar. vi. 1 seqq. (the chariot of the sun drawn by forty angels), vss. 15, 16 (for 
the sun is made ready by the angels"), 2b. vii. 4 (“I saw the shining sun and the 
angels which draw it"), ix. 1 seqq. (the moon sitting on a wheeled chariot: ‘‘and 
there were before it oxen and lambs and a multitude of angels...the oxen and 
lambs...they also are angels"). 'l'he derivation of the numbers ninety-six and 
eighty-eight in vss. 4 and 5 resp. is not clear. The number seventy-two of the 
angels assisting RAHATIEL, the prince of the constellations, corresponds to the seventy- 
two divisions of the zodiac (cf. the seventy-two princes of kingdoms, vs. 8, etc.). 
KOKBIEL again, vs. 7, is assisted by 365,000 myriads of ministering angels. Literally 
the same statement is made about KOKBIEL in S. Raziel, 19 b. These angels ‘‘ move 
the planets (kokabim)"'. It is noteworthy, that acc. to 7'B. Ber. 32 b, referred to above, 
the different camps (of angels), in the last instance sorting under the constellations, 
have each under them ‘‘ 365,000 myriads of planets (kokabim) corresponding to the 
days of the sun (i.e. the solar year) ’. The latter parts of vss. § and 6 are somewhat 
obscure. They might be remnants of expositions of the courses of the heavenly 
bodies, such as are given at length in 1 Er. lxxii-lxxxii (the ‘portals of the sun’); 
ch. Ixxii, the moon; ch. Ixxiv, the portals of sun, moon, stars and all the works of 


OHB 4. 


50 THE HEBREW BOOK OF ENOCH [CH. XVII 


(8) And over them are SEVENTY-TWO PRINCES OF KINGDOMS on high 
corresponding to the 72 tongues of the world. And all of them are 
crowned with royal crowns and clad in royal garments and wrapped 
in royal cloaks. And all of them are riding on royal horses and they 
are holding royal sceptres in their hands. And before each one of 


heaven; ch. lxxv. 6 seqq., cf. ch. lxxviii. 7 seq., “and fifteen parts of light are 
transferred to the moon till the fifteenth day (when) her light is accomplished 
(vs. 5 here)”. The conception of the ‘tent’ for the sun, etc., is usually referred 
to Ps. xix. 5 (and 7). 

(8) over them are seventy-two princes of kingdoms... lit. ‘above them 
etc.’ It is difficult to reconcile this vs. with the preceding. To whom docs 
‘above them’ refer? To the 365,000 myriads of angels of vs. 7 or to the princes 
and angels of the heavenly bodies in general? No doubt, as the context now stands, 
the seventy-two princes of kingdoms are intended as princes over the angels who 
‘move the planets’, by analogy with the seventy-two assistant angels of vs. 6. This 
would seem to be additional, since the real counterpart of the assistant angels of 
vss. 4, 5, 6 are in vs. 7, the 365,000 myriads of angels. ‘The expression ‘above them? 
is not appropriate in the sense which it is here made to denote, the right phrase 


would have been e.g. ‘over them are appointed’ (םDינוממ .(ועליהם‎ The inception 
‘above them’ rather presupposes an exposition of the order of angelic classes, 
proceeding from the lower to the higher ones, hence quite contrary to that of the 
present chapter. The fragment is more akin to the angelological section, chh. xix 
seqq., to which it may even originally have belonged, since the beginning of that 
section is missing in the present book. See note on ch. xix. 1. 

By the compiler of the present chapter the seventy-two princes of kingdoms are made 
the rulers over the planets. The conception of the princes of kingdoms as rulers of 
planets and constellations is frequently represented in later sources. Their appellation 
properly refers to their function as angelic leaders of the destinies of the nations, as 
representatives in heaven of the kingdoms on earth, As such their number is usually 
given as seventy (corresponding to the number of nations (tongues) of the world, 
enumerated Gen. x). The idea of heavenly guardians of the nations occurs in Dan. x. 
20, 21, and is fully developed in Sir. xvii. 17, 1 En. Ixxxix. 59 seqq. (in the metaphor 
of the seventy shepherds), Targ. Yer. to Gen. xi. 7,8, TB. Yoma, 77 a, Sukka, 29a, 
Gen. R. Ixviii, xxvii, Ex. R. xxi, Lev. R. xxix, P. R. `El. xxiv. They plead the cause 
of their resp. nations before God, each suffers punishment with the nation under 
his protection, they form the celestial Beth Din etc. For this range of ideas see 
chh. xxx. 1, 2, xlviii € 9 and note on xxx. 2. 

The leader of the princes of kingdoms is acc. to Midr. Abkir, Yalq. on Gen. no. 
132, Targ. Ps. xxxvii. 7, 8, MIKAEL, prince of Israel; acc. to ch. xxx here, the Prince 
of the World; and acc. to the Enoch-Metatron sections of the present book, Meta- 
tron (chh. x. 3, xiv. r, xvi. rz, 2, xlviii c 9, cf. also xlviii D 5). In their aspect of 
leaders of the Gentile nations they were sometimes regarded as evil agencies (so 
already 1 En. Ixxxix. 65, 69, xc. 17, 22, 23, 25), and as their chief was then named 
SAMMAEL, the prince of Rome (cf. chh. xiv. 2, xxvi. 12). 

When associated with the idea of the planets and constellations as determining or 
ruling the destinies of the nations, it was only natural that the conception should develop 
into that of the princes of kingdoms as rulers over the heavenly bodies—just as the 
Prince of the World was made the ruler of planets and constellations (cf. ch. 
xxxviii. 3). This development may have begun at an early time. The seventy shep- 
herds are already in r Er. connected with the rulers of the world, the Watchers or 
Fallen Angels who, symbolized by stars, are judged together with the seventy 
shepherds acc. to 1 En. xc. 24. (On the identification of the princes of kingdoms 
with the Watchers see note on ch. xxix intr.) For the Watchers as rulers of elements, 
constellations, planets, etc., see I Er. vi-viii, lxix, note on vs. 3 above and on 


CH. XVII] ANGELOLOGICAL SECTION (A2) 51 


them when he is travelling in Raqia‘, royal servants are running with 
great glory and majesty 

4: D: 

even as on earth they and before every one of them, when 
(princes) are travelling in travelling in Raqia‘, there are running 
chariot(s) with horsemen great armies, even as (the custom is) 
and great armies and in on earth, with chariot(s), in glory and 
glory and greatness with greatness, praise, song and honour. 
praise, song and honour. 


ch. xiv. 3, 4. The connection of the gods of the nations’ with the planets is perhaps 
to be seen also in TB. Sukka, 29 a. Acc. to Ma‘areket ha-’ Elohuth, 128 b, ‘‘ the nations 
are allotted to the Princes and Constellations”. YR.,1. 15s a, gives the following 
quotation from T'ub-ha-' Ares: In the seven firmaments (heavens), under them, 
are the seven planets... (Shesem Chanokol: Saturn, Jupiter, Mars, Sun, Venus, 
Mercury and Moon) and in these seven heavens are the Spirits of the seventy 
nations, ten nations under each planet, and the twelve constellations give abund- 
ance unto them”. 

Probably under the influence of their sideric significance the number of the princes 
of kingdoms was changed from seventy to seventy-two (the number of the divisions 
of the zodiac). In the present book they are mentioned as seventy-two in chh. xviii. 
3, xxx. 2 and here. Ch. xlviii C 9, on the other hand, has ‘seventy princes’. Cf. note 
on ch. xxx. 2 and also on ch. xlviii B r. The two princes added were later under- 
stood as MIKAEL and GABRIEL or aS MIKAEL and SAMMAEL. Acc. to YR.,i. 18 a, 
MIKAEL is the Prince of Israel and GABRIEL the Prince of all the nations of the world. 
A curious effect of the alteration of seventy into seventy-two is the gloss in the 
present verse: corresponding to the 72 tongues of the world, which is of course 
a mis-emendation of the regular expression ‘‘corresponding to the 70 tongues of 
the world”. 

all of them are crowned with royal crowns etc., to designate them as 
rulers. Cf. notes on chh. xii. 3, xviii. r. 

when he is travelling in Raqia‘. This seems to indicate that the princes of 
kingdoms were assigned to the second heaven, the region of the heavenly bodies 
and thus would tend to show, that the fragment itself, apart from the context, 
designates the princes of kingdoms as sideric rulers. Usually the princes of kingdoms 
are represented as being in the highest of the heavens, by the Throne of Glory: 
chh. xvi. 1, 2, xxx. 1, 2. Acc. to ch. xviii. 3, being in rank above the princes of 
the heavens, but below the guardians of the Halls, they are probably conceived of 
as having their abode in the highest of the heavens, but outside the Halls. Acc. to 
the passage quoted YR., i. r5 a, referred to above, each of the seven heavens 
would contain a number of these princes. This is stated also in Alph. R. ‘Agiba, 
BH. iii. 36 (“then come all the princes of kingdoms in every heaven”). 

Passages in the present book mentioning the ‘princes of kingdoms’ are chh.: 
X. 3, XiV. I, 2, XVi. I, 2, xvii. 8, xviii. 2, 3, xxx. 2, xlviii € 9, D 5; cf. also ch. xxvi. 12. 


2 THE HEBREW BOOK OF ENOCH | [CH. XVIII 


CHAPTER XVIII 


The order of ranks of the angels and the homage 
received by the higher ranks from the lower ones 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
the glory of all heaven, said to me: 


(1) THE ANGELS OF THE FIRST HEAVEN, when(ever) they see their 
prince, they dismount from their horses and fall on their faces. 

And THE PRINCE OF THE FIRST HEAVEN, when he sees the prince of 
the second heaven, he dismounts, removes the crown of glory from 
his head and falls on his face. 


Ch. xvii. Angelological system A 3 (see Introduction, section 13 (1 C)). 

This chapter (extant in D and A only) introduces an independent exposition of 
the angelic hierarchy. The point of connection with the preceding chapter is the 
mention of the princes of the seven heavens. In ch. xvii, however, these ‘ princes 
of the seven heavens’ are regarded as constituting the highest rank of angels. That 
this is so is clear from the facts that the princes of the seventh and sixth heavens 
are identified with Mikael and Gabriel resp. and that they occur at the head of a 
classification which is arranged in an order beginning from the highest. In the 
present chapter, on the contrary, the princes of the heavens form the lowest class 
of angels in an enumeration from the lowest to the highest. 

A peculiarity of this chapter which separates it in character from both ch. xvii 
and the rest of the angelological section is the monotonous repetition of the words 
* when X see(s) .X he (they) remove(s) the crown. . .from his (their) head and fall(s) 
etc.’ the technical means by which the inferiority of one rank of angels or one angel- 
prince to the subsequently mentioned is indicated. 

Another characteristic feature of this chapter are the abstruse forms of the names 
of most of the angels as compared with those of the other parts of the book, where 
the names are formed from the functions assigned to the angels. Here the deriva- 
tions are obscure. It is noteworthy that most of the names are found in Hek. R., 
to which this chapter even otherwise seems to be related—e.g. by the conception 
of ‘the watchers of the doors of the Halls’ (vs. 3), the common derivation of 
‘ANAPHIEL (vs. 19) etc. Though several of these angel-names are not registered by 
Schwab, VA, and a couple of them are awa£Xeyoueva as far as printed books are 
concerned, they are preserved in many prayers, magical formulas, etc., extant in 
Mss. References are given below at each name. 

(1) The angels of the first heaven. . .the prince of the first heaven. . .second 
heaven etc. On the seven heavens see note on ch. xvii. 3. The princes, sdrim, 
of the several heavens are pictured as having each one his suite of angels. They 
are mounted on horses (cf. Mass. Hek. iv and Hek. R. xvii seqq.) and pay homage 
one to the other when meeting. Unlike ch. xvii the present chapter mentions no 
names of these princes. That is to say, that the tradition embodied here probably 
knows no names of the ‘princes of the heavens’. Consequently, in the view of this 
tradition, the heavens and their rulers form a comparatively low and unimportant 
part of the heavenly splendours, whereas the author of ch. xvii presumably sees all 
the glory of the Divine Court contained within the seven heavens. 

Crown of glory is the mark of distinction common to all the angels and princes 
in this chapter with the exception of the seventy-two princes of kingdoms (vs. 3) 
and the two highest princes acc. to vs. 25, to whom is assigned the ‘crown of royalty’. 
Crowns are in the Talmudic-Midrashic literature as well as in the Apocalyptic 


CH. XVIII] ANGELOLOGICAL SECTION (A3) 53 


And THE PRINCE OF THE SECOND HEAVEN, when he sees the prince 
of the third heaven, he removes the crown of glory from his head 


and falls on his face. 
And THE PRINCE OF THE THIRD HEAVEN, when he sees the prince 


of the fourth heaven, he removes the crown of glory from his head 


and falls on his face. 
And THE PRINCE OF THE FOURTH HEAVEN, when he sees the prince 


of the fifth heaven, he removes the crown of glory from his head and 


falls on his face. 
1 And THE PRINCE OF THE FIFTH HEAVEN, when he sees the prince of 


the sixth heaven, he removes the crown of glory from his head and 


falls on his face. 
And THE PRINCE OF THE SIXTH HEAVEN, when he sees the prince of 


the seventh heaven, he removes the crown of glory from his head 


and falls on his face.! 
(2) And THE PRINCE OF THE SEVENTH HEAVEN, when he sees THE 


SEVENTY-TWO PRINCES OF KINGDOMS, he removes the crown of glory 


from his head and falls on his face. 
2 (3) And the seventy-two princes of kingdoms, when they see THE 
DOOR KEEPERS OF THE FIRST HALL IN THE ‘ARABOTH RAQIA‘ in the 


I-1 D: ' And the prince of the fifth heaven from before the prince of the sixth and 
the prince of the sixth heaven before the prince of the seventh heaven’ 2D 
inserts as title: ‘The Order of the Halls’ 


attributed to (a) God himself: TB. Chag.13 b, Ber.7 a, Ex. R. xxi; (b) the righteous in 
the world to come: TB. Ber. 17 a, b, Lev. R. xx, Test. Benj. iv. 2, Asc. Is. vn. 22, 
viii. 26, ix. ro; (c) angels: chh. xvi. 2, xl. Cf. ch. xii. 3. For the removing of the 
crown(s) as token of homage cf. Rev. iv. 4, 10. An exact parallel of expression is 
found in Alph. R. ‘Agiba, rec. B, BH, iii. p. 61. 

(2) The seventy-two princes of kingdoms. They are the representatives in 
heaven of the different kingdoms on earth, but are also connected with the planets 
and constellations. Concerning them cf. notes on chh. xvii. 8 and xxx. 1, 2. In 
ch. xxx they are supplemented by a leader, ‘the Prince of the World’ (cf. TB. Yeb. 
16b, Chull. 60 a, Sanh. 94a). Their number varies between seventy and seventy-two : 
I En. Ixxxix. 59, P. R. ' El. xxiv, TB. Sukka, 29a. It is possible that the number 
seventy-two originated from the addition to the seventy princes of Mikael and 
Sammael (or Mikael and Gabriel) as their rulers. Mikael is the representative of 
Israel and Sammael of Rome and thereby the chief of all the Gentile nations. More 
probable is, however, that the number seventy-two is arrived at from astrological 
considerations. See note on ch. xvii. 8. Peculiar to this chapter is their position 
between the prince of the seventh heaven and the door-keepers of the Halls, their 
abode being usually near the Throne of Glory (ch. xxx, Pesigtha, xxvii, TB. Sukka, 
29 a). In ch. xvii, again, they have their place in the second heaven (Raqia*) and 
are in rank under not only the princes of the heavens but also the princes of 
the sun, moon and constellations. (Cf. however note on ch. xvii. 8.) 

(3) The door keepers of the first Hall in the ‘Araboth Ragia‘. The seven 
Halls or Palaces are situated in the highest of the seven heavens, the ‘Araboth 
Ragia‘, and are pictured as arranged in concentric circles, ‘one within the other’ 
(ch. i. 1). The conception of the seven Halls which plays so conspicuous a róle in 


4 THE HEBREW BOOK OF ENOCH [cH. xvi 


highest, they remove the royal crown from their head and fall on 
their faces. 

? And THE DOOR KEEPERS OF THE FIRST HALL, when they see the door 
keepers of the second Hall, they remove the crown of glory from their 
head and fall on their faces. | 

And THE DOOR KEEPERS OF THE SECOND HALL, when they see the 
door keepers of the third Hall, they remove the crown of glory from 
their head and fall on their faces. 

And THE DOOR KEEPERS OF THE THIRD HALL, when they see the door 
keepers of the fourth Hall, they remove the crown of glory from their 
head and fall on their faces. 

And THE DOOR KEEPERS OF THE FOURTH HALL, when they see the 
door keepers of the fifth Hall, they remove the crown of glory from 
their head and fall on their faces. 

And THE DOOR KEEPERS OF THE FIFTH HALL, when they see the door 
keepers of the sixth Hall, they remove the crown of glory from their 
head and fall on their faces. 

And THE DOOR KEEPERS OF THE SIXTH HALL, when they see the DOOR 
KEEPERS OF THE SEVENTH HALL, they remove the crown of glory from 
their head and fall on their faces. 

(4) And the door keepers of the seventh Hall, when they see THE 
FOUR GREAT PRINCES, the honoured ones, WHO ARE APPOINTED OVER 


3-3 D simplifies: ‘And the door keepers of the first Hall before the door keepers 
of the second Hall, and the door keepers of the second Hall before (those of) the 
third, and the door keepers of the third Hall before those of the fourth etc.’ 


Hek. R. is in the present book quite outside the centre of interest. Cf. chh. i. 1, 
X. 2, XVi. I, XXXVii. 1, xxxviii. 1, xlviii c 8. The door keepers of the Halls are in this 
chapter without names and definite number. In these respects it differs from 
Hek. R. xv, where each Hall is said to be guarded by eight angels, of which the 
names are given (chh. xv, xvii et seq.). Of these names—which comprise the door 
keepers of the first six Halls—two, viz. GeBURATIEL and ‘ANaPHIEL, recur later in 
the present chapter (vss. x4 and 19) as names of higher angels. 

Mass. Hek. iv, agreeing with Hek. R., gives the number of the door keepers of 
each Hall as eight. 

Names of the chiefs of the door keepers of the Halls are found in Pirge R. ‘Ishm. 
xx (Bodl. MiCH. 175, foll. 20 a-26 a), although different from those of Hek. R. 
As chief of the guardians of the fourth Hall occurs SaGNeSaGIEL of vs. 11 here. 
Cf. Zohar, i. 41 a and ii. 245 a-268 b. 

The functions of the door keepers of the Halls are the guarding of the entrance 
to the Halls generally and especially the control of the admittance of the aspirants 
to the vision of the Merkaba, so that nobody may enter who is not ‘worthy’ (‘rad ity’) 
acc. to Hek. R. (cf. ch. xvii ea.). This is probably implied also in ch. i. 3, where 
R. Ishmael begs God to protect him against the zeal of Qaspiel (or Qafsiel), an 
angel-prince who in this connection, no doubt, is to be considered as (one of) the 
guardian(s) of the door of the seventh Hall (cf. 2b. vs. 2; Zohar, ti. 248 b). 

(6) The four great princes...who are appointed over the four camps of 


CH. XVIII] ANGELOLOGICAL SECTION (A3) | 5 


THE FOUR CAMPS OF SHEKINA, they remove the crown(s) of glory from 
their head and fall on their faces. 

(5) And the four great princes, when they see Tac‘as, ®the prince, 
great and honoured? with song (and) praise, at the head of all the 


5-5 in aramaic. 


Shekina. In ch. xxxvii the four camps of Shekina are mentioned together with 
‘the four chariots of Shekina’. In ch. xxxv all the myriads of camps of angels are 
said to be arranged in four rows, at the head of each row there being ‘a prince of 
the army’. Probably ‘the four great princes’ here are to be understood as identical 
with the princes of the army in ch. xxxv. 3. In this case the camps of Shekina are 
the four companies of ministering angels arranged by the Throne of Glory, especially 
in their aspect as performers of Oédushsha. 

In other writings ‘the four camps of Shekina’ is not an infrequent term and in 
later cabbalistic traditions a considerable amount of speculation centres round this 
conception. (Cf. here esp. Zohar, iii. 50 a: 19 ^9) 

Now one generally finds that the ‘ princes of the camps of Shekina’ are named as 
Mikael, Gabriel, Uriel (more seldom: Nuriel) and Raphael. Cf. Mass. Hek. vi: 
“four companies of ministering angels praise before the Lord; the first camp under 
Mikael to the right, the second camp under Gabriel to the left, the third under 
Uriel before Him and the fourth under Raphael from behind”, and it is added 
* the Shekina is in the middle”. 

Acc, to Ma‘ase Merkaba (Add. 26922) ‘the princes of the four camps of Shekina’ 
are: Mikael, Gabriel, Uriel and Raphael, standing to the right, to the left, in front 
of and behind the Throne of Glory resp. 

In P. R. ' El. iv the four angels Mikael, Uriel, Gabriel and Raphael stand by the 
Throne of Glory as leaders of four camps of angels glorifying the Most High. 
A similar picture is drawn by the Widduy Yaphe (Add. 15299, fol. 113 b). 

The ‘three men’ visiting Abraham, Gen. xviii. 2 seqq. are in Szuni ad loc. once 
identified with the angels Mikael, Gabriel and Raphael, and again with Raphael, 
Uriel and Gabriel, “who are the camp of Shehina". 

The conception of the four princes in charge of the ‘uttering of the Song’ before 
the Holy One, is traceable as far back as 1 En. chh. xxxix. 12, 13 and xl, Ixxi, ix. 1, 
where there are mentioned ‘FOUR PRESENCES ON THE FOUR SIDES OF THE LORD OF 
SPIRITS. ..uttering praises before the Lord of Glory”. Their names are here: 
Mikael, Raphael, Gabriel and Phanuel. See also 2 En. xviii. 9, and CHARLES, 1 En. 
note on xl. 2. 

Towards the formation of the idea of ‘four princes of the four camps of Shekina’, 
speculations on the '' four living creatures" of Ezek.1. 5, 10, and the traditions of the 
four princes Mikael, Gabriel, Raphael and Uriel have, presumably, combined. 
In later cabbalistic sources one actually finds that the ‘four camps of Shekina’ 
are referred to the ‘Eagle-Ox-Lion-Man’ vision, e.g. YR. i. 80 a (Meg. ‘Amuq.). 

Instances of other developments of the conception of ‘the camps of Shekina’: the 
four camps of Shekina are imaged by the arrangement of the “armies of Israel”, 
Nu. i. 3, acc. to Bachya (ad loc.); they surreund the Shekina or ‘‘the body of 
Shekina” which is the same as the ' Greater Metatron", but are above the Lesser 
Metatron who stands on the heads of the living creatures, the Chayyoth (YR. i. 
57 a); “in the camp of Shekina are Metatron, Sandalphon, Uriel, Raphael, Mikael, 
Gabriel”? (Shéné Luchoth ha-Berith, cited by Derek ’Emeth on Zohar, i. 149 b). 

(5) Tag‘as. (YYAN). Not included in Schwab, VA. The name occurs in the 
prayer attributed to R. Hamnuna ben Sabha (Or. 6577, fol. 13a, Add. 27187, 
fol. 67 b, Add. 27199, fol. 299 e.a.), and also in another, anonymous, prayer in Add. 
15299, fol. 104 b. In these cases it is a Divine name (really a double temura) 
always followed by YYY and letters of the Tetragrammaton. 'The epithet ‘great 


56 THE HEBREW BOOK OF ENOCH (CH. XVIII 


children of heaven, they remove the crown of glory from their head 
and fall on their faces. 

(6) And 'Tag'as, *the great and honoured prince’, when he sees 
BARATTIEL®, the great prince of three fingers in the height of ‘Araboth, 
the highest heaven, he removes the crown of glory from his head 
and falls on his face. 

(7) And Barattiel®, the great prince, when he sees HAMON, the great 
prince, the fearful and honoured, pleasant and terrible one—who 
maketh all the children of heaven to tremble, when the time draweth 
nigh (that is set) for the saying of the ‘(Thrice) Holy’, as it is written 
(Isa. xxxiii. 3): “ At the noise of the tumult (hamon) the peoples are 
fled; at the lifting up of thyself the nations are scattered "—he re- 
moves the crown of glory from his head and falls on his face. 

(8) And Hamon, the great prince, when he sees TUTRESIEL’, the 
great prince, he removes the crown of glory from his head and falls 
on his face. 


5-5 in aramaic. 6 D: ‘‘Ataphiel’ 7 So acc. to the full reading of D. 4: 
.סטרסיאל‎ D adds '*" after the name. 


and honoured prince? (NYP NIN NWY) is the same as that given to Metatron 
in the beginning of S/u‘ur Qoma (Bodl. opp. 467, fol. 58 a, OPP. 563, fol. 52 b, 


S. Raziel). Cf. also in S. Elijahu, beg.:... NIN NW .נלא ליה מיבאל‎ 

This angel is said to be ‘honoured with song and praise’ and to stand ‘at the 
head of all the children of heaven’. In view of the functions commonly assigned to 
the ‘princes of the camps of the Shekina’ of the preceding verse (see note above) 
these expressions are probably to be understood as referring to the performance 
of the ‘ Thrice Holy’ and to the angels uttering the Qédushsha. The function of the 
angel may be that of a conductor of the song-uttering angels. 


(6) Barattiel (ברטטיאל)‎ Neither this nor the ‘Ataphiel of D is included in 
Schwab, VA. Ataphiel is found in Hilk. Mal’akim La, fol.117 b. of three fingers. 
Cf. Ailk. Mal’akim, ıb.: ‘“‘ Ataphiel lifteth up the ‘Araboth Ragia‘ on his fingers”. 
Also ch. xxxiii. 3 of the present book (‘the Holy Chayyoth bear the Throne of 
Glory...each one with three fingers’). Does the attribute ‘of three fingers’ here 
possibly stand in any connection with the recital of the Thrice Holy? 

(7) Hamon, 11551 (‘tumult’). The expression ‘makes the children of heaven 
to tremble etc.’ probably means ‘announces the arrival of the time appointed for 
the Qédushsha’, The trembling and fear with which all the heavenly household is 
seized at the moment before the recital of the Thrice Holy is pictured e.g. in ch. 
xxxviii. For the attributes ‘fearful, honoured, pleasant and terrible’ cf. the parallels 
of chh. xx. 1, xxii. 1, xxv. 1, xxvi. 1. This method of heaping epithets after the name 
of a high angel-prince is frequently employed in Hek. R. The attributes were prob- 
ably from the beginning intended as marks of distinction, applied according to a 
certain system to denote the resp. rank assigned to each prince. (Cf.also in Mandaitic.) 

(8) Tutresiel. See Schwab, VA, pp. 134,136. The name is of frequent occurrence, 
although in variant forms. Schwab explains it as ‘OLdropos El’, ‘piercing God’. 
Here and in Midrash Sar Tora it is the name of an angel. Often it appears as one 
of the names of the Godhead (Hek. R. xi. 2, xii, xiii, xv) or of Metatron (Sefer ha 
Chesheq, foll. 4 b, 8 a). 

There are many variants of the name, which are enumerated in Hek. R. xii. 


CH. XVIII] ANGELOLOGICAL SECTION (A3) 57 


(9) And Tutresiel? H', the great? prince, when he sees ATRUGIEL®, 
the great? prince, he removes the crown of glory from his head and 
falls on his face. 

(10) And Atrugiel? the great? prince, when he sees NA'ARIRIEL H’, 
the great? prince, he removes the crown of glory from his head and 
falls on his face. 

(11) And Na'aririel H’, the great? prince, when he sees SASNIGIEL ^, 
the great? prince, he removes the crown of glory from his head and 
falls on his face. 

(12) And Sasnigiel H', when he sees ZAZRIEL H’, the great? prince, 
he removes the crown of glory from his head and falls on his face. 

(13) And Zazriel H', the prince, when he sees GEBURATIEL H’, the 
prince, he removes the crown of glory from his head and falls on his 
face. 


7 so acc, to the full reading of D. A: .טטרסיאל‎ D adds ‘5’? after the name. 
8 D: 'ATRUGNIEL v? 9 D om. ro D adds ‘iv’ after the name. 


See also S. Raziel, 40 a, 43 b. ''he srUTRevaH of Zohar, ii. 245 b, 246 a, is perhaps 
also a variant (through transposition of the letters) of the same name. 

(9 and 10) Atrugiel or Atrugniel (D) not in Schwab, VA. It is to be considered 
identical with the © Afrigiel’ of Hek. R. xxii. 1 and 3, the name of one of the 
door keepers of the seventh Hall. The form Tagriel, ib. xv and xvii, is apparently 
also a variant. Cf. the names ‘Afrigi(a)sh’ (cited from Hek. R. xxx) and Atarniel 
in Schwab, VA, p. si. Schwab derives the former from rpoyos, he-goat,, goat- 
buck, the traditional symbol of a demon (cf. sar). 

Na‘aririel: i.e. Na‘ar ’El (Na‘ar = Child, Youth, the name of Metatron, ch. iii). 
Occurs in Hek. R. in the form of Na‘aruriel as the name of one of the door keepers 
of the seventh Hall (ch. xxii, together with Atrugiel). The ‘HZ’ forming the second 
part of the name of this and the following princes stands for the Tetragrammaton 
(like ‘9’ in D). Cf. the expression ‘called by the name of YHWH’, ch. ix. 3 
and note, ad locum. 

(11) Sasnigiel is one of the variants of ‘Sagnesagiel’ or ‘ Segansagel’, in ch. 
xlviii. 1, 2 appearing as the last of the names of Metatron, with the epithet ‘the 
Prince of Wisdom’. Probably derived from Jj (treasure), cf. הbon‎ *t33. 

In the Apocalyptic Fragment (e.g. BH. v. 167-169) likewise, it is the name of 
* the prince of the Presence" who shows R. Ishmael the future. 

Other forms are: 

SASNIEL: S. Raziel, 24.a, 41 a; ZEGANZEGAEL : 1b. 2 b, called “the Prince of the 
Tora"; sANSAGGIEL: Schwab, V4, cf. the explanation given there; ZANGEZIEL: 
Midrash Petirath Moshe; here he is introduced as Moses’ teacher and, together with 
Mikael and Gabriel, fetching Moses’ soul at the time of his death. He is also called 
* Prince of the world" (probably identical with Metatron). 

In Pirge R. Ishmael, xx, he is the chieftain of the door keepers of the fourth Hall. 

Acc. to Berith Menucha, 37 a, he is one of the Seraphim and is appointed over 
“the peace”. 

(12) Zazriel, probably = ‘theStrengthof God,’ ‘thestrong God.’ Cf.the following 
names. 

(13) Geburatiel = ‘the strength of God’. Cf. the preceding verse. Acc. to Hek. R. 
xv and xvii, he is one of the door keepers of the fourth Hall. See Schwab, VA, 


p. 91. 


58 THE HEBREW BOOK OF ENOCH [CH. XVIII 


(14) And Geburatiel H’, the prince, when he sees ‘ARAPHIEL™ H', 
the prince, he removes the crown of glory from his head and falls on 
. his face. 

(15) And 'Araphiel! H', the prince, when he sees 'AsHRUYLUP, 
the prince, who presides in all the sessions of the children of 
heaven”, he removes the crown of glory from his head and falls 
on his face. | 

(16) And Ashruylu H’!2, the prince, when he sees GALLISUR H', THE 
PRINCE, WHO REVEALS “ALL THE SECRETS OF THE Law (Tora), he 
removes the crown of glory from his head and falls on his face. 


rr D:‘Ta‘raphiel’ 12 D:‘Ashruyli iw’ 13-13 D: ‘who is the head 
[over] all the students on high’ 14-14 D: ‘the secret of the crown of the Law, 
the crown of Holiness, the crown of Kingship’ 


(14) ‘Araphiel = ‘the neck of God’ (the neck is the symbol of strength). Acc. 
to Hek. R. xxi, he is one of the guardians of the second Hall. See Schwab, zb. 
p. 217. 

(15) ' Ashruylu = ‘who causes to dwell’, ‘who causes to rest’, scil. the disciples 
of Tora in the heavenly colleges, hence the function here assigned to him: ' presideth 
in all the sessions of the children of heaven’. That the colleges on earth have their 
counterparts in heaven is a common Rabbinic idea. Cf. the somewhat different 
picture of Metatron's function in ch. xlviii € 12. 

In accordance with the present view is the epithet ‘prince of Tora’ given to this 
angel in S. Raziel, 45 a. In Hek. R. xu, ‘ Ashruylit’ is one of the twenty names of 
the Godhead; ib. xxx (Sar Tora) it is the name of an angel-prince. Cf. the inter- 
pretation, Schwab, VA, p. 77. 

(16) Gallisur...who reveals all the secrets of the Law. The name is of com- 
paratively frequent occurrence. Pesigta R. par. xx, explains it as ‘‘he who reveals 
the reasons of the Creator” (Sur, Is. xxvi. 4). 

The same explanation of the name ' Gallisur! is repeated, with the addition of 
some other details, in Ma'yan Chokma, BH. i. 60, in ’Aggadath Shema‘ Israel, 
BH. v. 165, also in S. Raziel, 41 b, 42 a, 42 b, and P. R. ' El. iv, further in citations 
in Siuni, 93 d, and YR. ii. 67 a. Acc. to these sources he is identical with the angel, 
called ‘ Raziel’ (= ‘the secret(s) of God’); he hears the Divine decrees from behind 
the ‘Curtain’ (cf. ch. xlv. 1) and reveals them to the world; he stands next to the 
Chayyoth and spreads his wings, so that the ministering angels shall not be consumed 
by the fire that goes forth from the breath of the Chayyoth. Acc. to S. Raziel, 
42 b, he is one of the Princes of the Law. 

In Sefer ha- Yashar (“the book of the righteous”, Add. 15299, fol. 91 a b) it is 
related, that the book in question “was given to Adam by the hand of Gallisur”. 
(Note the similar narrative in S. Raziel, 3 a, which is probably another version of 
S. ha- Yashar, where the name of angel is Raziel.) 

In a prayer in the same Ms., fol. 144 a, he is invoked—with the ‘kinnuwyim’ (or 
supplementary names) of ‘ Yephiphyah’ (cf. ch. xlvii D 4) and Yophiel—to give 
assistance in the study of the Tora. 

From these sources it appears that the traditions assigned to him mainly two 
functions: revealer of the Divine Secrets and Prince of the Law. These two functions 
are here, rightly, comprised in the one “ revealer of all the secrets of the Law”. 
The Divine secrets are embodied in the Tora, constituting its inner meaning, the 
technical term for which is “the secrets of the Law”. (Cf. on chh. ix. 1 and xlviii D 


7 et seqq.) 
As the Prince of the Law he is here probably connected with the Divine Judgement 


CH. XVIII] ANGELOLOGICAL SECTION (A 3) 59 


(17) And Gallisur H’, the prince, when he sees ZAKZAKIEL H’, the 
prince who is appointed to write down the merits of Israel on the 
Throne of Glory, he removes the crown of glory from his head and 
falls on his face. 

(18) And Zakzakiel H’, the great"? prince, when he sees 'ANAPH(I)EL 
H’, the prince who keeps the keys of the heavenly Halls, he removes 
the crown of glory from his head and falls on his face. Why is he 
called by the name of ‘Anaphiel? Because the bough of his honour 
and majesty and his crown and his splendour and his brilliance covers 
(overshadows)? all the chambers of ‘Araboth Raqia‘ on high even 
as the Maker of the World (doth overshadow them). Just as it is 
written with regard to the Maker of the World (Hab. ii. 3): “His 
glory covered the heavens, and the earth was full of his praise", 
even so do the honour and majesty of ‘Anaphiel cover all the glories 
of ‘Araboth the highest. 


15 Dom. 16-16 D: ‘he removes the crown of glory from his head and falls on 
his face. And ‘Anaphiel, the prince, he is appointed to keep the keys of the Halls 
of ‘Araboth Ragia‘’ 17 so D. A om., probably taking 43} as a verb, thus 
giving the meaning: ‘Because his honour etc. (overbranch) overshadow all the 
chambers etc.’ 


which in its different aspects is represented in nearly all the following angel- 
names; through the said epithet he is also connected with the aforegoing 
* Ashruylu'. 

(17) Zakzakiel, ‘ Merit-God’, is the same both with regard to name and function 
as ‘Zekukiel’ of S. Raziel, 21 b: “‘the Prince of the merits of Israel”. 

(18) ‘Anaphiel, ‘the branch of God’. In ch. vi of the Enoch-Metatron piece 
of the present book he is the angel who removes Enoch to the heavens; zb. ch. xvi 
(acc. to the reading of BD) he is the angel who gave Metatron sixty strokes with 
lashes of fire. (Vide Introd. section 8 u, x, y). 

Acc. to Hek. R. xv, xvii, he is one of the door keepers of the fourth Hall. Jb. 
ch. xxii. 4, he is one of the guardians of the seventh Hall. A similar, partly literally 
identical, explanation of his name as in the second part of the present verse is given 
there. 

‘The expression ‘who keeps the keys of the Halls of ‘Araboth Ragia‘’ is the only 
trace in this chapter of the connection of the high angel-princes enumerated here 
with the guardianship of the heavenly Halls, whereas all of them that recur in 
Hek. R. are there guardians of one or the other of the Halls, mostly the seventh 
or the fourth. He has here the control of all the Halls. 

The said statement “keeps the keys of the Halls of ‘Araböth Ragia‘” together 
with the following part of the verse attribute a remarkably high position to ‘Anaphiel: 
he is compared with “the Creator of the world”. In Hek. R. xxii, he is called “the 
most beloved of all the guardians of the heavenly Halls, the Prince, ‘Ebed (the 
Servant, Metatron’s name), who is called thus by the name of his Master”. A 
similarly high position is also implied by the passages in the Enoch-Metatron piece, 
just referred to. Another instance is the quotation from ‘ Söde Räzä’in YR.i. 5a: 
“the angel ‘Anaphiel, to him are given in charge the ‘ring’ and the seal of heaven 
and earth, and all on high kneel down and prostrate themselves before him”. 


60 THE HEBREW BOOK OF ENOCH [CH. XVIII 


(19) And when he sees SOTHER ’ASHIEL H’, the prince, the great, 
fearful and honoured one, he removes the crown of glory from his 
head and falls on his face. Why is he called #8Sother Ashiel!8? Be- 
cause he is appointed !? over the four heads of the fiery river over 
against the T'hrone of Glory; and every single prince who goes out 
or enters before the Shekina, goes out or enters only by his per- 
mission. For the seals of “the fiery river are entrusted to him. And 
furthermore, his height is 7000 myriads of parasangs. And he stirs 
up the fire of the river; and he goes out and enters before the Shekina 
to expound *!what is written (recorded)* concerning the inhabitants 
of the world. According as it is written (Dan. vii. 10): “‘the judgement 
was set, and the books were opened ". 


18-18 so D. 4: 'Sother and Ashiel" 19 Á ins.: ‘from the beginning’ 
20-20 so D. A: ‘the four fiery rivers’ (corrupt for ‘the four heads of the fiery 
river?) 21-21 so D. A om. 


(19) Sother ’Ashiel H’ = ‘who stirs up the fire of God’. The explanations of 
the name as they appear in the present verse are quoted in Hilkot ha Kisse La, 


fol. 138 a. A points: אַשיאַל‎ AMD (no other names in this ch. pointed). 

He is here the angel appointed over the fiery river Nehar di-Nur, the specula- 
tions on which evolved from the beginning of Dan. vii. 10, the passage quoted in 
this verse. For the conceptions of the fiery river, see note on ch. xxxiii. 5. 

The four heads of the fiery river. Itis difficult to discern from A, whether 
‘four’ or ‘seven’ are meant, the characters for ‘daleth’ (= 4) and ‘sain’ (= 7) being, 
in the current script employed there, almost indistinguishable. In Hil. ha Merkaba 
(Add. 27199, fol. 126 a) however, the “heads of the fiery river of the Throne of 
Glory” are definitely stated as four. If ‘seven’ is the correct reading here, the 
number ‘7000 myriads’ would be explained as derived from ‘the seven heads of 
the fiery river’. Ch. xxxiii. 4 mentions ‘seven fiery rivers’, an amplification fre- 
quently met with in the ‘ Sdéd@ Raza’ by Eleazar of Worms (cf. e.g. the quotation 
from this writing, YR. i. 4 b). The fiery river, usually described as issuing forth 
“from under the Throne of Glory” or “ from the perspiration of the holy Chayyoth”’ 
is here simply described as being situated over against the Throne of Glory and is 
in the present connection probably conceived of as dividing the Throne of Glory 
with the Skekina from the world of the common angels and angel-princes, through 
which ‘fiery stream’ they must pass when they wish to enter before the Shekina. 
On this assumption the expression ‘every prince...does not go out nor enter but 
by his permission’ would be intelligible: Sother ’Ashiel, who is the guardian of the 
fiery river, also controls who shall pass through it to the Shekina. The fiery river 
as a bath of purification and preparation for the angels is a common idea in this 
and related writings. Cf. note on ch. xxxiii. 5. 

he goes out and enters before the Shekina to expound what is written con- 
cerning the inhabitants of the world (lit. ‘to expound in the writings of’. A per- 
haps reads: ‘enters to the Curtain of the inhabitants of the world’, i.e. the Curtain, 
on which everything is recorded acc. to ch. xlv. 1 seqq.). This strange expression 
obtains its elucidation by the quotation of Dan. vii. 10 with its reference to ‘the 
Judgement’. The fiery river is also, and foremost, the symbol of the execution of 
the judgement on man. Hence Sother ’Ashiel is connected with the Divine Judge- 
ment, as far as he ‘stirs up the fire of the Nehar di-Nur’. He, as it were, regulates 
the heat of the fire according to the requirements of judgement. 


CH. XVIL] ANGELOLOGICAL SECTION (A3) 61 


(20) And Sother ’Ashiel the prince, when he sees ?sHOQED 
CHOZI”, the great prince, the mighty, terrible and honoured one, he 
removes the crown ?*of glory?* from his head and falls upon his face. 
And why is he called *Shoged Chozi*? Because he weighs “all the 
merits (of man)? in a balance in the presence of the Holy One, blessed 
be He. 

(21) And when he sees ZEHANPURYU"" z',the great prince,the mighty 
and terrible one, honoured, glorified and feared in all the heavenly 
household, he removes the crown of glory from his head and falls 
on his face. Why is he called Zehanpuryu??? Because he rebukes the 
fiery river and pushes it back to its place. 

(22) And when hesees 'AzBUGA H^, the great prince, glorified, revered, 
honoured, adorned, wonderful, exalted, beloved and feared among all 


22-22 so D. A om. 23-23 D: ‘Shaqadhozii %’ 24-24 A om, 
25-25 D: ‘thus’ 26-26 D om. 27 D: ' Zehaphtaryi' 28 D: ‘thus’ 


(20) Shoqed Chozi, also in the forms ‘Shagad Hozit’, ‘Shegar Chozti’ (the former 
in the readings of D and Midrash Sar Tora, the latter in Hek. R. and S. Raziel, 
45 a). Derivations uncertain (‘ Waking’ or ‘Watching and Seeing’; Schwab, VA, 
p. 259: ‘False Seer’ [based upon the form ‘Sheqar Chozii’]). Cf. the name 
‘ Sheqadyahiel’, Hek. R. xxii and Schwab, 1b. 

The explanation given in the present verse rather presupposes a form 'SHEQAL 
ZAKI’ (‘weighing merits’) or similar. (Cf. Mandaitic: Abathur, Introd. sect. 13 Ce.) 

In S. Raziel, 45 a (where other names of this ch. recur), he is mentioned after , 
"Ashruylu as one of “‘the Princes of Tora”. In Hek. Zot. (Bodl. micu. 8, foll. 
68 b, 69 a) the name recurs twice, in the form of Shegad Chozyah (a) in a hymn to 
God, (b) as the name in which Metatron is invoked by the scholar who is watching 
and praying during the night. 

For the idea of ' weighing merits' cf. Box, Ezra Apocalypse, p. 19, note p; 1 En. 
xli. x. 

(21) Zehanpuryu. Explained by Schwab, VA, thus: “this is the face of fear” 
(p. 121). More probable, at least in the connection in which the name appears here, 
is the explanation or reading of S. Raziel, 45 a: ‘Zeh Patar’ = ‘this one exempts’, 
‘this one sets free’. In this chapter he represents the attribute of mercy, a con- 
stituent part of the Judgement, acc. to chh. xxxi and xxxiii et. freq. Such is at 
least the apparent significance of the words: ‘ pushes the fiery river back’. Contrast 
the function given to Sother ’Ashiel acc. to vs. x9 of stirring up the Nehar di-Nur, 
an expression which is there explicitly referred to the Judgement. The fiery river 
is the means of or symbol of punishment and execution of judgement. 

In Hek. R. xvii. 5, he is called “ Prince of the Presence”. Tb. xxi, he is one of the 
guardians of the seventh Hall. There might be some connection between this name 
and the ‘PuRIEL’ of Test. Abraham, ch. xii, the name of one of the two high angels 
who function at the Judgement. 

(22) ’Azbuga. Schwab, VA, p. 49, explains it as ‘messenger’. Zunz, GV, 
p. 148, contains the notice that Hek. Zot. explains the name as denoting ‘strength’ 
(2b.). It recurs in Midrash Sar Tora and several times in Berith Menucha. 

In a prayer in S. ha Chesheq (Add. 27120, fol. 11 b) he is invoked to deliver the 
suppliant from ''every evil, disease and affliction”. In this writing ’Azbuga is 
mostly one of the names of the Godhead. It is also the name of a ‘ temurda.’ 

In S. Raziel, 42 b, it is inscribed on an amulet which also contains the names of 


2 THE HEBREW BOOK OF ENOCH [CH. XVIII 


the great princes who know the mystery of the Throne of Glory, he 
removes the crown of glory from his head and falls on his face. Why 
is he called 'Azbuga? Because in the future he will gird (clothe)?? 
the righteous and pious of the world with the garments of life and 
wrap them in the cloak of life, that they may live in them an eternal 
life. 

(23) And when he sees the two great princes, the strong and glori- 
fied ones who are standing above him, he removes the crown of glory 
from his head and falls on his face. And these are the names of the 
two princes?; 

SOPHERIEL H' (WHO) KILLETH, (Sopheriel H’ the Killer), the great 
prince, the honoured, plorified, blameless, venerable, ancient and 
mighty one; (and) *'soPHERIEL H' (WHO) MAKETH ALIVE (Sopheriel H' 
the Lifegiver), the great prince, the honoured, u blameless, 
ancient and mighty one?!, 


29 so Da. A: ‘because he is girded etc.’ 3oso D. A:‘the angels, the princes’ 
31-31 in D this is transferred after ‘he writes him in the books of the dead’ vs. 24. 


KERUBIEL (ch. xxii), SOPHERIEL (vss. 23 and 24 of the present chapter), YEPHIPHYA 
(ch. xlviii D 4) and GALLISUR (vs. 16 of this chapter). 

the princes who know the mystery (or ‘secrets’ D) of the Throne of Glory. 
This probably refers to angels, who enjoy the privilege of constant access to the 
Throne of Glory, and hence know the inner reasons of the Divine decrees. The 
expression, then, has the same import as the phrase ‘stand inside the Curtain’ 
applied to some high angels. Cf. further, ch. xlv. 1 and references there. 

Garments of life. Cf. 1 En. Ixii. 15, 16: "and the righteous and elect shall have 
risen from the earth...and they shall have been clothed with garments of glory, 
and they shall be the garments of life from the Lord of Spirits”. 2 Esdras ii. 45: 
‘These be they that have put off the mortal clothing and put on the immortal”. 
Cf. also 2 En. xxii. 8. For the conceptions expressed by the terms ‘garments of 
glory’ or ‘garments of life’ cf. note on ch. xii. x. The garments of life are here the 
means by which eternal life is conferred upon the righteous, possibly according to the 
literary principle of ‘pars pro toto’. They are the outer appearance of the essentially 
changed or new body (of the righteous in the future life), constituted of light- 
substance. Vide CHARLES, 1 En., notes on chh. Ixii. 16 and cviii. 12. ‘Azbuga’ is 
in the present chapter explained from “IN (= ‘gird’) and בגד‎ )= ‘ garment’). 

(23) Sopheriel.... The name Sopheriel is not found in Schwab, VA. It occurs 
in S. Raziel, 21 b, as the name of “the Prince, appointed over the books of life", 
thus with the same function as is here assigned to the one of the two princes with 
that name. 

It is obvious that the name here is understood as ‘ Sopheriel’, i.e. ‘the Scribe (of) 
God’. But the writing or spelling of the name (Sz7-Shin instead of Samek) suggests 
that the name earlier or originally was referred to the word ‘ Shophar’ (= ‘ trumpet’), 
meaning the angel who blows the trumpet, scil. at the judgement, perhaps at the 
time for the opening of the books (for this idea cf. Box, Ezra Apocalypse, ch. vi. 23 
and note d, p. 75). Since the angel, if this be correct, already was connected with 
the judgement, the change to the present interpretation was comparatively easy. 
In S. Raziel, 42, is found the similar name Shaphriel from ‘ Shefer’ (= ‘ beauty’). 

The angels function as scribes. They are differentiated into two, one for ‘life’ 
and one for ‘death’ in accordance with the noticeable tendency of the book to place 


CH. XVIII] ANGELOLOGICAL SECTION (A3) 63 


(24) Why is he called Sopheriel H’ who killeth (Sopheriel H’ the 
Killer)? Because he is appointed over the books of the dead: [so that] 
everyone, when the day of his death draws nigh, he writes him in the 
books of the dead. 

Why is he called Sopheriel H’ who maketh alive (Sopheriel H’ the 
Lifegiver)? Because he is appointed over the books of the living (of 
life), so that every one whom the Holy One, blessed be He, will 
bring into life, he writes him in the book of the living (of life), by 
authority of MAOOM. Thou might perhaps say: ‘‘Since the Holy 
One, blessed be He, is sitting on a throne, they also are sitting when 
writing". (Answer): The Scripture teaches us (1 Kings xxil. 19, 
2, Chron. xviii. 18): “‘ And all the host of heaven are standing by him". 


two polar opposites side by side. Cf. also ch. xxxiii. 2 and note (two scribes) and 
note on ch. xliv. 2. 

The attributes ‘H who killeth’ and ‘H who maketh alive’ are in all probability 
derived from 1 Sam. ii. 6: ‘the Lord (H= vawun) killeth and maketh alive”. 
This passage is also used TB. Rosh ha Shana, 16 a, as point of support for the views 
concerning the Judgement which are expressed there. 

(24) Books of the dead. . .books of the living. The ‘books of the dead and 
the books of the living’ are here merely the books recording the moments designed 
for each individual’s birth and death. The books of the living contain the names 
of the living, the books of the dead those of the dead. Otherwise ‘the book(s) of 
life’ regularly refer to the righteous, which are recorded in this book for eternal 
life, for God’s remembrance, and hence, when mentioned, ‘the book(s) of death 
or the dead’ are conceived of as containing the names of the wicked, for perdition. 
Parallel with this conception goes that, according to which ‘the books’ record the 
deeds of ‘the world’ or of the righteous and the wicked separately. The former idea 
is represented in the O.T. (Is. iv. 3, Ex. xxxii. 32 seq., Ps. lxix. 29, cxxxix. 16, 
Mal. iii. 16, Dan. xii. 1), 1n 1. En. xlvii. 3, civ. 1, cviii. 3, Jub. .1טאאא ,22 ,20 .אאא‎ 10( 
Ap. Elijah, iv. 2, xiv. 5; Rev. iii. 5, xiii. 8, xvii. 8, xx. 12, 15, xxi. 27 ;—tbhe latter in 
chh. xxx. 2 and xxvii. 2 of the present book, Is. Ixv. 6, Neh. xiii. 14, Dan. vii. 10, 
ı En. lxxxi. 4, lxxxix. 61 et seqq., xc. 17, 20, xcvii. 6, xcviii. 7 seqq., civ. 7, cviii. 
7 seqq., 2 En.. 1, lii. 15, liii. 2 seqq., Ap. Bar. xxiv. 1, Copt. Apoc. El. lii. 13 seqq., 
xi. 1 seqq., Asc. Ts. ix. 20, 4 Ez. vi. 20, Rev. xx. 12. For references and discourses 
see BOX, Ezra Apocalypse, p. 74, note y on ch. vi. 20; Dalman, Worte Jesu, i. 171; 
Zimmern in Keilinschriften des Alten Testaments, 3rd ed., ii. 505; Bousset, Rel. d. 
Judentums, p. 247, Weber, Fiid. Theol. and ed., pp. 242, 282 et seqq.: further Rosh 
ha Shana, 15 b e.a., and the discourse on New Year's Day as day of Judgement in 
Fiebig, Mischna Traktat Rosch ha-Schana, pp. 41-45. (Note. The ‘3 books’ ib. 
p- 43, and note on ch. xliv. 1 of the present book.) 

Maägöm = ‘place’, one of the technical terms of the Divine Majesty. Cf. the 
expression ‘the Curtain of Maqom’, e.g. ch. xlv. 1. 

Thou might perhaps say etc. The suggestion that the scribes must be sitting 
when writing is refuted. “There is no sitting in heaven” cf. Chag. 15 a. The 
scriptural passage from which this is deduced, 1 Kings xxii. 19, is the one regularly 
used for the purpose. Acc. to T'B. Chag. 15 a, however, Metatron, in his function as 
scribe, was at first allowed to ‘sit and write’, and in the Enoch-Metatron piece 
(chh. iii-xv) Metatron is placed on a Throne. Apart from this there seems to have 
been a set of traditions which felt no objection against ascribing ‘ yéshiba’ (‘sitting’) 
to angel-princes or righteous dead. (For references see note on ch. x. x.) To the 
other prevailing view which was rigorous in this respect, it was probably the case 


64 THE HEBREW BOOK OF ENOCH [CH. XVIII 


“The host of heaven” * (it is said) in order to show us, that even the 
Great Princes, none like whom there is in the high heavens, do not 
fulfil the requests of the Shekina otherwise than standing. But how 
is 1t (possible that) they (are able to) write, when they are standing? 
It is like this: 

(25) One is standing on the wheels of the tempest and the other 
is standing on the wheels of the storm-wind. 

The one is clad in kingly garments, the other is clad in kingly 
garments. 

The one is wrapped in a mantle of majesty and the other is wrapped 
in a mantle of majesty. 

The one is crowned with a royal crown, and the other is crowned 
with a royal crown. 


32 D ins. ‘is not written here, but “and all the host of heaven”’ 


of the ‘scribes’ that suggested a deviation from the strict rule; the question was 
raised as here: ‘how can they write, if they must be standing?’ Cf. further ch. xvi 
and notes. 

The unwillingness to admit any ‘sitting in heaven’, apart from the Throne of 
God, has arisen from the interest of guarding the Unity of the Godhead: there must 
not be even the appearance of two Divine Powers (Chag. 15 a, ch. xvi). 

With the two princes Sopheriel H’, ‘none like whom there is in the high heavens’, 
the angelological system of the present chapter is concluded. They are the highest 
of the angels of the hierarchy, the different ranks of which are here enumerated 
from the lowest to the highest. From this it 1s clear that ch. xviii is independent of 
the following chapters xix seqq., which from their present context appear as a 
continuation of the angelological system here set forth. At the beginning of this 
chapter it was shown in the notes that this chapter is also independent of its antecedent 
chapter. In fact, it stands out by itself from all the rest of the book. 

'The reason why it was embodied in the angelological section is apparently its 
seeming connection with ch. xvii owing to the mention in both chapters of the 
angels and the princes of the different heavens. Besides, the beginning of ch. xix, 
‘above these three angels’, indicates a preceding exposition of high angel-princes, and 
when the original beginning of the fragment, of which chh. xix seqq. are a con- 
tinuation was lost, ch. xviii was put in as a substitute, although not a very happy 
one. 

(25) This verse, with its lengthy and extravagant descriptions of the ‘two angels’ 
constitutes a striking contrast to the concise, summarizing character of the aforegoing 
part of the chapter. The beginning of the verse is not very lucidly connected with 
vs. 24. The question ‘how are they writing when standing?’ is not intelligibly 
answered. It is difficult to understand how it could facilitate the writing to be 
standing ‘on the wheels of the tempest’. Hence it is probable that vs. 25 is a later 
addition to the chapter. The end of the verse shows that the angels referred to are 
scribes like the princes Sopheriel. The addition was probably composed for the 
preceding verses, not adduced from another context. 

The features used in the following description of the two angels are mainly those 
constantly recurring in descriptions of high angel-princes, Cf. the descriptions of 
KERUBIEL (ch. xxii. 1—9), OFFANNIEL (ch. xxv. 1—4), SERAPHI'EL (ch. xxvi. 1—7). 

standing on wheels Cf. ch. xxii. 7. 

clad in kingly garments etc. Cf. chh. xii. 1, xvii. 8. 

crowned with a royal crown Cf. ib. and frequently. 


CH. XVIII] ANGELOLOGICAL SECTION (A1) 65 


The one’s body is full of eyes, and the other’s body is full of 
eyes. 

The appearance of one is like unto the appearance of lightnings, 
and the appearance of the other is like unto the appearance of light- 
nings. 

The eyes of the one are like the sun in its might, and the eyes of 
the other are like the sun in its might. 

33 "The one’s height is like the height of the seven heavens, and the 
other’s height 1s like the height of the seven heavens. 

The wings of the one are as (many as) the days of the year, and 
the wings of the other are as (many as) the days of the year. 

The wings of the one extend over the breadth of Ragia‘, and the 
wings of the other extend over the breadth of Ragqia‘. 

The lips of the one, are as the gates of the East, and the lips of 
the other are as the gates of the East. 

The tongue of the one 1s as high as the waves of the sea, and the 
tongue of the other 1s as high as the waves of the sea. 

From the mouth of the one a flame goes forth, and from the 
mouth of the other a flame goes forth. 

From the mouth of the one there go forth lightnings and from the 
mouth of the other there go forth lightnings. 

From the sweat of the one fire 1s kindled, and from the perspiration 
of the other fire is kindled. 

From the one’s tongue a torch is burning, and from the tongue of 
the other a torch is burning. 

On the head of the one there is a sapphire stone, and upon the 
head of the other there is a sapphire stone. 


33 D ins. ‘the one’s splendour is like the splendour of the Throne of Glory and 
the other’s splendour is like that of the Throne of Glory’ 


body full of eyes Cf. ch. xxii. 8. 

the eyes are like the sun in its might Cf. ch. xxvi. 6. - 

their height like the height of the seven heavens Cf. ch. xxv. 4 etc., and esp. 
ch. xxii. 3. 

wings as many as the days of the year, ie. 365; cf. ch. xxv. 2, also 
ch. xxi. 3. 

from the mouth of the one a flame goes forth Cf. e.g. ch. xxii. 4. 

from the perspiration of them fire is kindled Cf. the current saying ‘‘ from 
the perspiration of the Chayyoth a fiery river goes forth". Gen. R. Ixxviii beg., 
Lam. R. on ch. iii. 23. Cf. the note on ch. xxxiii. 4. 

From the one’s tongue a torch is burning Cf. ch. xxii. 4: ‘his tongue is a 
consuming fire’. 

On the head of the one there is a sapphire stone Cf. ch. xxvi. 5: ‘the sapphire 
stone upon his head’; also ch. xxii. 13. 


OHB 5 


66 THE HEBREW BOOK OF ENOCH  [CHH. XVIII, XIX 


On the shoulders of the one there is a wheel of a swift cherub, and 
on the shoulders of the other there is a wheel of a swift cherub. 
One has in his hand a burning scroll, the other has in his hand 


a burning scroll. 
The one has in his hand a flaming style, the other has in his hand 


a flaming style. 

The length of the scroll is 3000 myriads of parasangs; the size of 
the style is 843000 myriads of parasangs**; the size of every single 
letter that they write is 365 parasangs. 


CHAPTER XIX? 


Rikbiel, the prince of the wheels of the Merkaba. The 
surroundings of the Merkaba. The commotion among 
the angelic hosts at the time of the Qédushsha 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 


said to me: 
(1) Above ?these three angels, these great princes? there is one 


34-34 D: ‘3000 parasangs’. This is perhaps a better reading. It is more natural, 
that the style should not have the same length as the whole scroll. 


1 D includes this chapter in the aforegoing. 2-2 D: ‘them, the two angels, these 
high princes’ (למעלה מהן משני)‎ 


a wheel of a swift cherub. Cf. the expression ‘chariots of a swift cherub’, 
ch. xxiv. 17. 

The scroll and style are of fire, the heavenly matter. ‘Graven with a flaming 
style’ is an uncommonly frequent expression, referring e.g. to the letters engraved 
on the ‘ Fearful Crown’, the Names on the T'hrone of Glory, etc. Cf. e.g. ch. xxxix. 1 
and references in note, ad loc. Item, ch. xiii. 

The scribes are represented as writing with a style of fire on a scroll of flames. 
Cf. Midrash ‘Aséreth Ma’dmaroth: “'Tora was written down by the arm of the Holy 
One, blessed be He, with dark fire on white fire”. 

The numbers used in describing the sizes of the scroll, the style and the letters 
are based on 3000 and 365. The number 365 is used very often in this book, see 
esp. ch. ix. 3. It was conceived of as a cosmic and celestial number, being the 
number of the days of the solar year. The 3000 is probably made up of 1000 times 3, 
the number 3 being, of old, a mystical number. Cf. the 300 thousand ‘gates’ of 
ch. viii. 

Chh. xix-xxii, xxv, xxvi. (Angelological system A 1, see Introduction, 
section 13 (1 A).) 

Chh. xix-xxii, xxv, xxvi, form an angelological description of a systematic 
structure. The centre, from which the system is evolved, is the conception of the 
Merkaba with the Throne of Glory. The objects of the exposition are the angel- 
princes, appointed over the ‘wheels of the Merkaba’ and over the four classes of 
superior angels who minister at the Merkaba and by the Throne, as well as these 


angels themselves. 


CH. XIX] ANGELOLOGICAL SECTION (A 1) 67 


Prince, distinguished, honoured, noble, glorified, adorned, fearful, 
valiant, strong, great, magnified, glorious, crowned, wonderful, 
exalted, blameless, beloved, lordly, high and lofty, ancient and 
mighty, like unto whom there 18 none among the princes. His name 


For the Merkaba speculations—derived from Ezek. i and x—and the different 
arrangements of the details of the Merkaba-picture, see the Introduction, sections 
13 and 14. 

The importance of these chapters consists primarily in the fact that they reveal 
a clear attempt at systematization. Beginning with ‘the wheels of the Merkaba’, 
the description proceeds from the lowest to the highest of the four classes of superior 
angels which, wanting a more adequate comprehensive appellation, may be called 
the Merkaba-angels. 'They are arranged in an order, placing the Chayyoth as the 
lowest and the Seraphim as the highest, thus: Chayyoth, Kerubim, ’Ophannim, 
Seraphim. This order is by no means the one generally accepted. In most cases 
in the earlier cabbalistic literature it seems that the writers had no clear view of 
the mutual order of the Merkaba-angels, and the cases that suggest an intended 
classification, represent, when compared, nearly all possible permutations of the 
four classes in question. Furthermore, all of them are not mentioned, in such 
classifications, some omitting the Chayyoth, others the Kerubim and so on. It 
may suffice as an illustration, to refer to the arrangement presented in ch. xxii C 2, 
where the order is as follows: ‘the Galgallim, the Kerubim, the 'Ophannim... 
the Holy Chayyoth, the 'Throne of Glory’. Cf. further the Introduction, section 
13 (1 A). 

On the other hand, in P. R. 'El. iv, we meet with an order of the four classes of 
superior angels which is identical with the order represented in this section. In 
contrast with the present system, however, P. R.' El. puts the ‘wheels of the Merkaba’ 
together with the ’Ophannim and the ‘princes’ assigned as chieftains over the resp. 
classes of angels here, do not appear there. 

(1) Above these three angels, these great princes. The beginning of the 
chapter points to a preceding description of angels. In the present context the 
opening words refer to ch. xviii. That it is highly improbable, however, that ch. xviii 
was the original antecedent of ch. xix, has been pointed out above, note on ch. 
Xvili. 24. Who are then, originally, the angels and princes referred to? No answer 
can be given to this question apart from mere conjectures. First of all, the words 
‘these three angels’ or, as the reading of D runs, “them, the two angels" sound 
like a gloss. They might, in fact, easily have been an emendation made by the 
redactor who combined ch. xix with ch. xviii. By this gloss—if our assumption is 
correct—ch. xix is made to refer to the last named princes of ch. xviit. This is 
particularly so, if the reading of D be adopted (the two princes are then, of course, 
the two Sopheriel H, ch. xviii. 23-25). Assuming that the original beginning of 
the chapter had the form ‘above these great princes’, the subject of the preceding 
angelological fragment to which this expression refers, might have been, say, the 
‘princes of kingdoms’. Now the princes of kingdoms are the subject of the last 
verse of ch. xvii. The style of ch. xvii. 8 is also similar to that of the present section. 
It opens with the phrase ‘above these’, which is the regular inceptive expression 
of all the chapters in this section. IT IS POSSIBLE THAT CH. XVII. 8 BELONGED TO THE 
SAME ANGELOLOGICAL EXPOSITION, POSSIBLE ALSO THAT IT IMMEDIATELY PRECEDED 
WHAT IS NOW CH. XIX. Further, on the connection of ch. xvii. 8 with the rest of 
that chapter, see note, ad loc. 

distinguished, honoured, noble etc. On the epithets added to the name of an 
angel-prince cf. note on ch. xviii. 7 and chh. xx. I, xxii. 1, xxv. 1 and xxvi. 1. The 
attributes are in the present case over twenty in number. This manner of excelling 
in variations of terms resembles the fashion of Hek. R. 'The words used here are 


mostly adduced from the O.T. 


68 THE HEBREW BOOK OF ENOCH [CH. XIX 


is RIKBIEL E, the great and revered prince? who is standing by the 
Merkaba. 

(2) And why is he called RIKBIEL? Because he is appointed over 
the wheels of the Merkaba, and they are given in his charge. (3) And 
how many are the wheels? Eight; two in each direction. And there 
are four winds compassing them round about. And these are their 
names: “the Storm-Wind”, “the Tempest”, “the Strong Wind", 
and “the Wind of Earthquake”. (4) And under them four fiery 


3 so D. A: ‘name’ 


Rikbiel. The names of the present section (with the exception of RADWERIEL, 
ch. xxvii) have a very simple derivation. RIKBIEL is derived from ‘ Rekeb’ (= ‘chariot’ 
= ‘ Merkaba’), CHAYYLIEL is made to correspond to ‘Chayyoth’, KERUBIEL to 
* Kerubim’, ?OPHANNIEL to ‘ Ophannim’, SERAPHIEL to ‘ Seraphim’. 

The name RIKBIEL is not given by Schwab, VA. It recurs, however, twice in 
Add. 27199. The first time it is in the quotation of vss. 2—7 of the present chapter, 
see below. The second time in Hilkoth ha Kuisse, fol. 138 a b, in a passage from an 
anonymous source, immediately following the quotation of ch. xxiii. 20 (cf. note, 
2b.) and (SOTHER ASHIEL), ch. xviii. 19 (cf. note, ad loc.), preceding the quotation 
of ch. xxii (KERUBIEL). The passage runs: “‘RikBIEL H, the great and fearful prince 
by name, is standing by the Merkaba (cf. the last words of vs. 1 here) and he is 
appointed over the eight wheels of the Merkaba, two in each direction” Since 
this passage occurs in between quotations from this book it is probably directly 
dependent upon this chapter and might be regarded as a quotation. Notice, that 
the epithet ‘‘ great and fearful prince”’ are regarded as part of the name. 

(2) In a midrashic commentary on Ezek. i. 16 in Add. 27199, fol. 81 a, there is a 
passage on RIKBIEL which appears as a literal, though unacknowledged quotation, 
of vss. 2—7 of the present chapter. 

the wheels of the Merkaba. (Hebrew: galgille ham-merkaba), wheels: 
‘galgallim’. The GALGALLIM are here, at least acc. to vss. 2 and 3, understood in 
their literal sense, although they, in vs. 7, are represented as speaking and apparently 
on a level with the four classes of Merkaba angels. Cf. for the present conception 
Mass. Hek. vii, e.g. “the wheels of the Merkaba upon which is the Throne of 
Glory”. In Alph. R. ‘Aqiba the four Chayyoth appear “from under the wheels 
of the chariot of His Throne (i.e. the Merkaba carrying the Throne of Glory)”. 
(Contrast vs. 5 here.) In other connections they are clearly represented as one of 
the angelic classes, e.g. Mass. Hek. v: “‘ In the seventh Hall are the Throne of Glory, 
the chariots of the Kerubim, the camps of the Seraphim, the ’Ophannim, the Chay- 
yoth and the Galgallim of consuming fire”. In this passage it is noteworthy that 
the ’Ophannim and the Galgallim appear as two distinct angelic classes. Originally 
the words ’Ophannim and Galgallim were, on the whole, identical notions, both 
meaning ‘wheels’. See note on ch. xxv. 5. A third significance of the Galgallim 
is ‘heavenly bodies’, mainly occurring in the later cabbalistic literature. And 
through further developments of the speculations on the Galgallim, they are again 
identified with the ’Ophannim, or, according to another trend of thoughts, the 
^Ophannim are made the rulers of the Galgallim or celestial spheres. Cf. note on 
ch. xxv. 5. 

(3) The number of the wheels is presumably derived from Ezek. i. (not x): a wheel 
in the middle of a wheel by the side of each of the four living creatures. 

four winds etc. ‘Storm-wind’ and ‘tempest’ are well-established parts of any 
descriptions of the celestial wonders. Cf. chh. xxxiv and xviti. 25. ‘Storm-wind, 
East- Wind, Strong Wind and Wind of Earthquake' are represented in ch. xxii. 


15, 3, 2 and 6. 


CH. XIX] ANGELOLOGICAL SECTION (AI) 69 


rivers are continually running, one fiery river on each side. And 
round about them, between the rivers, four clouds are planted 
(placed), and these they are: “clouds of fire”, “clouds of lamps” 
“clouds of coal”, “clouds of brimstone” and they are standing over 


against [their] wheels. 

(5) * And the feet of the Chayyoth are resting upon the wheels. 
And between one wheel and the other earthquake is roaring and 
thunder is thundering. 

(6) And when the time draws nigh for the recital of the Song, 
(then) the multitudes of wheels are moved, the multitude of clouds 
tremble, all the chieftains (shallishim) are made afraid, all the horse- 
men (parashim) do rage, all the mighty ones (gibborim) are excited, 
all the hosts (séba’im) are afrighted, all the troops (gédudim) “are in 
fear’, all the appointed ones (mémunnim) haste away, all the princes 
(sarim) and armies (chayyélim) ° are dismayed, all the servants 
(mésharétim) do faint and all’ the angels (mal’akim) and divisions 
(dégalim) travail with pain. 


4 A ins. ‘and these’ 5-5 ins. in accordance with D. A om. 6 D ins. 
“and ’Elim’ 7 80 22. A om ‘all.’ 


(4) four fiery rivers. The number ‘four’ is to correspond with the four directions, 
the four Chayyoth etc. The four fiery rivers here should be compared with the 
mention in ch. xviii. xg of ‘the four heads of the fiery river’. Cf. note, ib. The fiery 
rivers here run under the feet of the Chayyoth. Cf. the usual expression: ‘the 
fiery river goes forth from the perspiration of the Chayyoth’. The present con- 
ception of four fiery rivers is related to that of the rivers flowing between the four 
camps of Shekina as presented in ch. xxxvii. r. Cf. ib. Clouds between the rivers, 
surrounding them. Cf. ch. xxxvii. 2. The object of the ‘clouds’ is acc. to ch. 
xxiv. 2 to protect from the heat of the fire. See also ch. xxxiii. 3. 

(5) the feet of the Chayyoth are resting upon the wheels. In accordance 
with the system of the present section the Chayyoth have their place next above the 
wheels of the Merkaba. Angels standing on wheels, cf. ch. xviii. 25 and ch. xxii. 7. 

The different names of angelic classes and positions enumerated in vs. 6 are most 
of them deduced from the O.T. where they represent various divisions and orders 
within an army. This is natural from the point of view of these writers who picture 
the ‘hosts of angels’ as armies, camps and troops. The words ‘appointed ’, ‘ princes’, 
‘servants’, ‘angels’, are familiar from the other chapters of the book. Cf. chh. xiv; iv, 
xxxix; xxx, vl; see Index; the other terms are all found in the enumeration in 
Mass. Hek. v of the contents of the seventh Hall and the different angelic classes 
there (“‘armies, hosts, troops, ranks (ma‘arakoth), divisions and armies of chieftains, 
the men of war, mighty ones, powers (‘azuzoth) ta‘asumoth (Ps. Ixviii. 36) horsemen, 
the officers of armies, princes etc."). Te presentation of all the different ‘hosts’ 
and ‘princes’ has the object of enhancing the impression of the SOLEMNITY OF THE 
MOMENT, WHEN ‘THE SONG’ IS TO BE SUNG. The commotion of all heavens and all 
angels at the sound of the Trisagion is described in ch. xxxviii. Cf. also ch. xviii. 7. 
For passages recalling the present vs. see 1 En. lxi. 10, 11, 2 Em. xx. 1 seqq., 
Ma'yan Chokma, BH. i. 59, Zohar, ii. 136a b. For dégalim applied to angelic 
troops cf. Num. R. par. ii with reference to Ps. Ixviii. 18, Shir. R. on ii. 4. In the 
quotation La, fol. 81 a, only eight classes are mentioned, viz. shallishim, parashim, 
sebaim, gibborim, memunnim, sarim, mal'akim, degalim. 


70 THE HEBREW BOOK OF ENOCH [CHH. XIX, XX 


(7) And one wheel makes a sound to be heard to the other and one 
Kerub to another, one C'hayya to another, one Seraph to another 
(saying) (Ps. Ixviii. 5) '' Extol to him that rideth in ‘Araboth, his 


name Jah and rejoice before him!” 


CHAPTER XX 
CHAYYLIEL, the prince of the Chayyoth 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, 
said to me: 

(1) Above these there is one great and mighty prince. His name is 
CHAYYLIEL AH’, a noble and revered prince, a ‘glorious and’ mighty 
prince, a great and revered prince, a prince before whom all the 
children of heaven do tremble, a prince who is able to swallow up 
the whole earth in one moment (at a mouthful). 

(2) And why is he called cHarrLreL H’? Because he is appointed 
over the Holy Chayyoth *and smites the Chayyoth? with lashes of 


1—1I ins. with D (for the sake of symmetry). 2—2 ins. bom D. A om. 


(7) one wheel makes a sound to be heard to the other. After the pattern of 
Is. vi. 3: “and one cried unto another, and said etc.” A parallel to the present 
verse occurs Mass. Hek. vii: “and one Bath Ql by the side of one wheel (referring 
to the ‘wheels of the Merkaba’) and another Bath Qól by the side of another wheel ; 
in that moment one wheel causes (its voice) to be heard to another wheel with 
thunder and earthquake. ..(saying) ‘Extol to him that rideth in ‘Avaboth, by his 
name Jah, and rejoice before him’”’. The psalm here cited is the one specifically 
used in mystical interpretations. There are several cabbalistic commentaries on 
this psalm. The special attention of the mystics was drawn to this psalm already in 
the tannaitic period if not earlier. From the vs. referred to here, the name of the 
highest of the heavens, ‘Araboih, was deduced (cf. Chag. 12 b). Other passages 
of this psalm to which special interest was devoted are vss. 17 and 18. 

Elsewhere the Galgallim of the Merkaba are stated to partake in the celestial 
Qédushsha, e.g. in the quotation, YR. v. 5 b: “the wheels of the Merkaba say: 
‘Blessed be the Glory of H’ from his place etc.’”’ 

Ch. xx. (1) Above these sci/. RIKBIEL and the Galgallim of the Merkaba, described 
in the aforegoing chapter. 

Chayyliel. The name of the Prince is chosen to correspond to the word ‘ Chay- 
yoth’. It is, however, derived from Chayil ( =‘army’) rather than from Chayyd. 
In accordance with this derivation ‘CHAYYLIEL’ was probably originally the name 
of the prince over the Chaylim (= ‘the armies of angels’, cf. ch. xix. 6). A remnant 
of a tradition to this intent is perhaps the passage, occurring in Hilkoth ha Mal’akim 
La, fol. 123 a, according to which he has the function of punishing the ministering 
angels, when they do not say the Song in the right time. The ‘armies’ sometimes 
are equivalent with the ‘ministering angels’. In the same passage CHAYYLIEL is 
also the prince, appointed over the Chayyoth. 

(2) smites the Chayyoth with lashes of fire. Here, where the expression ‘smites 
the Chayyoth’ stands in juxtaposition to ‘glorifies them, when they give praise’, 


CHH. XX, XXI] ANGELOLOGICAL SECTION (AI) 71 


fire: and glorifies them, when they give praise and glory and re- 
joicing and he causes them to make haste to say ? '* Holy " and *' Blessed 
be the Glory of H’ from his place!” (i.e. the Qédushsha). 


CHAPTER XXI 
The Chayyoth 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, 
said to me: 

(1) Four (are) the Chayyoth corresponding to the four winds. Each 
Chayya is as the space of the whole world. And each one has four 
faces; and each face is as the face of the East. (2) Each one has four 
wings and each wing is like the cover (roof) of the universe. (3) And 
each one has faces in the middle of faces and wings in the middle of 
wings. The size of the faces is (as the size of) 248 faces, and the size 
of the wings is (as the size of) 365 wings. 

(4) And every one is crowned with 2000 crowns on his head. And 
each crown is like unto the bow in the cloud. And its splendour is 
like unto the splendour of the globe ‘of the sunt. And the sparks 
that go forth from every one are like the splendour of the morning 
star (planet Venus) in the East. 


3 D ins. ‘after me (Metatron)’ 
1-1 Inserted from D. A om. 


it seems that the ‘smiting’ would best be explained as referring to the punishment 
executed upon the Chayyoth, if they do not say the ‘ Holy’ in the proper manner. 
Such an idea would better harmonize with a context, where ‘ministering angels’ 
had been substituted for ‘Chayyoth’. Cf. how acc. to YR. i. 15 a, ‘‘God smites 
the Chayyoth”. 


Ch. xxi. The Chayyoth (singular form: Chayya) are the “four living creatures " 
of Ezek. i. They are, acc. to the present section, placed next above the wheels of the 
Merkaba. Acc. to ch. xxii c and Hek. R. xiii, they have their place immediately 
under the Throne of Glory, above the 'Ophannim and the Kerubim. For other 
representations see the introductory section. 

(1) The number of the Chayyoth and the faces and wings of each one is in accord- 
ance with Ezek. i. 5 seq. Like the space of the whole world, cf. ch.ix. 1, and the immense 
measures ascribed to the Chayyoth in TB. Chag. 13 a (“the feet of the Chayyoth 
are of a size like that of the seven heavens, the ankles of corresponding measure, 
the knees of corresponding measure, and so forth"). (3) Faces in the middle of 
faces etc. Cf. 'the heart in the middle of the heart of the lion (i.e. one of the 
four Chayyoth)’ in ch. xv B. The conceptions have probably been developed by 
force of analogy from Ezek. i. 16 )* 8 wheel in the middle ofa wheel’). The numbers 
‘248’ and ‘365’ correspond to the nurnber of positive and negative laws resp. Cf. 
ch. xxxiii. 4. (4) crowned with 2000 crowns. Crowns are regular attributes of 
high angels, cf. note on chh. xii. 3, xviii. 1. 


THE HEBREW BOOK OF ENOCH [CH. XXII 


72 


CHAPTER XXII! 


KERUBIEL, the Prince of the Kerubim. 
Description of the Kerubim 


R. Ishmael said: Metatron, the angel, the Prince of the Presence, 
said to me: 

(1) Above these !? there is one prince, noble, wonderful, strong, and 
praised with all kinds of praise. His name is KERUBIEL H’, a mighty 
prince, full of power and strength 


B: 

a prince of highness, and with 
him (there is) a righteous prince, 
of righteousness, and with him a 
holy prince, of holiness, and with 
him (there 1s) a prince 


AD: 

a prince of highness, and High- 
ness (is) with him, a righteous 
prince, and righteousness (is) 
with him, a holy prince, and hoh- 
ness (is) with him, a prince 


glorified in (by) thousand hosts, exalted by ten thousand armies. 

(2) At his wrath the earth trembles, at his anger the camps are 
moved, from fear of him the foundations are shaken, at his rebuke 
the ‘Araboth do tremble. 


1 Here B continues. 1a D: ‘the Chayyoth’ 


Ch. xxii. (1) Kerubiel. In this form the name is not found in Schwab, VA. Cf. 
however, KRBIEL, p. 157, ib., and Kerubyah, ib. 

In Hilkoth ha Kisse, Add. 27199, fol. 138 b, after mention being made of SOTHER 
'ASHI' EL (cf. xviii. 19) and RIKBIEL (ch. xix), there occurs a summary of the functions 
ascribed to KERUBIEL, a passage which is apparently drawn from vss. 1, 3—5, 7-9, 
of the present chapter. 

A similar abridged quotation (ba'arikut mizzeh ham mal'ak) occurs in YR.1. 54 a, 
from Söde Räzä, a quotation which is important, because it begins with Gen. 
v. 24, also forming the beginning of the present book, a fact which shows that the 
compiler of the Söde Räzä used as one of his sources an Enoch-fragment or a book of 
Enoch which contained descriptions of Kerubiel, and, by consequence, probably also tlıe 
essential parts of the angelological section of the present book. 

In Widduy Yaphe (Add. 15299, fol. 133 b) he appears at the head of the Kerubim : 
as here, but ib. fol. 134 b he is in common with SERAPHIEL (ch. xxvi. 8), represented 
as one of the twenty-six angels ‘who carry the Merkaba’. 

In the enumeration of different classes of angels which is given in Mass. ' Asilut 
(frequently referred to in notes and Introduction), the ‘prince of the Kerubim’ 
is called * KERUBIEL '. 

Even so in S. ha Chesheg (Add. 27120, fol. 14 b) KERUBIEL is introduced as the 
angel appointed over the Kerubim. 

Acc. to 1 En. xx. 7, the prince of the Kerubim is GABRIEL, and acc. to Zohar, 
Ex. 43 (JE), this function is assigned to ‘KERUB’. 

The variant reading of B is most likely due to a false punctuation and subsequent 
transposition of the word ‘“tmmd’ (= ‘with him’). 


CH. XXII] ANGELOLOGICAL SECTION (A1) 73 


(3) His stature is full of (burning) coals. The height of his stature 
is as the height of the seven heavens the breadth of his stature is as 
the wideness of the seven heavens and the thickness of his stature 


is as the seven heavens. 

(4) ?The opening of his mouth is like a lamp of fire?. His tongue 
31s a consuming fire®. His eyebrows are like unto the splendour of 
the lightning. His eyes are like sparks ‘of brilliance*. His coun- 
tenance is like a burning fire. 

(5) And there is a crown of holiness upon his head on which 
(crown) the Explicit Name is graven, and lightnings go forth from it. 
And the bow of Shekina is between his shoulders. 


(6) AD: B: 
And his sword is upon And his sword is like unto a lightning; 
his loins and his arrows? and upon his loins there are arrows like 


2-2 B: ‘from his mouth there burns as it were a lamp of fire’ D: ‘the opening 
of his mouth burns like a lamp of fire’ 3-3 so B. AD: ‘consumes fire’ 
4-4 B omits. 5 D: ‘arrow’ 


(3) His stature etc. The simpler reading of Hilkoth Kisse (see above) might 
with advantage be adopted: “his stature is as high as the seven heavens and the 
thickness of his stature is as the width of the sea". On the measures of high angels 
cf. ch. ix. 1, xxi. r and notes. Also ch. xlviii C 5. | 

(4) The opening of his mouth is like a lamp of fire etc. The description of 
the body of this angel-prince is in the usual terms conveying that he is wholly made 
up of fire. The substance of the angels’ body is regularly fire. So it is said in 2 En. 
xxix. I, 3, with regard to God's creation of the angels: “for all the heavenly hosts 
I (God) fashioned a nature like that of fire: their weapons are fiery, their garment 
is a burning flame...". Descriptions of this kind are frequent. Cf. 2 En. i. 5 
(“their faces shone like the sun, their eyes like burning lamps, fire came forth from 
their lips...their wings were brighter than gold"). Cf. also Chibbut ha Qeber, i, 
Mass. Hek. iv, Rev. xix. 11-15. 

Occasionally one finds the statement that some angels are made of water in 
contrast with others who are made of fire or that the angels in general are composed 
of fire and water. E.g. Midrash ‘Asereth haDébdroth, pp. 64 seqq., BH. (on the 
contents of ‘Araboth): ‘‘the angels are made of fire and water, and there is peace 
between them etc.", based on Job xxv. 2. Cf. ch. xlii. 

(s) And there is a crown of holiness upon his head. The term ‘crown of 
holiness’ instead of the more usual ‘crown of glory’, probably with reference 
to the attribute of ‘holiness’ conferred upon this prince in vs. I. 

on which the Explicit Name is graven. Cf. ch. xii. 1 and note, also ch. xxxix. 1. 
Acc. to Shir Rabba, i, the explicit name was engraved on the crowns given to the 
Israelites at mount Sinai. 

the bow of Shekina. The (heavenly counterpart of) the ‘bow in the cloud’ 
is probably meant. This has become a regular part of the speculations on the 
heavenly splendours, cf. ch. xxii c 4, 7. Then also it is understood as referring to 
the angel’s weapon. 

(6) his sword is upon his loins. Sword is a frequent concomitant attribute of 
the angel of death or of the angels of destruction. Cf. Rev. R. Joshua ben Levi, 
BH. ii. 48. 


4 THE HEBREW BOOK OF ENOCH [CH. XXII 


are like lightnings in his unto a flame, and upon his armour and 
girdle. And a shield of shield there is a consuming fire, and upon 
consuming fire (is)on his his neck there are coals of burning juniper 
neck and coals of juniper and (also) round about him (there are 
are round about him. coals of burning juniper). 


(7) And the splendour of Shekina is on his face; and the horns of 
majesty on his wheels; and a royal diadem upon his skull. 

(8) And his body is full of eyes. And wings are covering the whole 
of his high stature (lit. the height of his stature is all wings). 

(9) On his right hand a flame is burning, and on his left a fire is 
glowing; and coals are burning from it°. And firebrands go forth 
from “his body’. And lightnings are cast forth from his face. With 
him there is alway thunder upon (in) thunder, by his side there 1s 
ever earthquake upon (in) earthquake *. 

(Io) And the two princes of the Merkaba are together “with him’. 


6 so B. A: ‘from his body? D: ‘from him’ 7-7so BD. A:‘ him’ 8-8 lit. 
‘the two princes of the Merkaba are in his place’ B reads: ‘are of his size 
(like his stature)’ 


(7) the splendour of Shekina is on his face. On the conception of the splen- 
dour of Shekina see Abelson, Jmmanence, pp. 85-89, and cf. note on ch. v. 4. 
When it is said to be on the face of KERUBIEL here, it is to be understood as a 
reflection of God’s glory, in analogy with the ‘glory’ that the first Adam possessed 
before his fall (Ber. R. xii) and which is to be restored to the righteous in the 
world to come (cf. Alph. R. ‘Aqiba, letter Kaph, beg.). 

horns of majesty on his wheels. The angels are often depicted as horned, cf. 
vs. 13 (horns of glory) and ch. xxix. 2 (horns of splendour). Horned angels are 
referred to in Mass. Hek. v (angels of horns of majesty: ba‘alé qarné hdd). Instead 
of ‘on his wheels’ one would have expected ‘on his head’. Cf. vs. 13. No doubt 
the angel was imagined as having ‘wheels’, but it is possible that the reading here 
is corrupt (V ofan’ as a synonym of ‘galgal’ having been put in the place of the latter?). 
But cf. Ezek. x. 12. For Messiah ben Joseph as ‘horned’ cf. note on xlv. 5. 

(8) his body i is full of eyes. The angels have eyes all round to be able to see 
without turning: “there is no back in heaven” (Chag. 15 a). The passage forming 
the point of support is such a one as Ezek. x. 12. Cf. further chh. ix. 3, xxv. 2, 6, 
xxvi. 6, Hek. R. xxii. wings are covering the whole of his high stature. Cf. ch. 
ix. 2, Heh. R. ib. For vss. 8 and 9 in general cf. Chibbut ha Qeber, i. 

(10) the two princes of the Merkaba. Cf. ch.i.7. The princes of the Merkaba 
are carrying the Merkaba acc. to Widduy Yaphe, fol. 133 b. ‘The princes of the 
Merkaba’ are on the level with MIKAEL, GABRIEL, METATRON and SANDALPHON in 
so far as they, in contrast to other angels, are exempt from being burnt in the 
fiery river and ‘created anew’ acc. to .Stuai, quoted by the Smaller Yalqut Re’ubeni 
under ‘Mal’ak’. In Alph. R. ‘ Agiba, letter Mem, BH. iii, they are one of the highest 
classes of angels; together with the Chayyoth they minister by the Merkaba. In 
Midrash Sar Tora, BH. iii, Hek. R. xxx, an angel, called sırBIEL, is defined as “one 
of the princes of the Merkaba”. 


* The literal translation ‘thunder in thunder’ etc. is presumably that which 
best corresponds to the idea in the mind of the writer: that thunder was thundering 
from the midst of thunder, earthquake roaring from the midst of earthquake. 


CH. XXII] ANGELOLOGICAL SECTION (A 1) 75 


(11) Why is he called KERUBIEL °H’, the Prince’. Because he is 
appointed over ‘the chariot of the Kerubim. And the mighty Kerubim 
are given in his charge. And he adorns” the crowns on their heads 
and polishes the diadem upon their skull. 

(12) {He magnifies the glory of their appearance.! And he glori- 
fies? the beauty of their majesty. * And he increases the greatness of 
their honour. He causes the song of their praise to be sung. He 
intensifies their beautiful strength. He causes the brilliance of their 
glory to shine forth. He beautifies their goodly mercy and loving- 
kindness. He frames the fairness of their radiance. He makes their 
merciful beauty even more beautiful. He glorifies their “upright 
majesty*, He extols the order of their praise, to stablish the dwelling- 
place of him **who dwelleth on the Kerubim ". 

(13) And the Kerubim are standing by the Holy Chayyoth, 

and their wings are raised up to their heads (lit. are as the height 

of their heads) 

and Shekina is (resting) upon them 

and the brilliance of the Glory is upon their faces 

and song and praise in their mouth 

and their hands are under their wings 

16and their feet are covered by their wings" 

and horns of glory” are upon their heads 

and the splendour of Shekina on their face 

and Shekina is (resting) upon them 


9-9 D om. 1o-10 B: ‘the chariots of the Chayyoth. And he adorns the 
majesty and’ 11~11 Bom. 12 so D. AB: ‘hastens’ 13 BD ins. ‘he 
increases their beauty’ 14-14 B: ‘majestic strength’ 15-15 D: ‘song 
of praise’ 16-16 B om. 17 B: ‘majesty’ 


In the two latter of these instances the ‘princes of the Merkaba’ are clearly 
indicated as more than two in number. Confer further on ch. 1. 7 (‘the princes of 
the Merkaba and the flaming Seraphim’). | 

The expression ‘are on his place’ or ‘are together with him’ is perhaps a sign 
that the princes of the Merkaba had a function or occupied a position here ascribed 
to KERUBIEL or the Kerubim, a view which the writer tried to harmonize with his 
own in this way. 

(11) KERUBIEL is the prince of the Kerubim. The Kerubim described here are 
“the four Kerubim” (Ezek. x). In the Pseudepigrapha they are mentioned, esp. in 
Apoc. Moses and 1 En. and 2 En. Further see the introductory section. mighty 
Kerubim is the expression used also in Mass. Hek. iv. chariot(s) of the 
Kerubim, also ch. xxiv. 1. Cf. Apoc. Mosis, xxii. 3 ("when God appeared in 
paradise, mounted on the chariots of his Kerubim "), and zb. xxxviii. 3. 

(13) and Shekina is resting upon them and the. . .Glory is upon their faces. 
Cf. Ezek. x. 18. ‘The brilliance of the Glory’ is the resplendence of the ‘Glory’ of 
Shekina. their hands are under their wings, perhaps deduced from Ezek. 
x. 7. their feet are covered etc. obviously from Is. vi. 2. horns of glory 


76 THE HEBREW BOOK OF ENOCH [CHH. XXII, XXIIB 


and sapphire stones are round about them 

and columns of fire on their four sides 

and columns of firebrands beside them. 

(14) There is one sapphire on one side and another sapphire on 
another side and under the sapphires” there are coals of burning 
juniper. | 

(15) And one Kerub is standing in each direction but the wings of 
the Kerubim compass each other above their skulls in glory ; and they 
spread them to sing with them a song to him that inhabiteth the 
clouds and to praise with them the fearful majesty of the king of 
kings. 

(16) And KERUBIEL H’, the prince who is appointed over them, he 
arrays them in comely, beautiful and pleasant orders and he exalts 
them in all manner of exaltation, dignity and glory. And he hastens 
them—in glory and might—to do the will of their Creator every 
moment. For above their lofty heads abides continually the glory 
of the high king? * who dwelleth on the Kerubim”’. 


CHAPTER XXII Bs 


L(mr) following after the B: 
rec. of ch. xxiiC. vss. 1-3 R, Ishmael said to me: Metatron, the 


(middle): angel, the Prince of the Presence, said 
to me: | 
(1) And there ts a court (1) How are the angels standing on 


before the Throne of Glory, high? He said: Like a bridge that is 


18-18 ins. with DB. 4 om. 19-19 so D. B: ‘the sapphire’ A: ‘their 
sapphires’ 20-20 so DB. A: ‘a great glory of the king’ 


Cf. vs. 7. sapphire stones. Cf. Ezek. i, etc. (vs. 26). columns of fire on their 
four sides. Cf. Ezek. x. 7. 

(15) spread them to sing with them. The Kerubim are represented as singing 
with their wings. The ‘sound’ or ‘ voice of the cherubims’ wings’ of Ezek. x. 5 is 
interpreted as the sound of a song. Acc. to Hek. R. xi. 4: “the wings of the Chayyoth 
are full of rejoicing.” The Kerubim themselves are singing acc. to vs. 13. Cf. 2 En. 
xix. 6 e.a. ( the indescribable singing of the host of the Cherubim”’). 

(16) Cf. chh. xxv. 5, xxvi. 8. 


The additional fragments, here marked chh. xxii B and xxii C, follow in B 
immediately after ch. xxii, Another recension of ch. xxii c occurs in Add. 27199, 
fol. 78 a, referred to here as ‘L(o)’ or ‘Lo’. In the same ws. fol. x26 a (Helak 
Merkaba) there is a third recension, containing a version of ch. xxii c 1-3 (middle), 
followed by a piece parallel to but differing markedly from ch. xxii B 1, 3, 4: ‘Lmr’. 

(x) there is a court before the Throne of Glory (Lmr). The place of God’s 
manifestation in the highest heavens is depicted in the simile of the innermost part 


MERKABAH (ADDITIONAL) 77 


placed over a river so that every one can 
pass over it, likewise a bridge 1s placed 
from the beginning of the entry to the 
end. (2) And three ministering angels 
surround it and utter a song before 
YHWH, the God of Israel. And there 
are standing before 1t lords of dread 
and captains of fear, thousand times 
thousand and ten thousand times ten 
thousand in number and they sing pratse 
and hymns before Y HWH, the God of 
Israel. 

(3) Numerous bridges are there: 
bridges of fire and numerous bridges of 
hail. Also numerous rivers of hail, 
numerous treasuries of snow and nume- 
rous wheels of fire. 

(4) And how many are the ministering 
angels? 12,000 myriads: six (thousand 
myriads) above and six (thousand 
myriads) below. And 12,000 are the 
treasuries of snow, six above and six 
below. And 24 myriads of wheels of 
fire, 12 (myriads) above and 12 (myriads) 
below. And they surround the bridges 
and the rivers of fire and the rivers of 
hail. And there are numerous minis- 
tering angels, forming entries, for all 


CH. XXII 5] 


(2) which no seraph nor angel 

can enter, and it is 36,000 
myriads of parasangs, as 11 1s 
written (Is. vi. 2): “and the 
Seraphim are standing above 
him” (the last word of the 
scriptural passage being E 
[numerical value: 36]). 


(3) As the numerical value 


of 5 (36) is the number of the 
bridges there. 


(4) And there are 24 my- 
riads of wheels of fire. And 
the ministering angels are 
12,000 myriads. And there 
are 12,000 rivers of hail, and 
12,000 treasuries of snow. 

And in the seven Halls are 
chariots of fire and flames, 
without reckoning, or end 
or searching. (Lmr. ends 
here.) 


of a Sanctuary. The seventh Hall is called ‘the Holy of Holies’. The entry (B), 
then, is the entry of the innermost part of the sanctuary. The conception of ‘bridges’ 
. in heaven is attested in Hek. R. BH. iii. 93. They are the bridges that are placed 
over the fiery rivers (cf.ib.). (2) three ministering angels. Probably the leaders 
of the song-uttering angels, who sometimes are represented as three, usually as four 
(cf. note on ch. xxxv. 3). lords of dread and captains of fear. Guardian 
angels who inspire dread and fear, cf. Rev. Moses, YR. ii. 66 b (“I saw the 
angels of dread who surround the Throne’). thousand times thousand etc. 
Derived from Dan. vii. 10. Cf. chh. xxxv. 6, xxxvi. 1, Zohar, ii. 252 b. 

(3, 4) rivers of fire, rivers of hail. Cf.ch.xlii.1,7. wheels (galgallim) of fire. 
The wheels of fire are possibly conceived of as angelic beings. Cf. Zohar, ii. 252 b 
(in the fourth Hall): “under the Chayyoth are four Seraphim (cf. vs. 1 acc. to Lmr) 
...from these four Seraphim...there go forth flames of fire and from these flames 
are made 72 galgallim burning in the fire and from that fire is made the Nehar 
di-Nur". the treasuries of snow are usually said to be ‘under the throne’. 
six above and six below etc. ‘Above’ and ‘below’ probably in relation to the 


78 THE HEBREW BOOK OF ENOCH [CH. XXIIB 


the creatures that are standing in the midst thereof, corresponding to 
(over against) the paths of Ragia‘ Shamayim. 

(5) What doeth YHWH, the God of Israel, the King of Glory? The 
Great and Fearful God, mighty in strength, doth cover his face. 

(6) In ‘Araboth are 660,000 myriads of angels of glory standing 
over against the Throne of Glory and the divisions of flaming fire. And 
the King of Glory doth cover His face; for else the ‘Araboth Raqia' 
would be rent asunder in its midst because of the majesty, splendour, 
beauty, radiance, loveliness, brilliancy, brightness and excellency of the 
appearance of (the Holy One,) blessed be He. 

(7) There are numerous ministering angels performing his will, numerous 
kings, numerous princes in the ‘Araboth of his delight, angels who are 
revered among the rulers in heaven, distinguished, adorned with song 
and bringing love to remembrance: (who) are affrighted by the splendour 
of the Shekina, and their eyes are dazzled by the shining beauty of their 
King, their faces grow black and their strength doth fail. 

(8) There go forth rivers of joy, streams of gladness, rivers of rejoicing, 
streams of triumph, rivers of love, streams of friendship—(another 
reading :) of commotion—and they flow over and go forth before the 
Throne of Glory and wax great and go through the gates of the paths 
of ‘Araboth Raqia‘ at the voice of the shouting and musick of the 
CHAYYOTH, at the voice of the rejoicing of the timbrels of his 'OPHANNIM 
and at the melody of the cymbals of His Kerubim. And they wax great 
and go forth with commotion with the sound of the hymn: “HOLY, HOLY, 
HOLY, IS THE LORD OF HOSTS; THE WHOLE EARTH IS FULL OF HIS 
GLORY |" 


bridges. for all the creatures that are standing in the midst thereof.... 
The ‘creatures’ probably refer to human beings, perhaps the souls or spirits who 
are ascending towards their abode near the Throne of Glory, i.e. after death. It is 
improbable that the Yoréde Merkaba are meant here. The angels are placed so as 
to form an entry, through the midst of which the souls proceed. 

(6) the king of Glory doth cover His face.... This part of the verse recurs 
literally identical in Hek. R. xi, BH. iii. 92, and Or. 6666, fol. 4b. the veil with 
which the Most High covers his face is often identified with the Pargod, cf. on 
ch. xlv. 1. Cf. also Mass. Hek. iii and Chag. 12 b. 

(8) There go forth rivers of joy etc. The whole of this verse recurs in Hek. R. 
viii. 4, BH. iii. go, Or. 6666, fol. 3a. Only the very last sentence is somewhat 
different in Hek. R.: “ (go forth with commotion) with Qédushsha, at the hour when 
Israel say before Him: ‘HOLY, HOLY, HOLY etc.’ as it is written (Is. vi. 3) HOLY, 
HOLY, HOLY”. In common with the rest of the book this chapter makes no reference 
to the O&dushsha chanted by the congregation on earth. 


CH. XXIIC] MERKABAH (ADDITIONAL) 79 


CHAPTER XXII c 
(in B, Lo and Lmr) 


Lh. 
oR. Ishmael said: Metatron, the Prince of the Presence said to me:° 


(1) What is the distance between one bridge and another? 12 myriads 
of parasangs. "Their ascent is 12 myriads of parasangs, and their descent 
12 myriads of 207050051. 5 

(2) (The distance) between the rivers of dread and the rivers of fear is 
22 myriads of parasangs; between the rivers of hail and the rivers of 
darkness? 46 myriads of parasangs; between the chambers* of lightnings 
and the clouds of compassion® 42, myriads of parasangs; 9 "between the 
clouds of compassion® and the Merkaba 84. myriads of parasangs ; between 
the Merkaba and the Kerubim 148% myriads of parasangs’; between 
the Kerubim and the ’Ophannim 24 myriads of parasangs; between the 
Ophannim and the chambers of chambers 24. myriads of parasangs; ° 
between the chambers of chambers and the Holy Chayyoth 40,000 
myriads of parasangs; between one wing (of the Chayyoth) and another 


o-o Lo: ‘R, Ishmael said’ Lmr om (follows upon a par. to ch. xxxvii). i-i L(o): 
‘(12 myriads of parasangs) in their ascent and 12 myriads of parasangs in their 
descent. 12 myriads of parasangs’ corr. L(mr) om. 2 Lmr adds: ‘and there 
are the rivers of dread’ ‘3 Lmr: ‘snow’ 4 Lmr: ‘orders’ 5 Lo: 
‘heat’ Lmr: ‘consolation’ 6 Lmr ins. the gloss: ‘(why) clouds of con- 
solation? Because they console the Glory (the Most High)’ 7-7 Lo om. 
8 Lmr: ‘consolation’ 8a Lmr: ‘185’ 9 Lnr ins. the explanatory gloss: 
‘and in these chambers are honour and majesty. This is the mystical meaning (of 
the passage Ezek. i. 16), and the appearance of the ’Ophannim and their work’ 
10-10 so with Limr and Lo. B: ‘1000’ 


Ch. xxii C. (1) What is the distance between one bridge and another? 
12 myriads of parasangs. The present chapter is mainly concerned with measures 
and distances. This was an early theme of the mystical traditions. A striking 
parallel is the well-known passage in Chag. 13 a (the distances between the heavens 
and the measures of the different parts of the body of the Holy Chayyoth). It was 
probably referred to as Seder Shi‘urin. Cf. the Shi‘ur Qéma. The latter part of 
vs. I is a variant of the former part. (2) Vss. 2 and 3, by way of an exposition of 
the distances and measures gives a definite Merkaba-picture. The order is from 
the lower to the highest parts: rivers of dread—rivers of fear—rivers of hail—rivers 
of darkness—chambers of lightnings—clouds of compassion—the beginning of the 
Merkaba proper—the Kerubim—the ’Ophannim—the chambers of chambers—the 
Holy Chayyoth—the Throne. It will be seen that this order is entirely different 
from that implied in the angelological section, chh. xix-xxii, xxv seqq., and also 
from that of ch. xxxiii. 2 seqq. In placing the Chayyoth next to the Throne as the 
highest of the Merkaba-angels, this fragment agrees with Hek. R. xiii and the 
regular representation of Zohar, and also with the passage Chag. 13 a, referred to 
above. When it is said: “the Holy Chayyoth carry the Throne of Glory”, this does 
not necessarily imply the Chayyoth being designed as the highest of the Merkaba- 
angels; the other classes may be conceived of as surrounding the Throne (cf. ch. 
. xxxiii. 2, 3). The chambers of chambers are here the treasuries and storehouses 
of the Most High. 


8o THE HEBREW BOOK OF ENOCH [CH. xxi c 


12 myriads of parasangs; “and the breadth of each one wing is of that 
same measure; and the distance between the Holy Chayyoth and the 
Throne of Glory ts 30,000 myriads of parasangs™. 

(3) And from the foot of the Throne to the seat there are 40,000 
myriads of parasangs“. And the name of Him that sitteth on it: let the 
name be sanctified! 

[(4) And the arches of the Bow are set above the ' Araboth, and they 
are 1000 thousands and 10,000 times ten thousands (of parasangs) high. 
Their measure ts after the measure of the 'Irin and Qaddishin (Watchers 
and Holy Ones) ®. As it is written (Gen. ix. 13) “My bow I have set 
in the cloud”. It is not written here “I will set” but “I have set”, 
(1.e.) already, clouds that surround the Throne of Glory. As His clouds 
pass by, the angels of hail (turn into) burning coal. 

(5) And a fire of the voice goes down from by the Holy Chayyoth. 
And because of the breath of that voice they “run” (Ezek. 1.14) to another 
place, fearing lest 1t command them to go; and they “return” lest it 
injure them from the other side. Therefore "they run and return” 
(Egek. i. 14). 

(6) And these arches of the Bow are more™ beautiful and radiant 
than the radiance of the sun during the summer solstice. And they are 
whiter than a flaming fire and they are great and beautiful. 

(7) Above the arches of the Bow? are the wheels of the 'Ophannim. 


11-11 Lmr: ‘and the same (measure) is its length and its breadth’ 12-12 SO 
with Lnr. Lo: ‘30 myriads of parasangs’ B: ‘of that same measure’ 
13-13 Lmr: ‘where He is seated’ 14. Lmr continues here with a parallel to 
ch. xxii C, see text 7b. 15 Lo ins. the gloss: ‘and this is what the poet lays 
down: the arches of the Bow with the wing(s) of the dragon’ 16 Lo om. 
17 Loom. 18 Lo: ‘as’ 19-19 Lo om. 


(3) from the foot of the Throne etc. The R. Aqiba version of Shi‘ur Qoma 
has: “‘from the seat of His Glory (Yaqar, not Kabod) downwards is (a distance of) 
118,000 parasangs”’ (half the numerical value of ’N3 37, “and of great power”’: 
Ps. exlvii. 5). Cf. Hek. R. x, BH. ili. gr (“from His Throne of Glory upwards is 
a distance of 180,000 myriads of parasangs "). | 

Vss. 4-7 cannot be harmonized with the Merkaba-picture of the preceding verse. 
They are in reality a mystical commentary on Ezek. i. 14 seqq., starting from the 
conception of the Celestial Bow, brought about by the combination of Gen. ix. 13 
with Ezek. i. 28. Also in Zohar, i.71 b, the passage Gen. ix. 13 is used to elucidate 
the mystical meaning of passages in the first chapter of Ezekiel. These vss. may 
have been added here on account of the reference to ‘measures’ in vss. 4 and 7. 
after the measure of the ‘Irin and Qaddishin. Cf. Rev. xxi. 17. The measures 
laid down in ‘ Shi‘ur Qoma’ are said 1b. to be acc. to the measures of the Most High, 
to whom a span (zéret) means the distance from one end of the world to the other. 
- For the ‘Jrin and Qaddishin see ch. xxviii. Vs. 4 recurs in S. Raziel, 30 a, preceding 
Shi*ur Qoma. (5) a fire of the voice etc. is an allusion to the Qol H%nulla 
of Ezek.i.24. It is here conceived of as a Divine Voice. The Voice goes forth in fire. 
The Chayyoth fearing the fire: cf. Hek. R. BH. iii. 104. (7) vs. 7 recurs in 
S. Raziel, 4a. 


CHH. XXII C, XXI] MERKABAH ETC. 51 


T'hetr height is 1000 thousand and 10,000 times 10,000 units of measure 
after the measure of the Seraphim and the Troops (Gédudim).| 


CHAPTER XXIII 
The winds blowing ‘under the wings of the Kerubim’ 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 

(1) There are numerous winds blowing under the wings of the 
Kerubim. | 

There blows “‘the Brooding Wind", as it is written (Gen. 1. 2): 
“and the wind of God was brooding upon the face of the waters ". 

(2) There blows “the Strong Wind'”, as it is said (Ex. xiv. 21): 
“and the Lord caused the sea to go back by a strong east wind all that 
night”. 
I Ins. with BDE. Aom. Econtinues here. DE put at the beginning of this chapter 
as heading, ‘Order of the winds’. 

CHIH. XXIII, XXIV. 
Merkaba. The MM and MIIM. 


Chh. xxiii and xxiv stand out by themselves from the rest of the book. 
lhey are nearest akin to the chapters describing the heavens from their quasi- 
physical aspects, and can therefore conveniently be reckoned as belonging to 
section 6. (See the survey of the contents of the present book.) The different 
‘winds’ and ‘chariots’ are enumerated. Their names are deduced from passages 
of the O.T. where the words ‘rtidch’ resp. ‘merkaba’, ! rékeb! or similar occur in 
different connections or with different attributes. 

An almost literal parallel to ch. xxiii, although in a shorter form (the winds 
are reduced to eight), is found, YR. i. 9 a, quoted from Sddé Raza: “There 
are eight winds. The first is ‘the wind of Jealousy’, as it is written (Gen. vi. 3), 
‘My wind shall not always strive with man’, the second is ‘the Wind blowing in 
the world’, as it is written (Gen. i. 2): ‘the wind of God was brooding upon the 
face of the waters’; the third is ‘the angel-wind’ as it is written (1 Kings xix. 11): 
“but the Lord was not in the wind’, etc." As the word for ‘wind’ is also that for 
‘spirit’, in all passages referred to here, where the English version has ‘spirit’, 
this word has been replaced by ‘wind’ in accordance with the significance ‘ riidch’ 
has assumed throughout the chapter. 

Parallels for the present method of deriving ‘names’ of different heavenly objects 
from O.T. passages and enumerating them are found in Mass. Hek. i and in Alph. 
R. ‘Aqiba, letter Zain. 

In Mass. Hek. i it is the Thrones of the Holy One, blessed be He, which are 
dealt with according to this principle. The wording is almost literally the same as 
that of the present chapters. ‘‘ Numerous thrones has the Holy One, blessed be He. 
He has ‘the Established Throne’ as it is written....He has ‘the Throne of Justice 
and Righteous-ness’....He has the Throne of Loving-kindness....He has the 
Throne of Yah, as it is written (Ex. xvii. 16): ‘ Because a hand is lifted up upon the 
throne of Yah’. (Cf. ch. xxiv. 20 here), etc." 

In Alph. R. ‘Agiba, ib. the ‘keys of the Holy one’ are the objects. The ‘winds’, 
‘chariots’, ‘thrones’ and ‘keys’ of the said passages are to be understood in their 


literal sense. 
Ch. xxiii. (1) blowing under the wings of the Kerubim. This trait forms 


OMB 6 


82 THE HEBREW BOOK OF ENOCH _[CH. XXII! 


(3) There blows “the East Wind!” as it is written (Ex. x. 13): 
“the east wind brought the locusts ” 

(4) There blows ''the Wind of Quails?" as it is written (Num. 
xi. 31): " And there went forth a wind from the Lord and brought 
quails” 

(5) There blows “the Wind of Jealousy” as it is written (Num. 
v. 14): “And the wind of jealousy came upon him”’ 

(6) There blows the “ Wind of Earthquake " as it is written (1 Kings. 
xix. 11): ‘‘and after that the wind of the earthquake; but the Lord was 
not in the earthquake " 

(7) ‘There blows the “Wind of FH" ?as it is written (Ex. xxxvii. 1): 
“and he carried me out by the wind of H and set me down ” | 

(8) There blows the *' Evil Wind "? as it is written (1 Sam. xvi. 23): 
“and the evil wind departed from him. 

(9) There blow the “Wind of Wisdom” °and the “Wind of 
Understanding” and the “ Wind of Knowledge” and the “Wind of 
the Fear of H'"* as it is written (Is. xi. 2): '' And ®the wind of® H’ 
shall rest upon him; "the wind of wisdom and understanding, the 
wind of counsel aad might, the wind of knowledge and of the fear 
of H'". 

(10) There blows the ‘\ Wind of Rain”, as it is written (Prov. xxv. 
23): “the north wind bringeth forth rain ” 

(11) There blows the '' Wind of Lightnings ", as it is written (Jer. x. 
13, li. 16): “he maketh lightnings for the rain and bringeth forth 
the wind out of his treasuries ” 

(12) *'There blows the “Wind, Breaking the Rocks”, as it is 
written (1 Kings xix. 11): "the Lord passed by and? a great and 
strong wind (rent the mountains and brake in pieces the rocks before 
the Lord) ".9^ 7 

(13) There blows the ‘Wind of Assuagement of the Sea”, as it 
is written (Gen. viii. 1): and God made a wind to pass over the 
earth, and the waters assuaged ". 


1 Ins. with BDE. A om. 2 E: ‘Day’ corr. 3-3 Eom. 4. B quotes 
I Sam. xvi. 14: ‘and an evil wind from the Lord troubled him’ 5-5 B: ‘and 
the wind of counsel and might" and "126 wind of knowledge and fear of H’’’’ 
E: ‘and Understanding,” “the wind of counsel and might”, “the wind of know- 
ledge and fear”? 6-6 so BDE. A om. 7—7 B om. from ‘the wind of 
wisdom etc.’ vs. 9 to the end of vs. 12. 8-8 E om. ọ so D. AB: ‘in’ 


the point of connection with ch. xxii, treating of the Kerubim. (6) and after 
that the wind... . The scriptural verse in question is interpreted in a sense different 
from the ו‎ ( but the Lord was not in the wind : and after the wind an earth- 
quake, etc.), in order to furnish the notion ‘wind of earthquake’. 


CH. XXIII] MERKABAH ETC. Ä 83 


(14) !T'here blows the “Wind of Wrath”, as it is written (Job 
i. 19): “and behold there came a great wind from the wilderness and 
smote the four corners of the house and it fell’. 

(15) There blows the  Storm-Wind ”, as it is written (Ps. cxlviii. 8): 
“Storm-wind, fulfilling his word ". 

(16) And Satan is standing among these winds, for ‘‘storm-wind ” 
is nothing else but ‘‘ Satan ”®, and all these winds do not blow but 
. under the wings of the Kerubim, as it is written (Ps. xviii. 11): “‘and 
he rode upon a cherub and did fly, yea, and he flew swiftly upon the 
wings of the wind”. 

(17) And whither go all these winds #? The Scripture teaches us, 
that they go out from under the wings of the Kerubim and descend 
on the globe of the sun, as it is written (Eccl. i. 6): ‘The wind goeth 
toward the south and turneth about unto the north; it turneth about 
continually in its course and the wind returneth again to its circuits ” 
And from the globe of the sun they return and descend upon [!sthe 
rivers and 5 the seas, upon] the mountains and upon the hills, as it 
is written (Am. iv. 13): ‘For lo, he that formeth the mountains and 
createth the wind ". 

(18) And from the mountains and the hills they return and descend 
to the seas and the rivers; and from the seas and the rivers they return 
and descend upon 1” 1 (the) cities and provinces; and from the cities 
and provinces they return and descend into the Garden, and from 
the Garden they return and descend to Eden, as it is written (Gen. 
iii. 8): “walking in the Garden in the wind of day". And in the 
midst of the Garden they join together and blow from one side to 


10-10 B om. 11 DE add: ‘and Sorrow’ 12-12 so D. BE om. A: ‘for 
Satan has no wind (spirit?)’ 13 BDE add: ‘(when) descending’ 14-14 SO 
DE(B). A om. 15 A ins. ‘in the Garden and from the Garden and into’ 
16-16 B om. 17 DE ins. ‘the country and from the country they return and 


descend upon’ 


(16) Satan is standing among these winds etc. Satan, acc. to the reading adopted 
above, is represented by ‘the Storm-wind ’. The winds are thus divided into good and 
evil ones. Cf. 1 En. xxxiv. 3: “and out of one portal they (the winds) blow for 
good: but when they blow through the other two portals it is with violence and afflic- 
tion on the earth. The ‘storm-wind’ represents the destructive agency among the 
winds. 

(17) The winds are represented as going out from under the wings of the Kerubim. 
The idea common to older and later Apocalyptic and Rabbinic is that the winds 
are kept in treasures in heaven, from where there are sent out and whereto they 
return. 

(18) into the Garden, and from the Garden. ..to Eden. On the relation be- 
tween the ‘Garden’ and ‘ Eden’ cf. note on ch. v. 5. 

. And in the midst of the Garden they join together. Cf. Cant. R. Par. iv. 31: 
“in the world to come God will make the north wind and the south wind to blow 


6-2 


94. THE HEBREW BOOK OF ENOCH  [CHH. XXIII, XXIV 


the other and are perfumed with the spices of the Garden even from 
its remotest parts, until!8 they separate from each other, and, filled 
with the scent of the pure spices, they bring the odour from the re- 
motest parts of Eden and the spices of the Garden to the righteous 
and godly who in the time to come shall inherit the Garden of Eden 
and the 'T'ree of Life, as it 15 written (Cant. iv. 16): '' Awake, O north 
wind; and come thou south; blow upon my garden, that the spices 
thereof may flow out. Let my beloved come into his garden and eat 
his precious fruits ". 


CHAPTER XXIV 
The different chariots of the Holy One, blessed be He 


R. Ishmael said : Metatron, the Angel, the Prince of the Presence, the 
glory of all heaven, said to me: 


(1) Numerous chariots has the Holy One, blessed be He: 
He has the “Chariots of (the) Kerubim!", as it is written (Ps. 


18 so with DE. A om. corr. 1 DE: ‘(a) kerub’ 


together as one". are perfumed with the spices of the Garden. For the 
fragrance and sweet odour of the trees of Gan ‘Eden, esp. of the Tree of Life, cf. 
2 En. viii. 2,3. In Apoc. Pauli the ‘perfuming winds’ are replaced by ‘evwdéorarov 
vdep’, which “flows from the root of the tree of life". Cf. also Rev. R. Joshua ben 
Levi, Paradise, 5th Compartment: ‘‘a perfume breathes through it, more exquisite 
than the perfume of Lebanon” (Gaster’s translation). 

they bring...the spices of the Garden to the righteous...in the time to 
come. Here we are at once translated into a picture of the future world. It would 
have been more natural if the relative sentence (‘who etc.’) had not appeared here, 
for then ‘the righteous and godly’ could have been referred to the common con- 
ception, according to which they are already living in Paradise, having been brought 
there immediately after death. The author’s glide from present to future time is, 
however, comprehensible and excused by the poetical form of expression of the 
chapter. 

Also acc. to 2 En. ix, “the fragrancies of the Garden of Eden are prepared for 
the righteous”. Cf. especially Num. R. xiii. 3 (there, as here, with reference to 
Cant. iv. 16): “In the world to come God will make a feast for the righteous in the 
Garden of Eden. Neither balsam nor spices will then be needed, for the North 
Wind and the South Wind will come down and bring with them all the spices of 
the Garden of Eden and they will spread their perfume". See Introd. sect. 16, 6. 


Ch. xxiv. The same method that is used in regard to the ‘ winds’ in the aforegoing 
chapter is here applied to the ‘chariots’, The key to the understanding of the 
often far-fetched deductions from scriptural passages can be expressed by the 
principle: ‘‘ WHENEVER IT IS STATED IN THE HOLY WRIT THAT GOD APPEARS, IT MUST 
BE ASSUMED THAT HE APPEARS ON A VEHICLE”. Thus, e.g. when it is said (vs. 5), 
‘I saw the Lord standing upon the altar’, this is interpreted as referring to ‘the 
Chariot of the altar’; ‘appeared in the Tent’ is interpreted as ‘appeared in the 


Chariot of the Tent’, etc. 
(1) the Chariots of the Kerubim. This forms the connecting link with ch. xxii, 


CH. XXIV] MERKABAH ETC. 85 


xvill. II, 2 Sam. xxil. II): “And he rode upon a cherub and did 
fly 33 

“(2) He has the ‘‘ Chariots of Wind’’, as it is written (zb.): “‘and he 
flew swiftly upon the wings of the wind 5 

(3) He has the ‘‘Chariots of (the) Swift Cloud”, as it is written 
(Is. xix. 1): ‘‘ Behold, the Lord rideth upon a swift cloud”. 

(4) He has “the Chariots of Clouds”, as it is written (Ex. xix. 9): 
“Lo, I come unto thee in a cloud ”. 

2(5) He has the “‘ Chariots of the Altar", as it is written (Am. ix. 1): 
“I saw the Lord standing upon the Altar”. 

(6) He has the ‘Chariots of Ribbotaim”, as it is written (Ps. 
Ixviii. 18): The chariots of God are R:bbotaim; thousands of angels ” 

(7) He has the “Chariots of the Tent”, as it is written (Deut. 
xxxl. 15): ‘‘ And the Lord appeared in the Tent in a pillar of cloud ”2 

(8) He has the ‘‘Chariots of the Tabernacle”, as it is written 
(Lev. 1. r): “And the Lord spake unto him out of the tabernacle”. 

(9) He has the “Chariots of the Mercy-Seat", as it is written 
(Num. vii. 89): ‘‘then he heard ?the Voice? speaking unto him from 
upon the mercy-seat ” 

(10) He has the “Chariots of Sapphire Stone", as it is written 
(Ex. xxiv. Io): *'and there was under his feet as it were a paved work 
of sapphire stone". 

(11) He has the “Chariots of Eagles", as it 1s written (Ex. xix. 4): 
“I bare you on eagles’ wings”. “Eagles literally are not meant here 
but “they that fly swiftly as eagles 

(12) *He has the "chariots of Shout", as it is written (Ps. xlvii. 6): 
“God is gone up with a shout ".5 

(13) He has the “Chariots of ‘Araboth’’, as it is written (Ps. 
Ixvili. 5): “Extol Him that rideth upon the ‘Araboth”. 

(14) He has the ‘‘Chariots of Thick Clouds”, as it is written 
(Ps. civ. 3): ‘‘who maketh the thick clouds His chariot”. 

(15) He has the ‘Chariots of the Chayyoth9", as it is written 
(Ezek. i. 14): ‘and the Chayyoth® ran and returned”. "They run by 
permission and return by permission, for Shekina is above their 


heads.’ 

2-2 DB om. vss. 5-7. 3-3 B: ' YYY' (i.e. YHWH) MT as above. 44 BDE 
om. ep: gloss). 5-5 B om. 6 so BDE. A: ‘the Living Ones’ (Chayyim). 
7-7 Bo 


treating of the Kerubim in general and mentioning the ‘chariots of the Kerubim’, 


vs. r1. Cf. ib. note. 
(15) They run by permission scil. of the Shekina. Shekina is above 
their heads. Cf. the expression ‘ Shekina is resting upon them’, with reference 


86 THE HEBREW BOOK OF ENOCH [CH. XXIV 


(16) He has the ‘‘ Chariots of Wheels (Galgallim)”, as it is written 
(Ezek. x. 2): ‘And he said: Go in between the whirling wheels’’. 

(17) He has the “Chariots of a Swift Kerub", as 1t 15 written (?9): 
“riding on a swift cherub®”’, 

And at the time when He rides on a swift kerub, as he sets one of 
His feet upon him, before he sets the other foot upon his back, he 
looks through !^eighteen thousand?? worlds at one glance. And he 
discerns and sees into them all and knows what is in all of them— 
and then he sets down the other foot upon him, according as it is 
written (Ezek. xlviii. 35): '' Round about eighteen thousand ”. 

Whence do we know that He looks through every one of them 
every day? It is written (Ps. xiv. 2): “He looked down from heaven 
upon the children of men “to see if there were any that did under- 
stand, that did seek after God™”’. 


8 The reference is a confusion of Ps. xviii. 10 with Is. xix. 1. B om. vs. 
17. 9 D: ‘cloud’ cf. vs.3. ro-ro so BDE. A: ‘18,000 thousands (of worlds)’ 
11-11 Bom. 


to the Kerubim, in ch. xxit. 13. The Chayyoth carry the Throne of Glory, the seat 
of Shekina. 

Note the systematic order of the ‘chariots’ in vss. 15 seqq. The Chariots are those 
of ‘the Chayyoth (vs. 15), the Galgallim (vs. 16), the Kerub (vs. 17), the 'Ophannim 
(vs. 18) and the Divine Thrones (vss. 19 seqq.)’. This order recalls the system 
of the Merkaba-representation in the angelological section, chh. xix-xxii, xxiv seqq.: 
four classes of Merkaba-angels arranged according to rank under and next to the 
Divine Throne. If the order here presented is intentional, it appears that the 
Merkaba-picture of this chapter is different from that of the angelological section 
referred to: the arrangement (and names) of the superior classes of angels here ts 
not congruent with that of the latter. Cf. further note on ch. xix and Introduction. 

(16) Chariots of Wheels (Galgallim). On the Galgallim cf. note on ch. xix. 2. 

(17) Chariots of a Swift Kerub. Cf. P. R. 'El. iv: “When God looks out on 
the earth his Chariots are on the wheels (Galgallim, cf. the preceding vs.), when 
riding in heaven, on a swift Kerub”. 

before he sets the other foot etc. The expression occurs also Hek. R. iii. 2 et al. 

he looks through 18,000 worlds at one glance. “It was presumed that our 
present earth was preceded by many others which were not good in the eyes of the 
Creator (Gen. R. iii. 9, ix. 2) who traverses in all 18,000 worlds”’, The 18,000 worlds 
are co-existent with the present world. 

The number 18,000 is here deduced from Ezek. xlviii. 35. So also in S. Raziel, 36 
(Ma'ase Bereshith). 

Acc. to ‘Abéda Zarda, 3 b, the number is derived from Ps. Ixviii. 18, interpreted 
somewhat in the following sense: ‘God rides (through) twenty thousands (i.e. 
20,000 worlds) less two thousand (worlds)’. This interpretation is repeated in 
later cabbalistic works, e.g. ‘ Peli’a’ (cited YR. i. 7 b). 

In the Talmud-passage just mentioned the Holy One is represented as traversing 
all the 18,000 worlds ‘‘on his SWIFT KERUB”. 

The number 18,000 is lastly deduced even in a third way, viz. from the first 
word of the Tora: Bereshith. The number of the letters of this word when written 
in full (beth, resh, shin, etc.) is 18. Hence the interpretation: “18 (scil. thousand 
worlds) created God”. 

With the conception of 18,000 worlds may be compared that of 955 heavens: | 
ch. xlviii A 1 (cf. note, ıb.). 


CHH. XXIV, XXV] MERKABAH ETC. 87 


(18) He has the ‘‘Chariots of the 'Ophannim”, as it is written 
(Ezek. x. 12): “and the ’Ophannim were full of eyes round about.” 

(19) He has the '' Chariots of 13 His Holy Throne”, as it is written 
(Ps. xlvii. 8): '* God sitteth upon his holy throne”. 

(20) He has the “chariots of the Throne of Yak”, as it is written 
(Ex. xvii. 16): ‘‘ Because a hand is lifted up upon the Throne of Jah”. 

14(21) He has the “‘ Chariots of the Throne of Judgement”, as it 
is written (Is. v. 16): “but the Lord of hosts shall be exalted in 
judgment”. 

(22) He has the ‘\ Chariots of the Throne of Glory ”, as it is written 
(Jer. xvii. 12): ‘‘ The Throne of Glory, set on high from the beginning, 
js the place of our sanctuary". 

(23) He has the “Chariots of the High and Exalted Throne”, as 
it is written (Is. vi. ı): “I saw the Lord sitting upon the high and 
exalted throne ”. 16 


CHAPTER XXV 


"Ophphanniel, the prince of the 'Ophannim. 
Description of the 'Ophannim 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) Above these there is one great prince, revered, high!, lordly, 
fearful, ancient and strong. ’OPHPHANNIEL H” is his name. 


12-12 B om. 13-13 B: ‘the Holy Throne’ E: ‘the Throne of His Glory’ 
cf. vs. 22. 14-14 ED om. 15-15 Bom. 16 B ends with this chapter. 


1 DE: ‘honoured’ 


(19-23) The Chariots of his Holy Throne...of the Throne of Yah...of the 
Throne of Judgement. . .of the Throne of Glory.. .of the High and Exalted 
Throne. The word ‘chariots’ seems here to be merely a metaphorical ex- 
pression (= the vehicle of God's manifestation?). For the different ‘Thrones’ 
of God see Mass. Hek. i, ii. All the names of ‘Thrones’ of the present verses recur 
there, partly with the same scriptural references. 


Ch. xxv. The continuation of ch. xxii. 

(1) Above these.. . .The opening words of the chapter make it evident that it 
cannot possibly be a continuation of the preceding chapter, as it appears to be 
from its present place. With ch. xxii, however, it fits in well, both with regard to 
style, phraseology and general arrangement. It treats of the third class of Merkaba- 
angels, the 'Ophanninm, and their prince, 'OPHPHANNIEL, in a manner very similar to 
that of chh. xix-xxii, with regard to Chayyoth and Kerubim. ’Ophphanniel. The 
name occurs, chh. xiv. 10 and xvii. 5, as the name of the angel set over the course 
of the moon. Cf. S. Raziel, 19 b. No instance attributing to 'OPHPHANNIEL the 
function assigned to him in the present chapter is found among the references in 
Schwab, V A. 

There seem to have been two different traditions concerning the name of the 


88 THE HEBREW BOOK OF ENOCH [CH. XXV 


(2) He has sixteen faces, four faces on each side, ?(also) hundred 
wings on each side?. And he has 8466 eyes, corresponding to the 
days of the year. 


A: DE: 


2190—and some say 2116—o0n 2191 (E: 2196) and sixteen on 
each side?. each side. 


(3) And those two eyes of his face, in each one of them lightnings 
are flashing, and from each one of them firebrands are burning; and 
no creature 1s able * to behold them: for anyone who looks at them is 
burnt instantly. 

(4) His height is (as) the distance of 2500 years’ journey. No eye® 
can behold and no mouth can tell the mighty power of his strength® 
save the King of kings, the Holy One, blessed be He, alone. 

(5) Why is he called 'oPHPHANNIEL? 

Because he is appointed over the 'Ophannim and the 'Ophannim 


2-2 D om. 3 A repeats the last sentence. 4 so DE. A ins. ‘to stand 
(and)’ 5 so D. A: ‘house’ 6 so DE. A: ‘eyes’ 


leader of the ’Ophannim. According to one it was.’OPHANNIEL, according to the 
other RAPHAEL. The former tradition is represented by this chapter, the latter by 
Zohar, Ex. xliii. In Masseket ’Asilut the two are foisted together, so that there 
RAPHAEL and ’OPHANNIEL are given as the chieftains of the ’Ophannim. 

(2) he has 8466 eyes etc. The number of the eyes is a calendary one. The text 
is, however, corrupt, the reading of DE worse than that of A. If, instead of ‘days 
of the year’, we read (as Jellinek suggests in note, ad locum, in E) ‘hours of the 
days of the year’, the number 8466 would correspond to a lunar year of 3522 days; 
the fourth part of 8466 is 2116 (plus 4), the number of eyes on each of the four sides, 
according to one of the variants of A. The other variant, 2190, is the exact fourth 
part of the number of hours of the solar year, if counted as 365 days of 24 hours 
each. The variants of A thus point to two different readings, one of which used 
‘solar’ numbers, the other ‘lunar’ ones. This fact does not imply any contention 
between solar and lunar calculations as in the earlier Apocrypha. In the present 
book the solar and lunar numbers are merely cosmic numbers, used side by side, 
apparently of equal value, although the solar ones are more frequent. The only 
reason to consider the variant, giving the lunar numbers, as the original in this case, 
is the fact that ?OPHANNIEL elsewhere—chh. xiv. 10 and xvii. 5 of the present book 
and S. Raziel, 19 b—is connected with the course of the moon (notice the use of 
the number 354 in connection with ’OPHANNIEL, ch. xvii. 5). Besides, the numbers 
8466 and 2116 may be corrupt for 8496 and 2124 resp., ו‎ to a lunar 
year of 354 days. 

A parallel passage in Mass. Hek. iv runs (using solar numbers): “ m each Hall 
there are 8766 gates of lightnings, corresponding to the number of hours of the days 
of a year". 'This parallel is pointed out by Jellinek in his note (referred to above) 
and is the point of support for the emendations suggested by him. 

(3) two eyes that are in his face. His face, being pictured as that of a man, 
has two eyes only, whereas the rest of his body is wholly covered with eyes: see the 
preceding verse. 

(4) appointed over the ‘Ophannim. On the 'Ophannim cf. Introduction. The 
'Ophannim have here, as well as in 1 Ext. lxi. 1o, Ixxi. 7, 2 En. xxix. 3, Yer. Ber. iv. 5, 


CH. Xxv] ANGELOLOGICAL SECTION (AI) 59 


are given in his charge." He stands 9 every day and attends and 
beautifies? them. And he exalts and orders their apartment (DE: 
runnings) and !?polishes their standing-place!? and makes bright their 
dwellings, makes their corners even™ and cleanses their seats. And 
he waits upon them early and late, by day and by night, to increase 
their beauty, to make great their dignity and to make them ‘diligent 
in praise of their Creator. 

(6) And all the ’Ophannim are full of eyes, "and they are all full 
of brightness”; “seventy two sapphire stones are fixed on their 
garments on their right side and seventy two sapphire stones are 
fixed on their garments on their left side®. 

(7) And four” carbuncle stones are fixed on the crown of every 
single one, the splendour of which proceeds in the four directions of 
‘Araboth even as the splendour of the globe of the sun proceeds in 
all the directions of the universe. 17And why is it called Carbuncle 
(Baréget)? Because its splendour is like the appearance of a light- 


7 A ins. ‘And he is appointed to attend the ’Ophannim’ 8 A ins. ‘over them’ 
9 E: ‘makes them to fear and refreshes them’ 10-10 E: ‘assembles their 
meeting (congregation) ’ 11 DE instead of ‘makes even’ read: ‘refreshes’ 
12-12 DE: ‘and all of them are full of wings, eyes over against wings, wings cor- 
responding to eyes, and in between them splendour and radiance are shining as 


the light of the planet Venus’ 13-13 E om. 14-14 D om. 15 E: 
“seventy two’ 16 so D. EA: ‘sapphire’ 17-17 so D, A: (Why is 1t - 
called Beragot (lightnings) (carbuncles)’ E: ‘Why is he called by the name of 
SIDQIEL?' 


lost all traces of their original character of wheels (galgallim). Cf. the similar 
development of the traditions concerning the Galgallim (see note on ch. xix. 2). 

Here the 'Ophannim are depicted as one of the classes of Merkaba-angels, with 
the regular appearance of angels (with eyes, garments, crowns etc. cf. vs. 6). 

Later the 'Ophannim are identified with the Galgallim, e.g. in the cabbalistic 
treatise on the Throne, the Merkaba and the Shekina, contained in Harley Or. 
5510, fol. 127 a: “the ’Ophannim, they are (the same as) the Galgallim”. 

When the Galgallim are identified with the spheres or heavenly bodies, the 
conception of the 'Ophannim as those who ‘move the spheres’ arises. Such is the 
representation of the ‘Ophannim in Shefa ‘Tal (by R. Sheftel Horwitz, ed. 1612), 
fol. 41 c:“...the ’Ophannim, who act in the ‘Asiyyatic world (the world of creative 
matter’) and move the spheres, as it is written (Ezek. 1.15) ‘... behold one ’Ophan 
upon the earth’ etc.” 

It was, no doubt, through the connection of the ‘Ophannim with the ‘globes’ 
that 'OPHANNIEL was made the prince appointed over the ‘ globe of the moon’. 

(6) 72 sapphire stones are fixed on their garments. Cf. ch. xii. 1, and for 
the use of the number 72, vs. 1 of ch. ix. 

(7) four carbuncle stones on the crown.... Carbuncle stone is mentioned 
as one of the different kinds of precious stones fixed on “the floor of the ‘Araboth”’ 
in Mass. Hek. iv, where a similar statement is made to its splendour as here: 
“its splendour procéeds through the whole universe and through all the seven 
heavens”. 

why is it called Carbuncle? There is a certain confusion in the readings of 
the latter part of the verse. T'he reading of D is adopted in the translation, as being 


go THE HEBREW BOOK OF ENOCH  [CHH. XXV, XXVI 


ning!? (Baraq). And tents of splendour, tents of brilliance, tents of 
brightness as of sapphire and carbuncle inclose them because of 
the shining appearance of their eyes™. 


CHAPTER XXVI 


SERAPHIEL, the Prince of the Seraphim. 
Description of the Seraphim 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) Above these there is one prince, wonderful, noble, great, 
honourable, mighty, terrible, a chief and leader ! and a swift scribe!, 
glorified, Reaoured and beloved: 

(2) He is altogether filled with splendour, full of praise and shining: 
and he is wholly full of brilliance, of light and of beauty; and the 
whole of him is filled with goodliness? and greatness. 


-- 


18 E: '(the planet) Jupiter’ 19-19 A: ‘the shining appearance of them (the 
'Ophannim), and of their eyes and before them (=and of their faces?)’. The 
adopted reading is that of DE. 


1-1 DE om. 2 A omitting ‘goodliness’ has here a lacuna. 


the most plausible: the unfamiliar word ‘ Bareget’ is explained as derived from 
* Baraq' (€ lightning '). The reading of E is based on the assumption that the word 
to be explained is that of an angel: the expression ' wélámmà niqrá shémó... — why 
is he called by the name...’ is the regular phrase introducing the explanation of 
an angel’s name. Hence E presents the reading: “‘ Why is he called by the name 
of SIDQIEL? Because his splendour is like the splendour of the planet Jupiter (Sédeq)”’. 

The reading of E is probably due to an emendation of a copyist. It is, however, 
difficult to understand why he should have substituted 'srpQ1EL' and ' Sedeq? for 
“Bareget’ and ‘ Barag’ resp. (it would have been more natural to choose, say, the 
name ‘BARAQIEL’, cf. ch. xiv. 10), unless one may assume, that he was dependent 
upon some tradition, according to which SIDQIEL was the Prince of the "Ophannim. 
Acc. to Zohar and Mass. Asilut, SIDQIEL is the leader of the class of angels, which is 
called Shin’anim. tents of splendour etc. The tents, like the clouds of ch. 
XXXIV. 2, serve the purpose of protecting the other angels from the splendour of 
the ’Ophannim. 


(1) a swift scribe. As this attribute is omitted by D and E, and no second 
statement occurs in the chapter to the effect that SERAPHIEL had the function of a 
scribe, scarcely any importance can be ascribed to this single expression. It is 
possible that a copyist, missing a clear reference to the identity of the ‘scribes’ or 
‘scribe’ in the present angelological section, there being only an occasional mention 
of ‘scribes’ in ch. xxvii. 2, concluded that SERAPHIEL, the highest of the princes of 
the Merkaba-angels held this function. To the ‘scribes’ was assigned a high position 
near the Throne of God. The conception is mainly connected with that of the 
Judgement. 


CH. xxvi] ANGELOLOGICAL SECTION (AT) 9I 


(3) His countenance is altogether like (that of) angels, but his body 
is like an eagle's body. 

(4) His splendour is like unto lightnings, his appearance like fire 
brands, his beauty like unto sparks, his honour like ?fiery coals?, his 
majesty like chashmals, his radiance like the light of the planet Venus. 
The image of him 1s like unto the Greater Light. His height is as 
the seven heavens. The light from his eyebrows is like the sevenfold 
light. 

(5) The sapphire stone upon his head is as great as the whole 
universe and like unto the splendour of the very heavens in radiance. 

(6) His body is full of eyes like the stars of the sky, innumerable 
and unsearchable. Every eye is like the planet Venus. Yet, there 
are some of them like the Lesser Light and some of them like unto 
the Greater Light. From his ankles to his knees (they are) like unto 
stars of lightning, from his knees to his thighs like unto the planet 
Venus’, from his thighs to his loins like unto the moon, from his 
loins to his neck like the sun, from his neck to his skull like unto the 
Light Imperishable. (Cf. Zeph. iii. 5.) 

(7) The crown on his head is like unto the splendour of the Throne 
of Glory. The measure of the crown is the distance of 502 years’ 
journey. There is no kind of splendour, no kind of brilliance, no kind 
of radiance, no kind of light in the universe but is fixed on that crown. - 

(8) The name of that prince is SERAPHIEL H’, 'And the crown on 


3-3 so D. A: ‘streams’ 4 E instead of ‘the planet Venus’ reads ‘the shining 
stars’ 5-5 DE om. 


(6) The description of the appearance of the body of SERAPHIEL in this verse 
seems to indicate that his body was conceived of as having human form, in con- 
tradiction to the statement made in vs. 3. 

(7) The crown on his head. On the crown as regular accompaniment-feature 
of descriptions of high angels, cf. ch. xii. 3 note (also ch. xviii. x). The measure 
of the crown is.... Cf. Shi‘ur Qoma, Bodl. opr. 467: the measure of the crown 
on the head of the manifested Godhead is 500,000 by 500,000 (measures). 

(8) Seraphiel H’. See Schwab, VA. p. 260. Among the different passages 
treating of ‘SERAPHIEL’ that which is nearest akin to the present representation is 
Zohar, ii. 252 b (Hekaloth), where SERAPHIEL is given as the name of one of the 
four Seraphim, viz. the first one. 

Acc. to S. Raziel, 36.b, he is appointed over one of the gates of the heavenly 
apartments. 

Acc. to Widduy Yaphe (Add. 15299, fol. 133 b) SERAPHIEL is one of the twenty-six 
angels who carry the Merkaba. 

In S. ha Chesheg he is invoked together with other angels by the suppliant, 
praying for ‘knowledge in purity”. 

In Berith Menucha, fol. 47 c, SERAPHIEL is mentioned as one of the company of 
‘consuming’ or ‘burning’ angels. The words ‘SERAPHIEL’ and ‘ Seraphim’ are 
deduced from the verb ‘saraph’ (‘burn’, ‘to burn’). Cf. the explanation of the 


02 THE HEBREW BOOK OF ENOCH [CH. XXVI 


his head, its name is “the Prince of Peace”.5 And why is he called 
by the name of sERAPHIEL MH’? Because he is appointed over the 
Seraphim. And ° the flaming Seraphim are given in his charge. And 
he presides over them by day and by night and teaches them song, 
praise, proclamation of beauty, might and majesty; that they may 
proclaim the beauty of their King in all manner of Praise and 
Sanctification (Qédushsha). 

(9) How many are the Seraphim? Four, corresponding to the four 
winds of the world. And how many wings have they "each one of 
them’? Six, corresponding to the six days of Creation. And how 
many faces have they? "Each one of them? four faces. ? 

(10) *The measure of the Seraphim and the height of each one of 
them correspond to the height of the seven heavens.® The size of 
each wing is like the measure of all Ragia‘. The size of each face is 
like that of the face of the East. 


5-5 DE om. 6 A ins. ‘the Holy Seraphim and’ 7-7 DE om. 8 DE 
add: ‘in each direction’ 9-9 E om. 


name ‘Seraphim’ in vs. 12 of the present chapter. Hence SERAPHIEL, acc. to 
’Amtachat Binyanim, fol. 38 b (cited Schwab, ib.), is invoked in case of fire. 

And the crown on his head, its name is "the Prince of Peace." This state- 
ment is peculiar to A: itis not found in D and E. Itissomewhat out of keeping with 
the style of this section, as well as of the whole book, in so far as it is the only instance 
where a special, artificial, name is given to any part of an angel's body or adornment. 
The attribution of special names to the different parts of the body of the Godhead 
is a marked feature of Shiur Qoma, and even of Hek. Zot. 'The sentence is no doubt 
a gloss. 

in all manner of Praise and Sanctification. The Seraphim are singing praises 
to their Creator and especially the Qédushsha or Trisagion. That the Seraphim 
perform the Qédushsha is definitely stated also in the Testament of Adam (Patrologia 
Syriaca), in Ma‘yan Chokma, BH. i. 58-64, and in the Qédushsha of the Additional 
service for Sabbath and Festivals (the Oédushsha le-Musaph). ‘The last mentioned 
runs: “‘ We will revere and sanctify thee as in the secret whisper of the Holy Seraphim 
who sanctify Thy name in Holiness, as it is written by the hand of the prophet 
(Is. vi. 3), “And one cried unto another and said, Holy, Holy, Holy, etc. The 
entire conception of the Qédushsha-singing Seraphim is of course deduced from 
Is. vi. It is uncertain whether Qédushsha here is really = Trisagion. 

The Seraphim are identical with the Chalkadri of 2 En. xii and xv. 1 (according 
to CHARLES) and, probably, also with the ‘serpents’ of 1 En. xx. 7 (“ Gabriel, one 
of the holy angels, who is over Paradise and the serpents and the Cherubim"). 
Cf. 2 En. xix. 6. 

In Apoc. Mosis, xxxiii. 3, the Seraphim are connected with the Merkaba as here. 

They appear as one of the classes of superior angels in 1 Ez. lxi. xo: '' And He 
will summon all the host of the heavens, and all the holy ones above, and the 
host of God, the Kerubin, Seraphin and 'Ophannin" ; and ib. Ixxi. 7: “ And round 
about were Seraphin, Cherubin and Ophannin. ..". Cf. further 2 En. xix. 6, xxix. 3, 
TB. Chag. 12 b. 

As the first (and highest) rank of angels they are represented (as here) in the 
Coptic Mysteries of St John and the Holy Virgin, fol. 6 b (Budge’s ed.): “I saw all 
the ranks of the angels. The first rank contained the Seraphim”. 


CH. XXVI] ANGELOLOGICAL SECTION (AI) 93 


(11) And each one of them gives forth light like unto the splendour 
of the Throne of Glory: so that not even the Holy Chayyoth, the 
honoured ’Ophannim, nor the majestic Kerubim are able to behold it. 
For everyone who beholds it, his eyes are darkened because of its 
great splendour. 

(12) Why are they called Seraphim? Because they burn (saraph) 
the writing tables of Satan: Every day Satan is sitting, together with 
SAMMAEL, the Prince of Rome, and with DUBBIEL, the Prince of 
Persia, and they write the iniquities of Israel on writing tables 
which they hand over to the Seraphim, in order that they may present 
them before the Holy One, blessed be He, so that He may destroy 
Israel from the world. But the Seraphim know “from the secrets" 
of the Holy One, blessed be He, that he desires not,” that this 


ro-ro DE: ‘he writes’ 11-11 E: ‘in a vision from’ 12-12 ins. from 
D. A om. 


Berith Menucha, 38 b, also puts the Seraphim in the highest rank, under the 
leadership of YeHOEL. 

Further on the Seraphim, see the Introduction. 

(12) Every day Satan is sitting, together with Sammael etc. Satan is here the 
Prince of the Accusers, SAMMAEL and DUBBIEL being merely his assistants. This 
function tends more and more to be transferred to SAMMAEL, who as the repre- 
sentative of Rome, the head of the Gentile Nations, naturally becomes the chief 
supraterrestrial enemy of Israel. So, ch. xiv. 2, SAMMAEL is explicitly named ‘the ' 
Prince of the Accusers’. Likewise, in the Pirge Mashidch, BH. iii. 68, SAMMAEL 
appears as the official accuser of Israel. In the earlier Apocrypha he is the angel of 
death, e.g. Str. xxv. 24; 3 Bar. iv. 8, ix. 7. He is also identified with the serpent 
of the Genesis narrative of the primordial sin, or at least considered as the angel 
who led Adam astray acc. to 3 Bar. iv. 8, ix. 7. Traces of his character as angel of 
death are found even in later writings, e.g. Midrash Petirath Moshe, BHL. i. 125, 
acc. to which ‘SAMMAEL, the head of the Accusers’ aspires to fetch Moses’ soul at 
the time of his death. In the same line fall his functions of prince of the Near 
di-Nur, the fiery river (Zohar, i. 40 a, 11. 243 b), and angel of Gehenna (Midrash 
Konen, ’Arze Lebanon, 3 b, P. R. ' El. xxxi, xiii). As Prince of Rome Sammael is 
mentioned in Gez. R. Ixxvii, in Pzrqe Mashi'ch, ib., in Hek. R. iv, v and freq. As 
such he obtains a prominent place among ‘the Princes of Kingdoms’, even at times 
represented as their leader. Cf. notes on chh. xiv. 2 and xvii. 8. 

For DUBBIEL as the Prince of Persia cf. TB. Yoma, 77 a. Vide Introd. sect. 7. 

For ‘Satan’ and ‘Satans’ as having access to heaven, vide CHARLES, The Book of 
Enoch, p. 66, on the relation of ‘ The Parables’ of 1 En. to the rest of the book. 
Acc. to 1 En. xl. 7, the Satans have access to heaven. 

that they may present them before the Holy One. This conception of the 
Seraphim as having the function of handing over documents or petitions to the 
Holy One, is represented in a somewhat different form in the statement occurring 
in Lev. R. xxii and Eccl. R. x, that the record of man’s deeds during the past day 
is during his sleep transmitted by the ‘neshämä’ to a Kerub and by the Kerub to 
a Seraph, who in his turn presents it before the Holy One, blessed be He. The 
conception is based on the assumption that the Seraphim are the class of Merkaba- 
angels who stand next to the Throne. 

know from the secrets of the Holy One. It was thought that some of the 
highest angels enjoyed the privilege of partaking in the knowledge of God’s secrets; 


94 THE HEBREW BOOK OF ENOCH  [CHH. XXVI, XXVII 


people Israel should perish. What do the Seraphim? Every day do 
they receive (accept) them from the hand of Satan and burn ‘them 
in the burning fire over against the high and exalted Throne * in 
order that “they may not come” before the Holy One, blessed be 
He, at the time when he 1s sitting upon the Throne of Judgement, 
judging the whole world in truth. 


CHAPTER XXVII 
RADWERIEL, the keeper of the Book of Records 


R. Ishmael said: Metatron, the Angel tof H, the Prince of the 


Presence, said to me: 
(1) Above the Seraphim there is one prince, exalted above all the 


13 E adds: ‘of Glory’ 14-14 so DE. A: ‘he may not present them’ 
Ch. xxvii. 1-1 Hom. 


they knew beforehand the decrees and the reasons of the decrees. Cf. chh. xxviii. 4, 
x. 1, xlv. 1, 2 and notes resp., xvili. 16 and note. A technical term for this knowledge 
of the Divine secrets was the expression ‘‘ know from inside the Curtain” or “hear 
from behind the Curtain". Cf. Chag. 16 a (concerning the ministering angels), 
Chibbut ha Qeber, iv (of the angel of death), Ma'yan Chokma, et freq. (of the angel 
Gallisur). 

receive them from the hand of Satan and burn them. . .that they may not 
come before the Holy One etc. Cf. how acc. to 1 En. xl, “the four presences on 
the four sides of the Lord of Spirits ” ‘fend off the Satans and forbid them to come 
before the Lord of Spirits to accuse them who dwell on the earth” (vs. 7). The 
accusations have no power to alter the Divine decrees concerning Israel, so far as 
they are sufficiently counterpoised by high merits on the part of Israel (for instance 
their acceptance of the Tora on mount Sinai, without which acceptance the whole 
world could not have subsisted). Of this impotence of the accusations the burning 
‘of the writing tables of Satan’ is a metaphor. 

The Seraphim are here represented as frustrating the plottings of the accusing 
angels. In P. R. 'El. on the contrary, SAMMAEL, the Chayyoth and the Seraphim 
in unity desire man's fall and plan to bring it about. 

sitting upon the Throne of Judgement, judging the whole world in truth. 
The interest begins to turn to the Judgement. Similarly, in the independent 
angelological exposition contained in ch. xviii, the functions of the last enumerated 
angels centre round the different aspects of the Divine Judgement. The Throne of 
Glory seems to the visionary as he directs his gaze higher, to reveal itself as the 
Throne of Judgement. For the expression ‘judging in truth’ cf. ch. xxxi. 1. 


Ch. xxvii. Ch. xxvii, although belonging to the same angelological section as 
the preceding chapters, leaves the subject of the angels of the Merkaba and the 
princes appointed over them and approaches the subject of tle Judgement, already 
alluded to by the last verse of the aforegoing chapter. It treats of RADWERIEL, the 
heavenly registrar, the keeper of the Case of Writings, of which the most important 
is ‘the Book of Records’. On ‘the Book of Records’ the Judgement is to be based. 

(1) Radweriel H’. The name is, so far as is known to the present writer, an dma&- 
Aeyópevov. So is also the reading of E: ' Daryoel'. But it seems very probable that 


CH. XXVII] ANGELOLOGICAL SECTION (A 1) 95 


princes, wondrous more than all the servants. His name is RAD- 
WERIEL? H' who is appointed over the treasuries of the books. 

(2) He fetches forth the Case ?of Writings (with) the Book of 
Records in it, and brings it before the Holy One, blessed be He. 
* And he breaks the seals of the case*?, opens it, takes out? the books 
and delivers them before the Holy One, blessed be He*. And the 
Holy One, blessed be He, receives them of his hand and gives them 
in his sight to the Scribes, that they may read them ?in the Great 
Beth Dim" in the height of 'Araboth Raqia', before the heavenly 


household. 

2 E: ‘Daryo’el’ D marks, through vowel points, the pronunciation ‘ Radwertel’, 
which is adopted above. 3-3 Eom. 4—4 D om. 5-5 so E. A corr.: 
‘gives’ 6-6 D om. 7-7 so DE. A (seemingly): ‘before the Holy One, 


blessed be He, the Great One’ 


there exists a connection as well with regard to name as function between RADWERIEL 
here and the ‘vRETIL’ of 2 En. xxii. 11, 12 (and xxiii): ‘‘ And the Lord called one of 
his archangels, by name Vretil, who was more wise than the other archangels and wrote 
down all the doings of the Lord. And the Lord said to Vretil, ‘ Bring forth the books 
from my store-places, and give a reed to Enoch and interpret to him the books’ etc.” 
The affinities between this and the features represented in the present chapter are 
obvious. 2 Er.: VRETIL, an archangel, more wise than the other archangels—here: 
RADWERIEL, above the Seraphim, the highest of the Merkaba-angels, exalted above 
all the Princes etc.; 2 En.: VRETIL brings forth the books from God’s store-places— 
here: RADWERIEL is appointed over the treasuries of the books and fetches forth 
the ‘ Case of Writings with the Book of Records’. 

The derivation of the words ‘RADWERIEL’ or ‘VRETIL’ is uncertain: from the 
Greek evppeirys (thus signifying ‘fluent speech, fluent reading’?). Cf. vs. 3. He 
may originally have had the function, here assigned to the scribes, of ‘reading the 
books before the Great Beth Din in heaven’. 

(2) Case of Writings. The Hebrew word, here translated ‘Case’, is used in this 
sense in T'B. Sota, 22 d, Meg. 26 b et al., also Alph. R. ‘Agiba, letter Qoph. 

Book of Records (or ‘of remembrance’). On the three main lines of conceptions 
of the ‘books’ at the Judgement cf. note on ch. xviii. 24. The ‘book of records’ 
evidently is conceived of as recording all the deeds of the inhabitants of the world 
relevant to the issues at the Judgement. The Book of Records is the basis of the 
Judgement also acc. to the liturgical prayer ‘ ונתנה תקף‎ ' (* and thou wilt remember 
all that is forgotten, and wilt open the Book of Records”). 

takes out the books. The plural might either refer to other books besides 
and inclusive of the Book of Records or be due to a confusion between two traditions, 
one knowing one ‘Book’ only, the other speaking of ‘the books’. The second 
tradition is represented, e.g. in 4 Ez. vi. 20, Ap. Bar. xxiv. 1, Rev. xx. 12, not to 
mention Dan. vii. 10. 

gives them .. .to the scribes, that they may read them. A similar situation, 
with the same expressions, is pictured in the Alph. R. ‘Agiba, letter Qoph, only with 
the difference that it there takes place at the court of the Pharaoh. The illustrative 
features are borrowed from the writer’s ideas of the proceedings at a royal court. 

The Great Beth Din or Sanhedrin or Court of Justice. Cf. chh. xxviii. 9 and 
xxx. 1. The Sanhedrin on earth had its counterpart in heaven, the Beth Din Shel- 
ma‘ala under the presidency of the Most High himself. The members of the Beth 
Din on high were the highest angels, according to ch. xxx evidently the seventy-two 
princes of kingdoms together with the Prince of the World, acc. to ch. xxviii. 9, 


96 THE HEBREW BOOK OF ENOCH [CH. XXVII 


(3) And why is he called RADWERIEL®? Because out of every word 
that goes forth from his mouth an angel is created: and he stands in 
the songs (in the singing company) of the ministering angels and 
utters? a song before !?the Holy One, blessed be He!? when the time 
draws nigh for the recitation of the (Thrice) Holy. 


8 E: ‘Däryo’el’ 9 E: ‘they utter’ 10-10 E: ‘him’ 


presumably, the ‘Irin and Qaddishin (cf. notes, ad loca). See also Hek. R. v. 3, 
BH. iii. 87. 

Concerning the conception of ‘ Scribes’ cf. on ch. xxxiii. 2. Acc. to some passages, 
there is only one ‘ Scribe’ as such: e.g. ch. xxxiii. 2 (in the reading of E) and Hek. R. 
v. X. Acc. to chh. xviii. 23-25 and xxxiii. 2 (in the adopted reading) the Scribes 
are two in number. They record the deeds of the inhabitants of the world in the 
‘books’, and also write down the divine decrees (Hek. R. v. 1). Here they are even 
more represented as reading what is written in the books before the Beth Din 
(cf. Alph. R. ‘Aqiba, letter Qoph, referred to above). The last function was perhaps, 
as already suggested, originally assigned to VRETIL-RADWERIEL: in 2 En. xxii. 12, 
VRETIL is asked to “interpret to him (Enoch) the books". 

(2) Why is he called Radweriel? Because out of every word that goes 
forth from his mouth an angel is created. This explanation of the name pre- 
supposes the form ‘DIBBURIEL’ or ‘DABARIEL’. The form ‘DABAR YAR’ is found in 
a MS. acc. to Schwab, VA. The derivation is perhaps a mere construction on the 
part of the writer. Exchanging ‘ W’ for ‘ B’ he reads ‘ Ra-Dabariel’ or ‘ Radibburiel’, 
regarding the ‘ Ra’ as an epenthesis. 

The ascribing to an angel-prince of the faculty of creating an angel by the ‘word 
of his mouth’ is rather singular. Such a statement is otherwise made of God, e.g. 
ch. xl. 4, Chag. 14a, Gen. R. Par. lxxviti, Lam. R.on ii. 23. It would seen that the 
present passage could be made to refer to ‘RADWERIEL’ only on the assumption 
that it is one of the different names of the Godhead, and not the name of an angel. 
The whole of vs. 3 might have been adduced from a treatise on the Divine Names. 
The instances where the same name at one time or in one writing is represented as 
the name of an angel, and in another as one of the names of the Godhead, are 
frequent in the cabbalistic literature. Cf. the case of “TAG‘as’, note on ch. xviii. 5; 
the ‘ Pardes’ (quoted YR. i. 90 a) discusses the “Akatriel’ of Ber. 7 a, rejecting the 
view that it is the name of the Most High, and maintains that ‘’Akatriel’ is “a 
Prince on high”. 

he stands etc. The ‘he’ probably refers to the created angel. in the songs. 
The Hebrew here might be translated ‘in the service’ instead of ‘in the songs, 
i.e. in the singing company’ of the ministering angels. But the latter is presumably 
the correct interpretation. The exact meaning is: ‘he stands and sings the songs 
(shiroth as a technical term) which the ministering angels sing’. Cf. Gen. R. lxxviii: 
** God creates every day a new order of angels who utter a song, etc." See note on 
ch. xl. 4. On RADWERIEL vide Introd. sect. 13 À (6). 


CH. XXVIII] ANGELOLOGICAL SECTION (A 1) 97 


CHAPTER XXVIII 
The ‘Irin and Qaddishin 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) Above all these there are four great princes, ‘Jvin and Qaddishin 
by name: high, honoured, revered, beloved, wonderful and glorious 
ones, greater than all the children of heaven. There is none like unto 
them among all the celestial princes and none their equal among all 
the Servants. For each one of them is equal to all the rest together. 

(2) And their dwelling is over against the Throne of Glory, tand 
their standing place 50067 against the Holy One, blessed be He?, 


1-1 Eom. 2-2 so D. A uncertain, corr.; perhaps: ‘is the place of the Throne 
(Beth ha-kKisse)’ 


Ch. xxviii. (1) ‘Irin and Qaddishin, i.e. the Watchers and the Holy Ones. 

The ‘Irin and the Qaddishin are acc. to the present angelological system at the 
summit of the hierarchy of angels. They form the council of the Most High (vs. 4), 
have executive power over the terrestrials (vs. 6) and, acc. to the latter part of the 
chapter, they assist at the forensic as well as retributive judgement, being both 
‘court-officers’ and executors of the Divine decrees. 

The ‘Irin are mentioned in 1 En. (as ‘Watchers’), alone or together with the 
Qaddishin (= ‘Holy Ones’) in chh. vi-xvi, xix, Ixxxvi et al. In 2 En. they appear 
as the ‘ Grigori’, ib. xviii. 

The expression ‘Holy Ones’ occurs frequently in 1 En. (chh. ix. 3, xii. 2, xiv. 23, 
XXXİX. 5, Xlvii. 2, lvii. 2, lx. 4, Ixi. 8, 10, 12, Ixv. 12, Ixix. 13, Ixxi. 8, Ixxxi. 5, cvi. 19. 
Vide CHARLES, 1 En. Index 11, “‘ Angels, the holy ones”’). In ch. ix. 3 it refers to the 
four archangels or ‘ Presences’, in ch. Ixxxi. 5 to the seven archangels, in ch. xlvii. 2 
possibly to the Chayyoth, in chh. xxxix. 5, lx. 4, lxi. 8, Ixv. x2 to the angels or 
"children of heaven' in general, the distinction from other classes of angels or as 
a definite class being uncertain, as is the case also with chh. lvii. 2 and lxxi. 8. 
Of special interest here are ch. xii. 2 ( watchers and the holy ones”), ch. xiv. 23 
(“the most holy ones who were nigh to him did not leave by night [= watchers] 
nor depart from him”). These passages indicate a conception of the ‘Irin and 
Qaddishin as a special class of angels, intimately connected with each other, and 
hence show affinity with the presentations of our chapter. Cf. also ch. lxix. 13. 

As regards the ‘Watchers’ we meet with two different traditions in 1 En. One, 
the more prominent, is embodied in chh. vi-xvi, xix, Ixxxvi, represents the watchers 
as fallen angels, identifying them with ‘the sons of God” (Gen. vi). The other 
view agrees with that of the present chapter in placing the Watchers near the 
Divine Presence and is represented in chh. xii. 2, xiv. 23, lxi. 12 (those who sleep 
not above in heaven" = ‘the Watchers’) and, possibly, ch. cvi. 19. (Cf. however, 
CHARLES’s distinction in Pseudepigrapha (A and P. 11), p. 188, note 5.) 

Notice the expression, ı En. xx. 1: ^ the holy angels who watch", with reference 
to the seven archangels. 

The names and conception are, of course, deduced from Dan. iv. 14 (10). See 
vss. 4, 8 and g here. The present interpretation of the said passage in Daniel is, 
however, by no means the general one. Cf. the commentaries. 

(2) their dwelling is over against the Throne of Glory...over against the 


OHB i 7 


98 THE HEBREW BOOK OF ENOCH [CH. XXVIII 


so that the brilliance of their dwelling is a reflection of the brilliance ` 
of the Throne of Glory’. And the splendour of their countenance is 
8a reflection of* the splendour of Shekina. 

(3) And they are glorified by the glory of *the Divine Majesty 
(Gébira)* and praised by (through) the praise of Shekina. 

(4) And not only that, but the Holy One, blessed be He, does 
nothing in his world without first consulting them, but after that he 
doeth it. As it is written (Dan. iv. 17): “‘ The sentence is by the decree 
of the ‘frin and the demand by the word of the Qaddishin." 

(5) The ‘Irin are two and the Qaddishin are two. And how are 
they standing before the Holy One, blessed be He? 5It is to be 
understood, that one ‘Jr is standing on one side and the other ‘Jr 
on the other side, and one Qaddish is standing on one side and the 
other on the other side. 


1-1 E om. 3-3 so DE. A: ‘like unto, similar to’ 4-4 E: 'Shekina' 
5 here the parallel of D breaks off. 


Holy One. . .the brilliance of their dwelling is a reflection of. . .the Throne etc. 
This is best paralleled by what is said with regard to Metatron, chh. vii, x. 1 seq., 
xlviii C 4, 5, 7. T'hese expressions will presumably convey the exclusive position of 
the '/rin and Qaddishin. 'T'hey are depicted as having their abode at the very top 
of the hierarchical structure: face to face with the Throne of Glory and the Shekina. 
For ‘the splendour of Shekina’ see note on ch. v. 4. Ch. xxii. 7 and 13, the splendour 
of Shekina is said to be on the face of KERUBI’EL, resp. the Kerubim. But there the 
splendour of Shekina is received from above; ‘the Shekina is resting upon them’, 
2b. 13. 

(3) they are glorified by the glory of the Divine Majesty and praised by 
the praise of Shekina. The glorification and praise directed towards the Shekina 
are reflected also on the ‘Irin and the Qaddishin, owing to their near association 
with the Godhead. 

(4) the Holy One, blessed be He, does nothing. . .without first consulting 
them. Cf. TB. Sanh. 38 b: “the Holy One, blessed be He, doeth nothing without 
consulting the heavenly household, as it is written (Dan. iv. 17): ‘The sentence is 
by the decree of the watchers etc?” What in Talmud is applied to the angels in 
general (‘the heavenly household’) is here referred to the definite class of angels 
called ‘Irin and Qaddishin. The idea of God consulting the angels is common in 
Rabbinic: “when God wished to create the first Adam, he took counsel with the 
ministering angels” (e.g. Gen. R. viii. 4). The important feature here is that the 
function of Divine counsellors is limited to a specified class of angels; and this is 
evidently due to the attempt to systematize, characteristic to the present section. 
Of necessity the advising function could be ascribed to none but the highest class 
of angelic beings. 

(5) The ‘Irin are two and the Qaddishin are two. The ‘Jrin and Qaddishin 
are acc. to this verse only four in number. In vs. 9 they must be conceived of as 
being a larger number. The ‘ Holy Ones’, 1 En. ix. 3, are four, being identified with 
‘the four Presences, MIKAEL, URIEL, RAPHAEL and GABRIEL’, Otherwise the ‘‘ Watchers 
(and Holy Ones)" of 1 En. are numerous: acc. to ch. vi. 6 they are 200. There 
might possibly be some connection between the passage 1 Ex. ix. 3 and the present 
vs. (traces of the same tradition?). Cf. note on ch. xxviii. 9. 


CH. XXVIII] ANGELOLOGICAL SECTION (AI) 99 


(6) And ever do they exalt fthe humble, and they abase to the 
ground those that are proud, and they exalt to the Belen those that 


are humble. 

(7) And every day, as the Holy One, blessed be He, is sitting upon 
the Throne of Judgement and judges the whole world, and the Books 
of the Living and the Books of the Dead are opened before Him, 


6-6 A om. 


(6) And ever do they exalt the humble. A seems to read: ‘And they make 
high the world’. abase...those that are proud and...exalt...those that are 
humble. This idea is deduced from Dan. iv. 17: ‘‘the most High ruleth in the 
kingdom of men, and giveth it to whomsoever he will, and setteth up over it the 
basest of men", which follows after the words cited in support of the conception 
of the ‘Trin and Qaddishin. What there is said with reference to God has been 
transferred to the ‘Trin and Qaddishin, the counsellors and executors of the Divine 
decrees. Cf. ch. xlviii c 9. 


CHH. XXVIII. 7—XXXIII. 2. 
The Divine Judgement and the Heavenly Tribunal. 


With vss. 7-10 of the present chapter (xxviii) a certain change in character is 
noticeable. The main difference is that the systematic exposition of the aforegoing 
part, with its specific manner of expression seems to be ended. The theme which 
already from ch. xxvi. 12 has begun to verge into the conceptions of the Judgement 
is henceforth (till ch. xxxiii. 3) altogether absorbed in the different aspects of the 
Divine Judgement, the heavenly assize and the execution of the Divine decrees. 
But, in contrast to the preceding angelological section, this section reveals no clear: 
progressive structure in the treatment of its subject, but leaves rather the impression 
of a complex of culled fragments from the different traditions of the proceedings 
at the Divine Court of Justice. 

A divergence in the present vss. of ch. xxviii from the preceding has already 
been referred to: the ‘rik and Oaddishin are in vs. 5 said to be four in number, 
vs. 9 presupposes a considerably larger number. Chh. xxix and xxx furthermore 
maintain the identity of the ‘Jrin and Oaddishin with the seventy-two princes of 
kingdoms. (Acc. to the angelological section the 72 princes of kingdoms 
probably occupy a comparatively low place in the angelic hierarchy, see note on 
ch. xvii. 8.) 

For divergences within the section notice e.g. (1) ch. xxviii. 7, the books on which 
the judgement is to be based are ‘the Books of the Living and the Books of the 
Dead’; ch. xxx. 2 speaks only of ‘the book in which all the doings of the world are 
recorded’; and ch. xxxii. 1 of ‘the book’: (2) chh. xxxi. 1 and xxxiii. x, two different 
representations of the same idea: the relation between the agencies of Justice and 
Mercy at the Judgement (esp. from the point of view of mediation between them). 
For the different conceptions of the Judgement cf. also the Introduction, sect. 16. 

(7) every day as the Holy one.. .is sitting upon the Throne of Judgement, 
i.e. every day, at the time when. The judgement here is daily. Cf. the dictum of 
R. Yose, Tosephta Rosh ha Shana, i, ‘man is judged every day”. Itis both forensic 
and retributive. The cases (vss. 8, 9) refer to the continual happenings in the daily 
life of man (and the world in general), and the decrees are executed immediately. 

the Books of the Living and the Books of the Dead. Cf. ch. xviii. 23 seq. 
In view of the character of the Judgement as daily, the Books of the Dead are here 
probably of the same significance as in ch. xviii. 24; they record the time destined 
for every man’s death. The Books of the Living may be the records of the time 
destined for a man’s entering life on earth, but are perhaps also conceived of as 


7-2 


IOO THE HEBREW BOOK OF ENOCH [CH. XXVIII 


then all the children of heaven are standing before him in fear, dread, 
awe and trembling. At that time, (when) the Holy One, blessed be 
He, is sitting " upon the Throne of Judgement? ?to execute judge- 
ment?, his garment is white as snow, the hair on his head as pure 
wool and the whole of his cloak® is like the shining light. And he 
is covered ‘with righteousness all over as with a coat of mail. 

(8) And those ‘vin and Qaddishin are standing before him like 
court officers before the judge. And they raise and argue every case 
and close the case that comes before the Holy One, blessed be He, 
in judgement, according as it is written (Dan. iv. 17): ‘‘ The sentence 
is by the decree of the ‘Irin and the demand by the word of the 
Qaddishin." 

(9) Some of them argue and others pass the sentence in the Great 
Beth Din in ‘Araboth. Some of them make the requests from before 
Hthe Divine Majesty and some close the cases before the Most 
High. Others "finish by going down” and (confirming =) executing 
the sentences on earth below. “According as it is written? (Dan. 


7 E ins. 'as judge? 8 E: 'Presence' 9-9 E om. 10-10 so E. 
A corr.: ‘and he is wholly lifted up’ 11-11 so with E. A has a lacuna. 
12-12 E om., thus reading ‘others execute the sentences etc.' 13-13 A lacuna. 


recording the deeds (merits and transgressions) of the living (= the Book of Records, 
chh. xxx. 2, xxvii. 2). 

Throne of Judgement. . .garment is white as snow etc. This is deduced from 
Dan. vii. 9. The Throne of Judgement as a conception plays a prominent part in 
1 En. xc. 20, xlv. 3, lv. 4, Ixi. 8, Ixix. 27 (only in the first of these instances, however, 
called “the Throne of Judgement”, in the others ‘the Throne of Glory”), also 
4. Ez. vii. 33 (^ And the Most High shall be revealed upon the throne of judgement). 
See Box, Ezra- Apocalypse, p. 118. 

(8) And those 'Irin and Qaddishin are standing before him like court 
officers before the judge. Acc. to Mass. Hek. "seven court-officers are sitting 
on seven thrones” before the Holy One. A quotation, YR. i. 7 a, from the writings 
of Eleazar of Worms treats of the ‘‘ seven court officers (shoterim) in heaven by whose 
demand every decree is executed, whether for good or for evil, abundance or 
privation, war or peace". 

they raise and argue...and close the case. The cases include all different 
issues arising from the course of the daily life of the inhabitants on earth. Acc. to 
Ex. R. xxxi, angels act as defensors and accusers of man at the judgement: “when 
a man has committed a transgression and stands before God to receive judgement, 
then some angels plead in his defence, others accuse him guilty". 

(9) Some of them argue and others pass the sentence...some of them 
make the requests...some close the cases...others finish by...executing 
the sentences. Cf. Sa'adya's commentary on Dan. iv. 17: “ The “Irin are the Holy 
Angels of anger and fury who pass the sentence”. (Notice, by the way, how Sa‘adya 
represents the angels in question as one class only, called ‘Irin, regarding the 
‘ Qaddishin = Holy Ones’ as an attribute—further, how he identifies them with “ the 
angels of anger and fury" usually but another name for the ‘angels of destruction’, 
cf. note on ch. xxxi. 2.) Cf. also Hilkoth Mal’akim, Add. 27199, fol. 124 a: “the angel 
who passes the sentence and who issues the demands is called ‘Jv and Qaddish”’. 

It is evident from the way in which the various functions are depicted as divided 


cH. XXVIII] DIVINE JUDGEMENT IOI 


iv. 13, 14): “‘ Behold an ‘Jr and a Qaddish came down from heaven and 
cried aloud and said thus, Hew down the tree, and cut off his branches, 
shake off “his leaves, and scatter his fruit: “let the beasts get away 
from under it, and the fowls from his branches. 

(10) Why are they called ‘Jvin and Qaddishin? By reason that they 
sanctify the body and the spirit with lashes of fire on the third day 
of the judgement, as it is written (Hos. vi. 2): ‘‘ After two days will 
he revive us: on the third he will raise us up, and we shall live before 
him.” 


14-14 A lacuna. 15-15 E om. 


between the ‘Irin and Qaddishin, that they are in this verse regarded as comprising 
a comparatively large number. One might, with some certainty, venture the con- 
jecture that the underlying idea here is the representation of the ‘Jrin and the 
Oaddishin as the Heavenly Beth Din. The ‘Trin and Qaddishin would then be 
conceived of as 7o or 72. This is confirmed by the confusion in the two 
chapters following next, between these angels and the 72 princes of king- 
doms who acc. to ch. xxx constitute the heavenly Beth Din. Also, in Zohar, 
e.g. ii. 6a, the ‘Trin and Qaddishin of Dan. iv. 14 are explicitly interpreted as “the 
72 members of Sanhedrin who consider the judgements of the world”. 

That the ‘Trin (and Qaddishin) in 1 En., according to the prevalent representation 
there, are counted as a large number (e.g. ch. vi. 6: 200) is already recalled 
above. On the other hand, in later cabbalistic writings, they are likewise often 
pictured as a numerous class of angels, e.g. YR. i. 162 b (quotation from Söde 
Raza), they are referred to with the formula “the troops of ‘Irin and Qaddishin’’. ' 

(10) they sanctify the body and the spirit with lashes of fire. The ex- 
pression ‘the body and the spirit’ may be taken in two different senses, viz. as 
referring either to the angels in question (the ‘rin and Qaddishin) or to the body 
and spirit of a man who has undergone judgement; the judgement of man, referred 
to here, would in this case be the so-called Din ha-qQéber, the judgement on man 
immediately after his death. The interpretation of the present sentence in the sense 
of ‘sanctify the body and spirit of the judged man’ is probably the correct one, 
esp. in view of the difficulty, that otherwise arises, of explaining the meaning of 
the words immediately following: ‘on the third day of judgement’. ‘The third 
day’ cannot very well be meant ‘absolutë’, since the judgement here is daily and 
continual. But with the assumed interpretation it will naturally take on the meaning 
‘the third of the three days that man is judged’, the third day being also the final 
one, on which the sentence passed on man is consummated through his purification 
in fire (‘by lashes of fire’). Cf. ch. xliv. 

The result thus arrived at accords with Masséket Chibbut ha-qQeber, BH. i. 151: 
“The ministering angels (corresponding to the ‘Jrin and Qaddishin of the present 
verse) receive man, after his death, from the hands of the angel of death; they judge 
him on the first two days on account of his character as developed during his life, 
through his observance or neglect of the statutes of Tora; on the third day they 
judge him, spirit, soul and body, by strokes with lashes of fire”. This is a description 
of the Din ha-qQéber, referred to above. 

The bath of sanctification or purification in fire is depicted as forming the 
conclusion of judgement also with regard to the ministering angels, in Revelation 
of Moses (tr. Gaster, rec. B, in Royal Asiatic Society’s Journal, 1893): ‘the Almighty 
sits and judges the ministering angels, and after the judgement they bathe in that 
river of fire and are renewed". Cf. ch. xxxvi. 

It is true that in other connections the Qaddishin are represented as 'sanctifying 


102 THE HEBREW BOOK OF ENOCH [CH. XXIX 


CHAPTER XXIX 
Description of a class of angels 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


; - ' 
(1) Each one of db has seventy names corresponding to the 
eventy tongues tof the world!. And all of them are (based) upon 


1-1 E om. 


themselves in fire’. Thus in Shemoth shel Metatron, Bodl. MICH. 256, fol. 40 b, 
we read: “Metatron admonishes the angels every third day to bathe and purify 
themselves in the fiery river (Nehar di- Nur)". 


Ch, xxix. Ch. xxix contains a short description of angels, the names or class of 
which are not defined in the chapter. As the context now stands, the description 
is, by the opening words ‘each one of them’, made to refer to the ‘Irin and Qaddishin 
of the aforegoing chapter. On the other hand, the following chapter, xxx, in de- 
fining ‘the great princes who are called H’ by the name of the Holy One’ as the 
72 Princes of Kingdoms, seems to have in view no others than the angels of 
the present chapter, of which it is stated here that their names are ‘based upon 
the Name of the Holy One’. 

Thus, in the present arrangement of the context, the ‘Irvin and Qaddtshin are, 
by inference, identical with the Princes of Kingdoms. The identification is justi- 
fiable, since the functions of both categories, as represented in chh. xxviii. 7-xxx, 
are practically congruent: they are both depicted as constituting the Celestial Beth 
Din, the Divine Council or Court of Justice. 

It is scarcely probable, however, that ch. xxix is the original continuation of 
ch. xxviii. 7-10. lt gives the impression of being a fragment from an angelological 
description from some other source. When considered by itself, it can best be 
understood as treating of the Princes of Kingdoms, for the reason that the expression 
‘seventy names corresponding to the seventy tongues of the world’ naturally 
—and usually—connects the angels or angel of which it is used, with the conception 
of the seventy nations and their representative body in the heavens. 

Still it seems to be a necessary conclusion that to the Redactor, responsible for 
the present arrangement of chh. xxviii-xxx seqq., the identity of the ‘Trin and 
Qaddishin with the Princes of Kingdoms, did not, at least, present any difficulty. 
Some tradition to this effect might have obtained. As a trace of such a tradition, 
although from a late source, may perbaps be regarded the passage on the Princes 
of Kingdoms in Menahem Reqanati's Commentary on the Pentateuch, Gen. x. 5 (E7): 
* 70 princes are set over the 7o nations. . .they are the 70 princes who surround the 
Throne of Glory and they are the same that are called in the Song of Solomon 
(Cant. iii. 3) ‘the Watchmen (Shdmérim) that go about the city’, for by their hands 
the decrees from on high are issued (cf. ch. xxviii. 8 seq.) ". 

Convergences between the conceptions of the Watchers and of the Representa- 
tives of the Nations (the Princes of Kingdoms) may have occurred at an early 
period, although then perchance in another aspect. The Watchers (1 En.) as well 
as the Princes of Kingdoms, acc. to a different trend of traditions, were regarded 
as evil agencies in the world (cf. 1 Ex. ]xxxix. 59-65 and note on ch. xxviii. 1). 
'The Watchers become the leaders of corrupt mankind on earth and the Princes of 
Kingdoms are the rulers of the Gentile nations: occasionally the leader of the 
Watchers is mentioned as SATANIEL or SAMMAEL, and the Princes of Kingdoms, as 
evil agencies, are later regularly represented as headed by sAMMAEL, Cf. on this 
TB. Sota, 9 a, Sha'are ’Orä, 65 a, ‘Emeq ha-mMelek, 12x b et al. 


CH. XXIX] DIVINE JUDGEMENT 103 


the name of the Holy One, blessed be He. And every several name 
is written with a flaming style ? upon the Fearful Crown (Keéther 
Nörä) which is on the head of the high and exalted King. 

(2) And from each one of them there go forth sparks and lightnings. 
And each one of them is beset with horns of splendour round about. 
From each one lights are shining forth, and each one is surrounded 
by tents of brilliance’ so that not even the Seraphim and the Chayyoth 
who are greater than all the children of heaven are able to behold 
them. 


2 A adds: ‘of iron’ 3 E: ' Understanding (Binaà)' 


(1) seventy names corresponding to the seventy tongues. . .(based) upon the 
name of the Holy Qne. Exactly the same is said with regard to Metatron, chh. 
iii. r and xlviii c 9./The expression ‘seventy names corresponding to the seventy 
tongues’ is a formula, conveying the connection of the angels in question with the 
seventy nationSX So ch. xlviii c 9 the ascribing to Metatron of seventy names is 
clearly connectéd with his character of chief of the seventy princes of the seventy 
nations. The phrase ‘based upon the Name of the Most High’ with regard to a 
name, means that it contains the elements of the Tetragrammaton. Cf. note on 
ch. x. 3 and the angelic names ch. xviii.9-24. written with a flaming style. Cf. 
cbh. xiii. 1, xxxix.1,xli.4. upon the Fearful Crown...on the head of the... 
King. The Fearful Crown ‘Kéther Nord’ is the technical term for the crown on 
the head of the Most High as seated on the Throne of Glory. In magical writings 
the ‘ Fearful Crown’ plays a prominent role, being, together with ‘the Great Seal’, 
the most effectual of magical formulas. Cf. Hek. Zot. (Bodl. MIcH. 9, fol. 66 a): 
“the Fearful Crown...(follow some mystical letters)...this is the crown with 
which one conjures all the Princes of Wisdom”. Cf. also Mass. Hek. vii: “the 
crown on the forehead of the Holy One, blessed be He, on which the Explicit Name 
is graven ”. 

(2) And from each one of them there go forth sparks and lightnings etc. 
This verse repeats the phraseology of the angelological section. For ‘horns of 
splendour’ cf. ch. xxii. 6. For ‘tents of brilliance’, ch. xxv. 6. ‘‘not even the 
Seraphim and the Chayyoth etc.’ cf. ch. xxvi. 11. Does the present fragment 
know only the Seraphim and the Chayyoth as Merkaba-angels? Or does it regard 
the Seraphim and the Chayyoth as the two highest classes of superior angels by 


תחות האי חיותא ארבעה שרפין. .. . מאלין ארבע the Merkaba? (Cf. Zohar, ii. 252b.‏ 
בד נטלי נפקי שביבין דאשא ומאלין שביבין אתעבידו שבעין ותרין גלגלין מלהטן באשא) 


104 THE HEBREW BOOK OF ENOCH [cH. XXX 


CHAPTER XXX 


The 72 princes of Kingdoms and the Prince of the World 
officiating at the Great Sanhedrin in heaven 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 

(1) Whenever the Great Beth Din is seated in the ‘Araboth Ragia‘ 
on high !there is no opening of the mouth for anyone in the world 
save! those great princes who are called H’ by the name of the Holy 
One, blessed be He. 


1—I É om. corr, 


Ch. xxx. Another representation of the daily judgement in the Celestial Beth 
Din. The function of court-officers (ch. xxviii. 8) is here attributed to the Princes 
of Kingdoms with their leader, the Prince of the World. In contrast with ch. 
xxviii. 8, 9, this function is here seen exclusively from the aspect of defence or plea 
in favour of the world (vs. 2). The accusing part is hereby implicitly reserved for 
the Most High himself. 

(1) Whenever (lit. every fixed time that) the Great Beth Din is seated. Every 
day, at a fixed time, the Great Sanhedrin assembles in the highest of the heavens, 
the ‘Araböth, under the presidency of the Holy One. This is explicit from vs. 2: 
“every day at the hour that’, and ‘ pleads. ..before the Holy One, blessed be He’. 
The sittings of the Beth Din are here for judgement, although the judgement may 
include all the various decisions with regard to the affairs of the world. But the 
Celestial Beth Din has even a wider scope. So, e.g. in Gen. R. xlix. 6, it is said that 
God introduces new Halakas daily in His Celestial Beth Din. For the Beth Din 
Shelma'ala as giving daily decisions with regard to the happenings of the world 
cf. Hek. R. i-iii seqq. 

there is no opening of the mouth for anyone in the world etc. For the 
expression in this sense cf. Alph. R. ‘Aqiba, BH. iii. 57. Cf. also the phrase ‘opening 
of the mouth for the Minim (heretics, Christians)’ = scriptural points of support 
for heretical beliefs. Here it apparently means that no one is allowed to speak either 
as accuser or defender except the Great Princes called H’. 

great princes...called H’ by the name of the Holy One. Ch. x. 3 speaks 
of ‘8 great princes called H’ by the name of their King’, to whom also 1s assigned 
an exceptional status. Cf. note, ib., and Hek. R. xxi. ‘called H’ etc. In most 
cases simply means that the Tetragrammaton forms the latter part of the name. 
It seems to have been a general assumption, that the highest circle of angels were 
marked out from the other angels by the common distinction of the Tetragrammaton 
as part of their name, whereby their names were ‘based upon the Name of the 
Holy One’. But the traditions are at variance as to the further character, number 
and function of these highest angels. Thus, in the present book, ch. x. 3 (already 
referred to), ‘the 8 Great Princes, called H’ etc.’ occupy so high a position as to 
be above the jurisdiction of Metatron (the Lesser YHWH), which includes all the 
other angels and princes; in the angelological classification of ch. xviii each one of 
the sixteen highest princes have the ‘H’ at the end of their names; in the angelo- 
logical section, chh. xix-xxii, xxv—xxvii (xxviii), the six princes there named have 
likewise all the T'etragrammaton as part of their names. (It is in fact altogether in 
harmony with that angelological section, when ch. xxix, the ‘Jrin and Qaddishin, 
the highest of the princes acc. to ch. xxvii. 1-0, are in ch. xxix represented, or made 


CH, Xxx] = DIVINE JUDGEMENT 105 


(2) How many are those princes? Seventy-two princes of the 
kingdoms of the world besides the Prince of the World who speaks 
(pleads) in favour of the world before the Holy One, blessed be He, 


to be represented, as having their names ‘ based upon the name of the Holy One’.) 
Acc. to Hek. R. xxii. 1, the highest angels who are there the door-keepers of the 
Seventh Hall and seven in number, have all names of the form X-H’; in the pre- 
ceding chapter of Hek. R. one meets with the statement that the awe-inspiring 
power of these guardians of the seventh Hall and of their names lies just in the 
fact that ‘‘each one of them, his name is called (based) upon the name of the King 
of the Universe". | 

In the present chapter again, the Princes H’ are defined as the 

(2) Seventy-two princes of the kingdoms, and this evidently because, acc. to the 
view contended here, the seventy-two princes of kingdoms, inclusive of the Prince 
of the world, form the highest angelic order in their capacity of constituting the 
Celestial Beth Din. 

For the different conceptions of the Princes of Kingdoms, cf. note on ch. xvii. 8. 
Here they are decidedly conceived of as the REPRESENTATIVES OF THE NATIONS OF 
THE WORLD. The conception of representatives in heaven of the various kingdoms 
on earth is a well-known, early idea attested in the O.T., Dan. x. 20, 21; it occurs 
in Sir. xvii. 17 (“for every nation He appointed a ruler. But Israel is the Lord’s 
part"). Since the nations were counted as seventy, the number of these representa- 
tives was at first usually given as seventy (cf. ch. xlviii c 9); so in 1 En. lxxxix. 59 
(seventy shepherds). Apposite for the resemblance to vs. 2 of the present chapter 
is Targ. Yer. to Gen. xi. 7, 8 (“every nation has its own guardian angel who pleads 
the cause of the nation under his protection"). In Talmud the conception occurs, 
e.g. TB. Yoma, 77 a (MIKAEL, the prince of Israel, DUBBIEL, the prince of Persia etc.), 
Sukka, 29 a (the Gods of the nations suffer punishment with them). Cf. further Gen. 
R. lxviii, lxxvii, Ex. R. xxi, Lev. R. xxix, Pesitkta R. xxiii, xxvii, P. R.' El. xxiv. Notice, ' 
how in Mass. Hek. the conception of seventy princes is replaced by that of “‘ 70 thrones 
of the Holy One, blessed be He, corresponding to the nations of the world". 

For discussion of the origin of the number 72 as ascribed to these princes, see 
note on ch. xvii. 8. In the present connection—the seventy-two princes of kingdoms 
constituting the Great Sanhedrin of heaven—one is reminded of the fact that the 
Great Sanhedrin proper, of which the Beth Din shelma'ala is a counterpart, is in a 
few Mishna passages represented as consisting of seventy-two members : M. Zebachim, 
i. 3, Yad. iii. 5, iv. 2. 

For the princes of kingdoms as the Celestial Beth Din cf. also Bachya's Commen- 
tary on the Pentateuch, Par. Beha‘aloteka (162 b): ‘‘ The Holy One, blessed be He, 
said to the 70 angels who surround the Throne of Glory...and they are the Beth 
Din of the Holy One”. Cf. Zohar, i. x73 b, and Mass. Hek. v. 7o, thrones always 
surrounding the Shekina. The ‘thrones’ in Zohar are angelic beings when termed 
111075, and similarly their ‘thrones’ are 102260 .קתדרא'‎ 

the Prince of the World who speaks in favour of the world. The Prince of 
the World is here, then, the leader of the princes of kingdoms. He combines the 
functions of the rulers of the nations: they plead each one the cause of his nation, 
the Prince of the World pleads the cause of all the nations together, of the world 
in its entirety. There is no reference here to any contrast between the Gentile 
Nations, the idolaters, and Israel. On the contrary, the representation is strikingly 
universal in its character. The Accuser is God himself, whereas acc. to other views, 
the Prince of Israel and the princes of the nations, especially the prince of Rome 
(or of Persia) are represented as accusing each other before the Most High. Cf. 
the Introduction. 

For the conception of the nations (or their representatives) appearing before God in 
judgement or pleading before God, cf. inter alia 4 Ezra vii. 37, and the reference in 
BOX, Ezra- Apocalypse, p. 124, note ad loc., to the passage in TB. Aboda Zara,2ab= 


106 THE HEBREW BOOK OF ENOCH _ [CHH. XXX, XXXI 


every day, at the hour when the book is opened in which are recorded 
all the doings of the world, according as it is written (Dan. vii. 10): 
‘The judgement was set and the books were opened." 


CHAPTER XXXI 


(The attributes of) Justice, Mercy and Truth 
by the Throne of Judgement 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
sald to me: 


)1( At the time when the Holy One, blessed be He, is sitting on 
the Throne. of Judgement, (then) Justice is standing on His right 
and Mercy on His left and Truth! before His face. 


ı so E. A: ‘in Truth’ (cf. Is. xvi. 5, quoted vs. 2). 


“the nations appear before God in the future age to receive their reward. They are 
summoned up singly, are asked what they have done in the world, and each is 
condemned (Rome, Persia and other nations)”. 

On the Prince of the World see note on ch. xxxviii. 2, and cf. notes on chh. iii. 2, 
iX. 2-3, X. 3, xlviii € 9. In the Enoch-Metatron pieces, chh. iii-xv and xlviii c, 
Metatron occupies the same position as the Prince of the World here, i.e. leader of 
the princes of kingdoms and, notably, Metatron and the Prince of the World are. 
acc. to one trend of traditions, identical. Here, in so far as Metatron is represented 
as the speaker, this is not the case. 

at the hour when the book is opened etc. This is the same view of the 
book, forming the base of the judgement, that we meet with in ch. xxvii. 2, ‘the Book 
of Records’. Cf. note, ib. The ‘records’ are here perhaps conceived of more from 
the point of view of the nations or the world at large than of the individual. 


Ch. xxxi. Another short, independent, piece on the Judgement, characterized 
by the representation of the hypostasized attributes of Justice, Mercy and Truth 
as agencies at the Divine Judgement. 

Justice and Mercy as attributes of God is a subject of speculation from the earlier 
periods: “‘Palestinian as well as Alexandrian theology recognized the two attributes 
of God, ‘middath ha din’ and ‘middath ha rahamim’ (Sifre Deut. 27, Philo, De 
Opific. Mundi, 60) and the contrast between justice and mercy is a fundamental 
doctrine of the Cabala"' (TE, article ‘Justice’). Among the Tannaites the doctrine 
of Justice and Mercy as the two main attributes of God was connected particularly 
with the name of R. Meir. Cf. Bacher, Agada der Tannatten, vol. ii. p. 60, and TB. 
Ber. 48 b, Gen. R. xxvi, Ab. R. Natan, xxxii, R. ‘Aqiba, TB. Sanh. 67 b. 

(1) At the time (or: in the hour) when the Holy One...is sitting on the 
Throne of Judgement. Although not clearly indicated, the judgement is probably 
here, as in the preceding chapters, the daily judgement, for which is appointed 
a fixed time, cf. ch. xxx. 2 and note. 

Justice is standing on His right hand, Mercy on His left and Truth before 
His face. Since Mercy in vs. 2 is represented as supporting man, Justice probably 
stands for the accusing function at the judgement. Justice and Mercy as agencies 
at the judgement or of attributes of God as Judge are perhaps indicated in the 
Talmudic dictum as to the tevo Thrones, one of Justice, the other of Mercy (Sedaga), 
TB. Chag. 14 a, Sanh. 38 b (attributed to R. ‘Agiba from R. Jose the Galilean). 


CH. XXXI] DIVINE JUDGEMENT 107 


(2) And when man? enters before Him to judgement, ?(then) there 
comes forth from the splendour of the Mercy towards him as (it 
were) a staff? and stands in front of him. Forthwith man falls upon 
his face, (and) all the angels of destruction fear and tremble *before 
him‘, according as it is written (Is. xvi. 5): '' And with mercy shall 
the throne be established, and he shall sit upon it in truth." 


2 E: *a wicked man’ 3-3 E prob. corr.: ‘the Mercy goes out from judgement 
towards him’ 4—4 E: ‘on his right’ 


For the hypostasized attribute of Justice as accusing cf. Alph. R. ‘Aqiba, and rec., 
BH. iii. 50: ‘In that hour the attribute of Justice said before the Holy One, blessed 
be He, ‘Lord of the Universe, even the righteous are designated for death (i.e. 
have sinned—according to Law no man shall be justified) '". 

For a later representation of the roles of Justice and Mercy cf. Sha'are 'Ora, 
quoted YR. 7b, vol iii: “The attribute of Justice gives to the supplicant... 
riches and all good things, but the attribute of Justice prevents (interrupts, annuls) 
the decision and says, Let us consider whether this supplicant is worthy that his 
supplication be granted him, and if not, Jet him be judged in the Great Sanhedrin 
etc." Notice the combination here of the two conceptions of Justice-Mercy and of 
the Great Sanhedrin. 

The distinctive feature of the present chapter, vs. 1, is the introduction of the 
third attribute, the Truth, as mediating between Justice and Mercy. The combina- 
tion of truth with judgement is deduced from or, rather, occurs already in the O.T. 
Reference is in vs. 2 explicitly made to Is. xvi. 5. Then in 4 Ezra, vii. 34 (‘But 
judgement alone shall remain and truth shall stand’). For references to parallels 
in Rabbinic see Box, Ez. Apoc. p. 122, note ad loc. Cf. further Alph. R.‘Aqiba, beg. 
(The Holy One. . .is called Truth, and He sits on His Throne...in Truth...all 
his judgements are judgements of truth, and all his ways are Mercy and Truth’), 
and ch. xxvi. 12. The mediating character of the attribute of Truth is here symbolic- 
ally indicated by the place assigned to it ‘before the face of the Most High’ between 
‘Justice’ to the right and ‘Mercy’ to the left. Another expression of the mediation 
at the judgement is found, ch. xxxiii. 1 (‘Angels of mercy, of peace, and of de- 
struction’). 

The distinction involved in the expressions ‘to the right’, ‘to the left’, does not 
carry the extreme symbolical significance of certain gnostic systems and esp. the 
later Qabbala: there the accusing role is always assigned to the left side, the favour- 
pleading to the right. In the system of T'en Sefiróth Justice is on the left, Mercy on 
the right (contrast here). 

(2) when man enters before Him to (receive) judgement, i.e. immediately 
after death, cf. note on ch. xxviii. ro. there comes forth from the splendour of 
the Mercy towards him as (it were) a staff and stands in front of him. This evi- 
dently means that the attribute of Mercy wields a protecting, supporting influence 
over man against forces working for the strict application of the principles of justice. 
And this influence is represented as prevailing over the latter, at least such seems to 
be the import of the words following: all the angels of destruction fear and 
tremble before him. The angels of destruction represent the execution of the 
decrees of justice (cf. ch. xxxii. 1), i.e. the punishment of man’s sin. Here it appears 
that ‘the staff’ from the ‘splendour of the Mercy’ protects man from the rage of 
the angels of destruction. 

For the conception of the angels of destruction cf. x En. liii. 3 (“I saw all the 
angels of punishment abiding and preparing all the instruments of Satan [for the 
sinners] ”), Ivi. 1, Ixiii. x (^ In those days shall the mighty and the kings. . .implore 
God to grant them a little respite from His angels of punishment"). 2 En. x. 3; 
Ap. Petri, 6,8. TB. Shab. 55 a, presents an instance of the connection between the 


108 THE HEBREW BOOK OF ENOCH [CH. XXXII 


CHAPTER XXXII 
The execution of judgement on the wicked. God’s sword 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) ! When the Holy One, blessed be He, opens! the Book half of 


1-1 E: ‘when they open before the Holy One, blessed be He’ 


. angels of destruction and the attribute of Justice (as accusing and desiring the strict 
enforcement of the Law): ‘‘ God said to Gabriel (with reference to the situation, 
Ezek. ix. 4 seqq.), ‘Go and write on the forehead of the righteous a mark of ink, that 
the angels of destruction may not get power over them, but on the forehead of the 
wicked a mark of blood, that the angels of destruction may have power over them’. 
Then said the attribute of Justice before the Holy One... ‘...In what respect are 
those better than these?'"" Cf. ib. 1525,89 a; Yer. Shebu'oth, vi. 37 a; Rev. vii. 2, 
xii. 7; Test. Abr. xii, xiii; Gédullath Moshe, section Gehinnom ; Masseketh Gehinnom, 
BH. i. x42; Alph. R. ' Agiba, BH. iii. 62. See also ch. xliv. 2 and note. In these 
instances they appear mainly in two aspects: one is that of executots of punishment 
and of the divine decrees in general in the world, the other that of officials of 
Gehenna appointed over the wicked (and intermediate). 

On their number and names the different sources are at variance, from those 
speaking of two angels of destruction, usually called ’apH and CHéMa (i.e. anger and 
fury), cf. SIMKIEL and ZA‘APHIEL, ch. xliv. 2, to those counting them in thousands 
and myriads. Rev. of Moses (tr. Gaster, RAS’s Fournal, 1893, p. 589) represents 
the angel-prince QEMU’EL as the chieftain of 12,000 angels of destruction. 

The ‘man’ who acc. to the present chapter, obtains the support of the attribute 
of Mercy is apparently man in general, the vast majority, perhaps those who else- 
where (e.g. ch. xliv) are referred to as the class of intermediate, ‘béndniyyim’. 

Instances of the attribute of Mercy pleading for man in opposition to the 
prosecuting activity of the attribute of Justice are numerous in later Qabbala. 
YR. i. 94 a, quotes from ‘Asara Ma’amaroth the following passage: “The 
attribute of Mercy occupies itself with the merit of every creature...if a man 
commits a transgression, then the attribute of Justice comes to punish the man on 
account of the transgression but the attribute of Mercy says: ‘Even if the man’s 
hand has sinned, lo, yet his eye has not sinned...if thou wilt punish his body on 
account of the sin of the hand, lo, even the eye will suffer, and so it will be punished 
unjustly?", and continues the passage: “in this way the Mercy prevents tribulations 
and plagues from visiting the world (as punishments for the sins of mankind)”. 


Ch. xxxii. This chapter treats of the aspect of the judgement consisting in the 
execution of judgement on the wicked. The execution of the Divine decrees is 
referred to in ch. xxviii. 9, the executors there being the ‘Jrin and Qaddishin. The 
identity of the executors of judgement is in the present chapter not revealed. 
Regarded as immediate continuation of ch. xxxi. 1 of this chapter would imply 
that they are ‘the angels of destruction’. That is, however, the natural conclusion 
presenting itself at a slight examination of the chapter, since the execution of 
judgement is here that on the wicked only, not of the Divine decrees in general. 
The plurality of angelic beings indicated by the words ‘they go out from before 
Him in every moment’ can in this connection scarcely be interpreted as any others 
than the angels of destruction, whose essential function is the punishment of the 
wicked. 

(1) When the Holy One...opens the Book etc. One book as the basis of 
judgement here as chh. xxx and xxvii. 2 (i.e. the Book of Records). Cf. notes, 1D. 


CH. XXXII] DIVINE JUDGEMENT 109 


which is fire and half flame, (then) they go out from before Him in 
every moment to execute the judgement on the wicked ?by His sword 
(that is)? drawn forth out of its sheath and the splendour of which 
shines like a lightning and pervades the world from one end to the 
other, ?as it is written (Is. Ixvi. 16): ‘‘ For by fire will the Lord plead 
(and by his sword with all flesh).” 

(2) And all the inhabitants of the world (Zt. those who come into 
the world) fear and tremble before Him, when they behold His 
sharpened sword like unto a lightning from one end of the world to 
the other?, and sparks and flashes‘ of the size of the stars of Raqia’ 
going out from it; according as it is written (Deut. xxxii. 41): “If 
I whet? the lightning of my sword". 


2-2 E: ‘and His sword is’ 3-3 E omits from ‘as it is written etc.’ vs. 1 till 
‘and sparks etc.’ vs. 2. 4-4. E om. 5-5 E om. 


they go out from before Him in every moment. ‘They’ is best understood as 
‘the angels of destruction’; cf. above and note on ch. xxxi. 2. For the angels of 
destruction as executing punishment on the wicked in the world, cf. Hek. R. v: 
“R. Ishmael said: ‘What did the Beth Din on high do? In that hour they com- 
manded the angels of destruction and they went down (to earth) and made a 
*" consumption even determined" upon Caesar Lupinus'". Further A/ph. R.' Aqiba, 
BH. iii. 50, 51 (with reference to the destruction of Jerusalem): ‘‘In that hour six 
angels of destruction were sent down on Jerusalem, and they destroyed the people 
in it...and these they were: ’Aph, Chema (cf. note, ch. xxxi. 2), Qeseph (= ‘wrath’),, 
Mashchith (= ‘destroyer’, Ex. xii. 23), Mashmid (also = ‘destroyer’), Mekalle 
(= ‘consumer’)....And each one of them had a two-edged sword in his hand”; 
ib. BH. iii. 62 (in a context, treating of the idolaters of the world), ‘‘ Forthwith ’Aph 
and Chema, two angels of destruction,...drew their sword...in order to destroy 
the world". Cf. further the references adduced in the note on ch. xxxi. 2. The 
expression every moment prompts the conclusion that the execution of the 
punishment is one that takes place in this world continually (as well as. through 
periods of great crises); this is confirmed by pointing to the parallel passages just 
referred to. We are even in this chapter concerned with the daily judgement. Against 
this conclusion does not speak what follows: 

by His sword (that is) drawn forth out of its sheath. In the two passages from 
R. ‘Aqiba cited above, the angels of destruction are represented as armed with 
swords. Here the sword by means of which the punishment is executed is ‘the 
sword of God’, a conception, acc. to the statements in the present chapter itself, 
deduced from Is. lxvi. 16 and Deut. xxxii. 41. The sword of God is a well-known, 
eschatological, symbol of the O.T. Cf. Is. xxvii. 1, xxxiv. 5, xlvi. r0, xlvii. 6, lxvi. 16, 
Ezek. xxi. 3 seqq. Later we meet with the same symbol of punishment and vengeance 
in 1 En, e.g. xc. 17, 19 (connected with the opening of the ‘book’), “opened the 
book. ..and a sword was given to the sheep"; ib. xci. 12, “and a sword shall be 
given to it, that a righteous judgement may be executed". Add b. xc. 34, Ixxxviii. 2. 
Other instances of the same symbolic use of ‘the sword’ are Rev. i. 16, ii. 12, 16, 
vi. 3, 4, xix. 15. It may be noted that ‘the sword’ in this chapter again, as in the 
O.T., is God’s sword, although wielded by the angels of destruction. 

(3) And all the inhabitants of the world fear and tremble. ..when they 
behold His. . .sword. . .from one end of the world to the other. This is more in 
the style of a description of the Last Judgement. Perhaps the writer unconsciously 
falls in with the eschatological phraseology. Or, more probably, the situation in 


IIO | THE HEBREW BOOK OF ENOCH [CH. XXXIII 


CHAPTER XXXIII 


The angels of Mercy, of Peace and of Destruction by 
the Throne of Judgement. The scribes. (vss. 1, 2) 
The angels by the Throne of Glory and the 
fiery rivers under it. (vss. 3-5) 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 

(1) At the time that the Holy One, blessed be He, is sitting on the 
Throne of Judgement, * (then) the angels of Mercy are standing on 
His right, the angels of Peace are standing on His left and the angels 
of Destruction are standing in front of Him. 


I E adds: ‘of truth’ 


the writer’s mind may be that of a great general Divine visitation, such as a war. 
Passages representing the Divine sword as visible to an assembly or large number 
of people simultaneously, occur in Rabbinic: e.g. Szfré on Deut. xi. 12 (cf. Lev. R. 
xxxv, Deut. R. iv): “(At Sinai) A book and a sword came down from heaven... 
and the Voice was heard, saying: ‘If you practise the doctrine of this book, you shall 
be saved from the sword, but if not, you shall be punished by it'". It should be 
noted that the ‘sword’ in this passage is said to be identical with the sword of 
Gen. iii. 24, which is another of the fundamental references on which the con- 
ception of the ‘sword’ is based. See Gen. R. xxi. 14 (the sword personified). 


Ch. xxxiii. 1—2. Vss. x and 2 of the present chapter constitute the last fragment 
of the context treating of the Judgement. The representation of vs. 1 is but another 
version of the conception of the principal agencies at the Judgement, already met 
with in ch. xxxi. The hypostasized attributes of Justice, Mercy and Truth of 
ch. xxxi. 1 are here replaced by the angels of mercy, peace and destruction. It is 
safe to assume that the angels of mercy here more or less exactly correspond with 
the attribute of Mercy there as to significance and function, i.e. represent the 
activity of plea in favour of man. As regards the angels of peace their character of 
mediating forces is confirmed by the frequent usage of the term ‘peace’ for the 
mediation between two opposites, see ch. xlii. 7. The correspondence between the 
angels of destruction and the attribute of Justice was attested, note on ch. xxxi. 2, 
esp. in the passage quoted from TB. Shab. 55a. The attribute of Justice perhaps more 
emphasizes the accusing part, the angels of destruction, again, the punishment, 
the strict carrying out of the principles of justice. 

(1) the angels of Mercy are standing on His right. In contrast with ch. 
xxxi. 1, the defending agencies, the ‘melammedim zakuth’ are assigned the place to 
the right side, cf. note, tb. The strict system of the later Qabbala is however not 
applied even here, since the opposing agency of the ‘melammedim choba’ on the 
left is missing. 

For the angels of mercy pleading in favour, cf. Hilkot ha-kKisse (Add. 
27199, fol. 139 a): “‘211 myriads of angels of mercy are standing there (by the 
Throne) and they plead in favour of Israel". Jb. fol. 125 a (Hilkot Mal'akim): the 
‘angels of mercy’ are the performers of the Thrice-Holy part of the Qédushsha, 
perhaps a symbolic expression of the meritorious properties of the performance of 
the Oédushsha (ch. xl. 1). The angels of mercy have their attentions and efforts 
fixed on the ‘merits’: cf. end of note on ch. xxxi. 2. 


CH. XXXIII] MERKABAH, ETC. III 


(2) And one scribe 1s standing beneath? Him, and ?another scribe? 


above Him. 
(3) And the glorious Seraphim 
4: E: 


surround them like fire- surround the Throne on its four sides with 

brands round about the walls of lightnings, and the ‘Ophannim 

Throne of Glory. surround them with fire-brands round 
about the Throne of Glory. 


2 so E. A: above Him’ 3-3 so E. A: ‘a Kerub’ 


The expression ‘angels of peace’ is perhaps derived from Is. xxxiii. 7. The 
‘angel of peace’ is Enoch’s guide acc. to 1 En. xl. 8, ]i1. 5, liii. 4, lvi. 2 et al. Cf. also 
Test. Dan. vi. 5, Asher, vi. 6. 

On the angels of destruction see notes on chh. xxx. 2 and xxxii. 1 (xliv. 2). 

(2) one scribe is standing beneath Him, and another scribe above Him 
(acc. to the reading of E adopted above). The scribes record all the facts that have 
regard to the Divine Judgement, the fixed times appointed for man’s entering and 
leaving this world (ch. xviii. 23, 24), his observance or non-observance of the Divine 
statutes, all ‘the doings of the world’, not only as to individuals but with reference 
to nations and the world at large (chh. xxvii. 2, xxviii. 7, xxx. 2). Besides such 
‘facts’ the scribes also write down the decisions of judgement, the Divine decrees 
with regard to man after death as well as to the living. 

For instances related to the ideas here presented cf. Chibbut ha-qQeber, BH. i. 
150: * a scribe and one appointed with him (function at man's death). . . counting 
the number of his days and years"; Sefer Chasidim (EF. ii. 333): "two scribes 
record the place assigned for every man, whether in Paradise or Hell”; Hek. R.' 
v. I (in the Legend of the Ten Martyrs): “in that hour, the Holy One, blessed be 
He, ordered the Scribe incessantly to write down dire decrees and terrible plagues 
...for the wicked Rome”. Note also Hek. R. xx, where GABRIEL, the scribe, is 
represented as writing down the merits and deeds of a man, desiring to behold the 
vision of the Merkaba, and also his application for the grant of this privilege. 


Ch. xxxiii. 3—5. With vss. 3 seqq. of the present chapter the theme of the Divine 
Judgement is abandoned. What follows in this chapter is a short representation of 
the Throne of Glory, the Merkaba-angels surrounding it and the seven fiery rivers 
flowing through all the seven heavens down to Gehenna, thus forming a concise 
summary of the Merkabah-picture: the heavenly glories with the Throne at their 
centre. Since the emphasis here is neither on the Judgement-Throne—as in the 
section on the Judgement, just concluded—nor on the angelic classes of the heavenly 
hierarchy—as in the angelological section—it may be convenient to include these 
verses in the section comprising chh. xxiii, xxiv, xxxiv, xxxvii, which deals with 
various wonders of the heavens (the Throne of Glory, the ‘Araboth and the seven 
heavens in general), esp. from the quasi-physical aspect. This section is of the same 
fragmentary, unsystematical character as the section on the Judgement. 

As regards the relation between vss. 1, 2 on one hand and vss. 3-5 on the other, 
it is quite probable that they belong together even originally, the compiler having 
put this chapter in its present place merely because the two opening verses referred 
to the subject of the preceding chapters, the Judgement. 

Considered as a unity the present chapter forms another instance of the Merkabah 
picture revealing the Throne in its highest aspect as a Judgement-Throne. This 
tendency is noticeable in both the angelological expositions: ch. xviii and chh. xix— 
xxviii. Cf. note on ch. xxvi. r2. 

(3) This verse presents three classes of Merkaba-angels: acc. to 4, Kerub, 


112 THE HEBREW BOOK OF ENOCH [CH. XXXIII 


And clouds of fire and clouds of flames compass them to the right 
and to the left; and the Holy Chayyoth carry the Throne of Glory 
from below: each one ‘with three fingers. The measure of the 
fingers of each onet is 800,000 and 700 times hundred, (and) 66,0008 
parasangs. 

(4) And underneath the feet of the Chayyoth seven fiery rivers 
are running and flowing. And the breadth? of each river is 365 
thousand parasangs ®and its depth is 248 thousand myriads of para- 
sangs®. Its length is unsearchable and immeasureable. 

(5) And each river turns round in a bow in the four directions of 
‘Araboth Ragia‘, and (from there) it falls down to Maà'ón and is 


4-4 E om. 5 A repeats: “each one with three fingers’ 6 E: ‘6000’ 
7 E: ‘length’ 8-8 E om. 


Seraphim and Chayyoth; acc. to E (probably the correct reading), Seraphim, 
’Ophannim and Chayyoth; thus in both readings omitting one of the classes of the 
angelological section (besides the wheels of Merkaba). Apart from this, the adopted 
reading presents the same order as that of the angelological section: Seraphim, 
’Ophannim, (Kerubim), Chayyoth. 

For the ‘clouds of fire and clouds of flames’ cf. the ‘four clouds’, ch. xix. 4 
and chh. xxxix and xxxvii. 

the Holy Chayyoth carry the Zune of Glory. ‘This is a frequent statement. 
Cf. Gen. R. lxxviii, Lam. R. to iii. 23. 

each one with three fingers. Cf. ch. xvii. 6. The measures of the fingers present 
some difficulty. Originally the passage might have contained some reference to 
the different measures ascribed to each of the three fingers, e.g. the first one 80,000, 
the second 70,000, the third 66,000, in a gradation intended to convey a corre- 
spondence in proportions to the second, third and fourth fingers of a human hand, 
respectively. For measures of the Chayyoth cf. ch. xxi. 1-3 and note, Chag. 13 a. 

(4) seven fiery rivers running and flowing underneath the feet of the Chayyoth. 
Cf. ch. xix. 4 (under the wheels of the Merkaba, upon which the feet of the Chayyoth 
are resting, four fiery rivers are continually running) and note, :b., ch. xviii. 19 
and note (the four heads of the fiery river), the fiery river of ch. xxxvi, the fiery 
rivers between the camps of Shekina in ch. xxxvii. Note also ‘the rivers of fire’, 
flowing in the midst of rivers of water’, ch. xlii. 7. In 1 Ez. cf. ch. xiv. 19: ‘from 
underneath the throne came streams of flaming fire so that J could not look thereon " 
(seven rivers, 1b. Ixxvii. 5-7). 365 number of positive, 248 of negative statutes. 

The conception of ‘rivers of fire’ from underneath the Throne of Glory or the 
Chayyoth is an amplification of that of the fiery river, derived from Dan. vii. 10, 
‘a fiery stream issued and came forth fromm before him”, and after this passage 
frequently called Nehar di-Nur and sometimes Rigyon (e.g. Rev. of Moses, BH. 
i. 59). Acc. to Gen. R. Ixxviii, Lam. R. iii. 21 (with reference to Lam. iii. 23); the 
Nehar di-Nur goes forth from the perspiration of the Chayyoth who are perspiring 
under the burden of the Throne(s). Acc. to Mass. Geh. simply “from under the 
Throne of Glory". 

The amplification of the conception of one fiery river into that of several rivers 
of fire, beginning with the assumption of four heads of the Nehar di-Nur (ch. xviti) 
is at variance as to the number of these rivers, one tendency being to make them 
into four (corresponding to the number of the Chayyoth and the ‘ winds’), another 
to count them as seven (so here). 

)5( And each river turns round in a bow in the four directions of 
'Araboth Raqia'. Cf. ch. xxiii. 17,18. and (from there)...to Ma‘on and is 


- 


CH. XXXIII] MERKABAH, ETC. 113 


stayed (?), and from Ma'ón to Zebul, from Zebul to Shechagim, trom 
Shechagim to Ragia‘, from Ragia‘ to Shamayim and from Shamayım 
upon the heads of the wicked who are in Gehenna, as it is written 
(Jer. xxiii. 19): ‘‘ Behold a whirlwind of the Lord, even his fury, is 
gone, yea, a whirling tempest; it shall burst upon the head of the 
wicked ". 


stayed (?), etc. The heavens are enumerated with the omission of Makon and the 
substitution of the Hebrew name Shamayim for the Latin Wilon (velum or Greek 
Bov). In ch. xvii. 3 both these names are given for the first heaven. In Seder 
Rabba di Ber. Rabba the Wilon and Shamayim appear as two different heavens, Viz. 
the first and second respectively. 

A parallel to the present conception of the fiery river(s) going through all the 
heavens and eventually falling down upon the heads of the wicked in Gehenna 
is found in Mass. Geh. iv (BH. i. 149): “the fiery river goes down upon them (the 
wicked in Gehenna) and it runs from one end of the universe to the other". Simi- 
larly in the fragment, translated by Gaster, RAS’s Journal, 1893, pp. 599-605, 
called Description of Hell: “the river Di-nur floweth from beneath the Throne of 
Glory and falleth over the heads of the sinners’. Cf. 2 En. x. 2: “in Gehenna 
there is a fiery river coming forth and it floweth from one end of the world to the 
other". In T'B. Chag. 13 b, the fiery river from the perspiration of the Chayyoth is 
said to ‘fall down upon the heads of the wicked in Gehenna”’ with reference to 
Jer. xxiii. 19, the scriptural passage adduced also by our verse. Cf. further Apoc. 
Petri, 8, Apoc. Pauli, 57. Hek. R. xiii (Rigyon surrounds His Throne...and covers 
all the chambers of the Hall of ‘Araboth Ragqia‘ with fire-smoke). 

In the vss. 4. and 5 of the present chapter we meet with a conception of fiery 
rivers that is brought about through an amalgamation of various views concerning . 
the Nehar di-Nur. 

(1) Founding upon Dan. vii. 10 the Nehar di-Nur became a constituent part of 
the picture of the splendours by the Throne. Flowing from underneath the Throne 
its origin was explained from the perspiration of the Chayyoth, heavily burdened 
by the weight of the Throne. In this aspect it serves no definite purpose other than 
to add to the glory of ‘the Holy One, blessed be He, who sitteth on the Throne of 
Glory’. 

(2) Brought into connection with the ‘thousand thousands and ten thousand 
times ten thousand’ angels ministering before the Throne acc. to the same passage, 
Dan, vii. 10, from which the conception of the Nehar di-Nur was deduced—especially 
in their function of performers of the Qédushsha or ‘the Song’ the fiery river became 
the bath of purification, by which the song-uttering angels were thought to prepare 
themselves for the saying of the Thrice Holy: see ch. xxxvi. 

(3) Once connected with the ministering angels even other functions than the 
last named were assigned to the Nehar di-Nur. In the fiery river the angels were 
" renewed every morning" (in accordance with Lam. iii. 23). To the tradition holding 
the view that the song-uttering angels live only so long as to perform the Qédushsha 
and then perish, the fiery river was the substance from which they were formed and 
whither they were sent back again: TB. Chag. 14 a, Gen. R. lxxviii, Lam. R. iii. 21. 
From this conception there is only a short step to that of the fiery river as the 
place of punishment for those of the ministering angels who uttered the Song 
untimely or improperly: ch. xlvii. 2. 

(4) Lastly the Nehar di-Nur, as derived from Dan. vii. 10, is brought to bear 
upon the “judgement and the books" mentioned ib. Already serving the purpose 
of sanctification, purification and punishment of the ministering angels, it was 
easily made an integral part of the Divine Judgement. On one hand it served to 
purify man in general from sin after death (on the third day of judgement: cf. the 
purification with lashes of fire, ch. xxviii. 10, Chibbut ha-qQeber, BH. i. 151), 


OHB 8 


114 THE HEBREW BOOK OF ENOCH [CH. XXXIV 


CHAPTER XXXIV 


The different concentric circles round the Chayyoth, con- 
sisting of fire, water, hatlstones etc. and of the angels uttering 
the Qëdushsha responsorium 


R. Ishmael said: Metatron; the Angel, the Prince of the Presence, 
said to me: 
(1) The hoofs of the Chayyoth are surrounded by seven clouds of 


the means of purification and preparation of the Intermediate (the ‘benoniyyim’, 
cf. ch. xliv. 5), on the other hand it became the means of punishment of the wicked 
(in Gehenna), a conception which is attestedly old and related to that of the punish- 
ment of the wicked in a sea of fire etc. Cf. Rev. xix. 20, compared with 2 En. x. 2, 
CHARLES’s notes on both passages, and Boeklen, Die Verwandtschaft der jiid.- 
christlichen nut der persischen Eschatologie, pp. 119 seqq. 

In the present vss. it is primarily the conceptions indicated in the points (1) and 
(4) that have been foisted together. As the place of the wicked was conceived of as 
Gehenna, Gehenna being situated below the heavens, it was necessary, in order 
to reconcile the different views (Nehar di-Nur in ‘Araboth and as means of punish- 
ment) to present the Nehar di-Nur or the fiery rivers as flowing from the Throne 
of Glory in the ‘Araboth through the heavens down to Gehenna. In Ma‘yan Chokma 
(Rev. Mosis), BH. 1. 58-64, the points (3) and (4) are combined: “after having 
undergone the judgement the ministering angels bathe in the fiery river and are 
renewed. And then the fiery river...falls down upon the heads of the wicked in 
Gehenna, as it is written (Jer. xxiii. 19): ‘Behold a whirlwind of the Lord.. .it 
shall burst upon the head of the wicked". Cf. vs. 5 above. 


Ch. xxxiv. This chapter, in common with the latter part of the aforegoing chapter, 
treats of the glories of heaven with emphasis laid on the celestio-physical parts of 
these. The centre is the Throne of Glory, the feet of the Chayyoth carrying the 
Throne, and out from this centre the heavenly splendours are represented as 
evolving in concentric circles. This tendency towards a view arranging the heavenly 
objects concentrically round the Throne of Glory is noticeable in a number of 
earlier and later cabbalistic writings, and is, moreover, extended to the cosmological 
theories of the structure of heavens and earths and their foundations. Cf. especially 
Midrash Koénén. 

A parallel to the present chapter is ch. xxxvii. For parallels in other writings 
reference can be made to Mzdrash Kónen, BH. ii. 33, Seder Rabba di Bereshit Rabba 
(in Werthheimer’s Batte Midrashot) and Helak Merkaba, Add. 27199, fol. 126. 

In Midrash Koénén, 1b., where the ‘concentricism’ is already extended so as to 
include the whole cosmos—the lowest of the seven earths, the ‘ Eres ha-tTachtona’, 
and the highest of the heavens, the ‘Araboth with the Throne of Glory, being on 
the same circle—the passage runs: “‘the outside of the ’Eres ha-tTachtona is sur- 
rounded by fire and water, the water by earthquake and trembling, these by light- 
ning and thunder, the lightning and thunder bysparksand commotion, thesparks and 
commotion by the likeness of the Chayyoth (Ezek.i. 5), the likeness of the Chayyoth 
by ‘ Rasé wa-Shob’ (Ezek. i. 14), the Rasé wa-Shob by (those who utter) the Voice of 
Speech (Ezek. i. 24)...(these by) the still small Voice (x Kings xix. 12). . . (this by) 
those who utter the ‘Holy’,...(these by) those zoho utter the ‘Blessed be the Glory of 
H from His place’. . .(these by) those who say ‘ Blessed be the Glory of H for ever 
and ever’... Seder R.di Bereshith R., repeating this, adds (after those who utter 
the Holy”): “and behind all these are the Holy Chayyoth, and the ’Ophannim and 


- 


CH. XXXIV] MERKABAH, ETC. IIS 


burning coals. The clouds of burning coals are surrounded on the 
outside by seven walls of flame(s). The seven walls of flame(s) are 
surrounded on the outside by seven walls of hailstones (stones of 
 El-gabish, Ezek. xiii. 11, 13, xxviii. 22). The hailstones are surrounded 
on the outside by !stones of hail (stone of Barad). The stones of hail 
are surrounded on thg outside by stones of ‘‘ the wings of the tempest ”. 
The stones of ‘the wings of the tempest” are surrounded on the 
outside by! flames of fire. The flames of fire are surrounded by the 
chambers of the whirlwind. The chambers of the whirlwind are 
surrounded on the outside by ?the fire and the water?. 

(2) Round about ?the fire and the water? are those who utter the 


ı-ı E om. 2-2 E: ‘walls of fire and water’ 


the Throne of Glory (cf. here ch. xxxiii. 3 and beginning of this chapter) and the 
feet of Shekina are resting upon their heads...and thousand thousands and ten 
thousand times ten thousand ministering angels are standing round the feet of 
Shekina (cf. ‘thousand camps of fire etc.’, vs. 2 here)". 

Helak Merkaba, referred to above, has the following representation: ‘‘ Behind 
the Throne is the Wind, that surrounds the Throne, and Light surrounds the Wind, 
and splendour surrounds the light, fire surrounds the splendour etc....and the 
colour of chashmal (Ezek. i. 4) surrounds the flames, and clouds surround the chash- 


mal etc.” 
are surrounded on the outside by, it. ‘in front of’ or ‘before...are placed 
in a circle, are surrounded’, hailstones—stones of hail—stones of the 


wings of the tempest. These are used as mystical terms, and it is difficult to 
determine to what extent the writer when using them has a definite or clearly 
conceived idea in his mind as to what they represent. ‘The ‘’el-gabish’ seems, like 
‘chashmal’, to have been a difficult and hence mysterious word which, especially as 
it occurs only in Ezekiel, was thought to have a deeper mystical connotation. It is 
then natural that it came to be regarded as denoting a celestial substance or object. 
* Wings of the tempest’ as a technical term occurs also e.g. in ch. xviii. 25. In 
Midrash Kénén, beginning of the Ma‘ase Bereshith, the *' wings of the tempest” 
appears as a definite part of the cosmological structure (after ‘the mountains’ and 
‘the wind’ and next to ‘’Eres ha-tTachtona’). As an illustration of the use of ex- 
pressions like those of the present chapter in a mystical-technical sense, attention 
may be drawn to the passage preceding the one just referred to, Midrash Ronen 
(BH. ii. 32 seqq.): in a long enumeration of the foundations of the universe (the 
one resting upon or in the other) we meet with the statement: “the ’Eres ha- 
t Tachtona is stretched out upon (over) the waters, the waters upon pillars of chashmal, 
the pillars of chasmal rest upon mountains of hailstones, the mountains of hailstones 
upon the mountains of hail, the mountain of hail upon the treasuries of snow etc.” 
See also ch. xix. 3, 4. 

For the walls of flames, walls of fire, flames of fire etc. (fire being the celestial 
substance, car’ €£oynv), cf. Mass. Hek. iv, according to which four walls surround 
the splendours in ‘ Araboth Raqia‘, “one of lappid (firebrands), another of flames, 
the third of burning fire, the fourth of lightnings". And ib. “the seven Halls (of 
* Araboth) are all of them full of coal, firebrands, sparks, lightnings, pillars of coal, 
pillars of burning fire, pillars of lightnings, pillars of fires, pillars of flames. 

fire and water. Cf. ch. xlii. 7. 'The counterbalance of the two polar opposites 
of fire and water is a well-established part of the cosmological speculations as well 
as of those of the mysteries of the heavens. 

(2) Round about. ..are those who utter the ' Holy ".. .those who utter the 


8-2 


116 THE HEBREW BOOK OF ENOCH  [CHH. XXXIV, XXXV 


“Holy”. Round about those who utter the “Holy” are those who 
utter the ‘‘ Blessed”. Round about those who utter the “ Blessed” 
are the bright clouds. The bright clouds are surrounded on the 
outside by coals of burning juniper; and on the outside surrounding 
the cgals of burning juniper there are thousand camps of fire and 
ten thousand hosts of flame(s). And between every several camp and 
every several host there is a cloud, so that they may not be burnt 
by the fire. 


CHAPTER XXXV 


The camps of angels in * Araboth Raqia': 
angels. performing the Qëdushsha 


1 R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 

(1) 506? thousand myriads of camps has the Holy One, blessed be 
He, in the height of ' Araboth Raqia'. And each camp is (composed 
of) 496 thousand angels. 


1 E puts as heading: ‘the Order of the Camps’ 2 E: 496 


' Blessed," i.e. the angels whose function is the performance of the responses of 
the Qédushsha. 'This in the present context forms the transition to the section, 
beginning with the following chapter, a section which has the performance of the 
Qédushsha in the heavens as main theme. Cf. Introduction, section 17. 

thousand camps of fire and ten thousand hosts of flame(s). Referring to 
the angels arranged 1n camps (ch. xxxv. 1), hosts and armies. Cf. ch. xix. 6. The 
angels are made of fire, cf. note on ch. xxii. 4. 

between every several camp...there is a cloud lest they be burnt by fire. 
For ‘clouds’ as protecting the angels cf. Mass. Hek. iii: “and clouds (are set) to 
protect the ministering angels from the splendour of the Throne of Glory”. 


Section 5. The Celestial Qëdushsha. 
(Chh. xxxv, xxxvi, xxxviii, xl.) 


Ch. xxxv. With this chapter begins a new section centering round the conception 
of the heavenly Qédushsha, the counterpart of the Qédushsha on earth. Vss. 1—4 
form an introduction, treating of the numerous camps in which the song-uttering 
angels are arranged. The different fragments all begin with an explicit reference to 
the performance: of the ‘ (Thrice) Holy’ (‘‘ When the time for the saying of the ‘Holy’ 
draws nigh” or “when the ministering angels utter the Song”) and are contained 
in chh. xxxv. 5, 6, xxxvi, xxxviii, xxxix, xl. 

On the conception of the celestial Qédushsha see Introduction, section 17. 

(z) The number of camps: 506 thousand myriads of camps has the Holy 
One. . .each camp...496 thousand angels. For parallels cf. Alph. R. ‘Aqiba, 
BH. iii. 21, and Hilkoth ha-mMal’akim (Add. 27199), fol. 125 a. 

The passage of Alph. R. ‘Agqiba, placing the camps in Shechaqim (the third heaven) 
instead of, as here, in the ‘Araboth (the highest of the heavens)—by reason of the 


| cn. xxxv] CELESTIAL QEDUSHSHA 117 


(2) And every single angel, the height of his stature is as the great 
sea; and the appearance of their countenance as the appearance of 
the lightning, and their eyes as lamps of fire, and their arms and 
their feet like in colour to polished brass ?and the roaring voice of 
their words like the voice of a multitude. 

(3) And they are all standing before the Throne of Glory in four 
rows?. And the princes of the army are standing at the head of each 


TOW. 


3-3 E om. 


assigning of the celestial Sanctuary to the Shechagim—truns: ‘‘In Shechaqim 1018 
camps are standing before the Shekina in the Sanctuary which is the Shechagim, 
saying before Him the ‘Holy’ every day, and each camp is (composed of) 1008 
myriads of ministering angels. For ‘ Shechagim’ is by Gematria 1018....From the 
morning until the evening they say before Him: ‘Holy, Holy, Holy’, and from the 
evening until the morning they say ‘ Blessed be the glory of H from His place’”’. 

Hilkoth Mal’ akim, 1b., presents both conceptions, that of the present chapter and 
that of Alph. R. ‘Agiba, in a developed form: “ (Of) the angels 906,000 myriads 
(the number 906 is developed from ‘506’ of vs. ı here through the addition 
of a ‘NM’ to the numerical letters: ‘}PMNN’ instead of ‘1PN’) are standing to the 
right of the Throne and as many are standing to the left of the Throne, together 
with a troop without number and a host without reckoning. They teach song(s) 
and hymn(s). And in Shechagim there are 1018 camps of angels (cf. the passage 
in Alph. R. ‘Agiba above) who say ‘ Holy’ and ‘ Blessed’ from morning until evening. 
Before Him there are 496,000 angels who utter the ‘Holy’ by day and the ‘ Blessed’ 
by night. And all the angels and all the camps bathe in fiery rivers seven times and 
restore themselves by fire 365 times (cf. ch. xxxvi. 2).” 

Vss. 1 and 4 seem to indicate that the ‘camps’ here represent ail the ministering 
angels. But the emphasis is clearly on the song-uttering angels and in the two 
parallel passages just referred to as well as in ch. xl. 3 the ‘camps’ refer only to the 
angels as performing the Qédushsha. There was, moreover, a definite tradition 
current, to the effect that the number of ministering angels in general was countless, 
infinite (basing upon Job xxv. 3: “Is there any number of his armies?”’). Cf. Hilkoth 
Mal akim above (“a troop without number etc.’’) and esp. TB. Chag. 13 b, where it 
is said expressly, that the passage Dan. vii. 10, which vs. 4 here uses as scriptural 
support, is to be interpreted as referring to the number of one troop only, * for the 
troops are without reckoning’. The ‘camps’, then, are understood as the armies 
of angels which have the performance of the Qédushsha for their special object. 
Apart from this, of course, the view obtains that all the higher (and lower) classes 
of angels utter the ‘Thrice Holy’ or the ‘Blessed’. Cf. chh. xx. 2, xxv. 5, xxvi. 8. 

The numbers ‘ 506’ and ‘496’ are arrived at by means of gematrical calculations, as 
it is expressly stated to be the case with the number ‘1018’ of the camps of 
Shechagim in Alph. R. ‘Agqiba, referred to above. (506 = kingdoms, 496 = kingdom. 
See Introduction, section 17 E.) 

(2) From ‘the appearance of their countenance’ the description of the angels 
in this verse is in the literal terms of Dan. x. 6. The speculations concerning the 
song-uttering angels and the judgement are to a large extent drawn from inter- 
pretations of different passages of Daniel. Cf. vs. 4. 

(3) they are all standing before the Throne of Glory in four rows. Cf. ch. 
xxxvi. 2. The four rows here represent the same idea as ‘the four camps of Shekina’, 
chh. xviii. 4, xxxvii. 1 (see note on ch. xviii. 4) and as * the four camps of angels" 
glorifying the Most High, P. R.’El.iv. the princes of the army at the head 
of the rows (the meaning is probably ‘one prince at the head of each row’ ) are, 


118 THE HEBREW BOOK OF ENOCH [CH. XXXV 


(4) And some of them utter the “Holy” and others utter the 
** Blessed”, some of them run as messengers, others are standing in 
attendance, according as it is written (Dan. vii. ro): ‘Thousand 
thousands ministered unto him, and ten thousand times ten thousand 
stood before him: the judgment was set and the books were opened ”. 

(5) And in the hour, when the time draws nigh for to say the 
“Holy”, (then) first there goes forth a whirlwind from before the 
Holy One, blessed be He, and bursts upon the camp of Shekina and 
there arises a great commotion among them, as it 1s written (Jer. 
XxX. 23): ‘“Behold, the whirlwind of the Lord goeth forth with fury, 
a continuing commotion ". 

(6) At that moment *thousand thousands of them are changed into 
sparks, thousand thousands of them into firebrands, thousand thou- 
sands into flashes, thousand thousands into flames, thousand thousands 
into males, thousand thousands into females, thousand thousands into 


4-4 E corr. from ‘at that moment, etc.’ to ‘until they take upon themselves, etc.’ 


consequently, a parallel representation to that of ‘the four great princes...over 
the four camps of Shekina’, ch. xviii. 4, and identical with the “‘four angels at 
the head of the four camps of angels etc.”, P. R. ’El., ib., whose names are MIKAEL, 
URIEL, GABRIEL and RAPHAEL. On these grounds it is possible to point to a con- 
nection between the tradition preserved in the present chapter and 1 En. The four 
‘Presences’ of 1 En. xl, uttering praises before ‘the Lord of Glory’, MIKAEL, RAPHAEL, 
GABRIEL and PHANUEL, are there introduced in the close company of “‘ the thousands 
of thousands and ten thousand times ten thousand etc.”, xl. ı, and of “those who 
stand before Thy glory and bless, praise and extol, saying, ‘Holy, Holy, Holy’, 
and, ‘Blessed be Thou and blessed be the name of the Lord for ever and ever’”, 
ch. xxxix. 12 f. Cf. ib. ch. ix. xr and lxxi and 2 Ez. xviii. 9 (/* the Grigori are standing 
in four orders, while singing [the Praise of the Holy One] with one voice"). Cf. 
Zohar, iii. 50 a: “four pb". (Vide Introduction, section 17 A.) 

(4) Some of them utter the “‘Holy”’ etc. some of them run as messengers 
etc. Cf. note above on vs. t. Thousand thousands ministered unto him etc. 
Dan. vii. ro. 'T'his verse seems to bave been used as an epitome of mystical gnoseis: 
it was the starting-point for the computation of the number of the angels, was used 
as support for the conception of the Nehar di-Nur, the fiery river(s), the ministration 
of the Qédushsha by hosts of angels, the Celestial Beth Din, the Judgement and the 
Book(s) of judgement. 

Some say the ‘ Holy’, some the ‘ Blessed’, i.e. the Qédushsha, consisting of the 
Thrice Holy and the response ‘ Blessed’, of which latter there are at least two forms 
within the present book: (1) ‘ Blessed be the glory of H’ from His place (ch. i. 13), 
and (2) ' Blessed be the name of His glorious kingdom for ever and ever! (ch. xxxix. 2). 
The Qédushsha responsorium, as performed by the angels, is attested in x Em. 
xxxix. I2f., referred to above note on vs. 3. (Notice the form of the ‘Blessed’ 
there.) 

(5) when the time draws nigh for the recital of the Holy...there goes 
forth a whirlwind. The moment before the Qédushsha was one of commotion 
and shudder through all the heavens, of a ‘momentous’ significance. Cf. chh. 
xvill. 7, XIX. 6, XXXVili. I. 

(6) thousand thousands of them are changed into sparks...flames... 
males...females...light etc. The angels are thus represented as changeable 


CH. XXXV| CELESTIAL QEDUSHSHA IIQ 


winds, thousand thousands into burning fires, thousand thousands 
into flames, thousand thousands into sparks, thousand thousands into 
chashmals of light*; until they take upon themselves the yoke of the 
kingdom of heaven, the high and lifted up, of the Creator 5of them 
all> with fear, dread, awe and trembling, with commotion, anguish, 
terror and trepidation. Then they are changed again into their former 
shape to have the fear of their King before them alway, as they have 
set their hearts on saying ?the Song? continually, as it is written 
(Is. vi. 3): “And one cried unto another and said (Holy, Holy, Holy, 
etc.)". 


4-4 E corr. (mistaking the abbreviation '3"iNN—-thousand thousands o them 
are made into—for: saying Amen) 5—5 ins. with E. 4: lacuna 


into various forms from their original state of angels with bodily form. This is 
stated Gen. R. xxi. 13, with reference to Ps. civ. 4: “‘‘ (who maketh his angels spirits), 
his ministers a flaming fire’, which changes, for they change, appearing at one time 
as males, at another as females, now as winds (or, spirits), now as angels’. This 
dictum (attributed to Rab?) is quoted and commented upon by Maimonides in 
his More Nébukim, vol. 1, ch. xlix. The expression ‘are made into males. . .made 
into females’ is somewhat suspect in its present connection, where the changing 
of the angels into all sorts of fiery, lifeless substances, is apparently conceived of 
as a punishment ad premonitum, till they acquiesce in performing their duty, the 
performance of the Qédushsha. 

until they take upon themselves the yoke of the kingdom of heaven, the 
high and lifted up, of the Creator. By the recitation of the Qédushsha, the 
angels take upon themselves the yoke of heaven. In the Qédushsha they recognize 
the Holy One, blessed be He, as the king of the heavens—cf. the response in 
the Qédushsha of the Liturgy: “‘H”’ shall reign for ever etc.” Ps. cxlvi. 10. So the 
Israelites every day, when they recite the ‘ Shema‘’ take upon themselves the yoke 
of the kingdom of heaven, M. Ber. ii. 2, and when praying in general, TB. Ber. 
10 b. The Qédushsha is in itself the religious duty of the song-uttering angels. In 
the performance of the Qédushsha they put themselves as a harmonious unity in 
the heavenly kingdom, hence they are changed again into their former shape, 
described in vs. 2 as individual, manifested angelic beings, in which existence they 
remain only as long as they continue in the performance of the duty that is their 
only raison d’être. Cf. chh. xl. 5, xlvii. x f. 

On the meaning of the expression ‘take upon oneself the yoke of the kingdom of 
heaven’ see article “ Kingdom of heaven” in JE and Abelson, Jewish Mysticism, 


p. 84. 


120 THE HEBREW BOOK OF ENOCH —  [cH.xxxvi 


CHAPTER XXXVI 


The angels bathe in the fiery river 
before reciting the ‘ Song’ 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) At the time when the ministering angels desire to say (the) 
Song, (then) Nehar di-Nur (the fiery stream) trises with many 
“thousand thousands and myriads of myriads” (of angels) of power 
and strength of fire! and it runs and passes under the Throne of 
Glory, between the camps? of the ministering angels and the troops 
of ‘Araboth. 

(2) And all the ministering angels first go down into Nehar di-Nur, 
and they dip themselves in the fire ? and dip their tongue and their 
mouth seven times; and after that they go up and put on the garment 
of ‘Machage Samal’? and cover themselves with cloaks of chashmal 
and stand in four rows over against the Throne of Glory, in all the 
heavens. 


I—I in acc, with the reading of E. ‘bekamma’ A: f bamma: 2so E. A: ‘camp’ 
3 E ins.: ‘in Nehar di-Nur’ 


Ch. xxxvi. The ministering angels, before singing the ‘Song’, i.e. in this con- 
nection presumably the Qédushsha, purify their bodies, in particular their tongue 
and mouth, in the Nehar di-Nur, the fiery river, see note on ch. xxxili. 5. 

(1) Nehar di-Nur rises etc. The beginning of the verse is a covert inter- 
pretation of Dan. vii. 10. The fiery river is represented as bringing with it the 
“thousand thousands etc." of Dan. vii. ro, all of which are fire “in strength and 
might”. of power and strength of fire. The present writer is unable to 
translate this into intelligible English: it means that the fiery substance of the angels 
is on this occasion intensely radiant and sparkling. 

The camps probably stand for the song-uttering angels, the troops for the rest: 
‘the host without reckoning’. Cf. 1 En. xl. 1 and note, ch. xxxv. r1. 

(2) the angels...go down into Nehar di-Nur. Cf. May‘an Chokma, BH. i. 
58-64: “in the fiery river the ministering angels bathe themselves and are renewed 


every morning". their tongue. ..seven times, the special organ for the recital of 
the Thrice Holy needs special purification. Cf. the passage from Hilkoth Mal’akim, 
quoted above, note on ch. xxxv. t. Machaqe Samal. No reasonable translation 


of this term seems possible. See Jellinek, E, ad loc.  chashmal. Derived from 
Ezek.i.4. four rows. Cf. ch. xxxv. 3. 


CH. XXXVII] MERKABAH ETC. 121 


CHAPTER XXXVII 
The four camps of Shekina and their surroundings 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: | 

(1) In the seven Halls there are standing four chariots of Shekina, 
and before each one are standing the four camps of Shekina. Between 
each camp a river of fire is continually flowing. 

(2) Between each river there are bright clouds [surrounding them], 
and between each cloud there are put up pillars of brimstone. Between 
one pillar and another there are standing flaming wheels, surrounding 
them. And between one wheel and another there are flames of fire 
‘round about’. Between one flame and another there are treasuries 
of lightnings; behind the treasuries of lightnings are the wings of 
“the stormwind. Behind the wings of the storm-wind are the 
chambers of the tempest; *behind the chambers of the tempest there 
are* winds, voices, thunders, sparks *[upon] sparks and earthquakes 
[upon] earthquakes®. 


1-1 E: ‘riding’ 2-2, 3-3 E om. 4-4 E om. 5-5 E: ‘and behind the 
sparks there are earthquakes’ 


Ch. xxxvii. This chapter belongs to the same category as ch. xxxiv. Cf. notes, ib. 
The reason why it was placed in its present context is probably the mention in vs. I 
of ‘the four camps of Shekina’ since the ‘camps’ are understood of the song- 
uttering angels. 

(1) seven Halls, in ‘Araboth, the highest of the heavens. Cf. note on ch. xviii. 3. 
‘The camps are conceived of as filling all the Halls, radiating from the centre of the 
Throne of Glory. The chariots of Shekina are here four, corresponding to the 
four Chayyoth of the Divine Chariot, an amplification of the One Chariot similar 
to that of one fiery river into four or seven. four camps of Shekina. See note 
on chh. xviii. 4, xxxv. 3. E misreads ‘seven’, probably by false analogy to the 
seven Halls, 

(2) The text has probably suffered a confusion. Instead of ‘between...and’ 
read throughout ‘behind’ as in the latter part of the verse and as in the parallels 
of Midrash Kénén and Seder Rabba di Bereshith Rabba referred to note on ch. 
xxxiv, Introduction. The reading ‘ between. . .and’ was presumably caused by the 
use of this expression with reference to the rivers as flowing between the camps of 
ministering angels. Cf. how in ch. xxxiii it is said about the fiery rivers: “each 
river turns round in a bow in...‘ Araboth Ragia‘”. The original intent of the 
chapter was to picture the concentric circles of flames, treasuries of lightnings, 
chambers of the tempest etc. surrounding the Throne of Glory and the camps. 
The confusion is, even after the suggested emendation, too great as to allow any 
clear reconstruction of the intended picture. 


122 THE HEBREW BOOK OF ENOCH [CH. XXXVIII 


CHAPTER XXXVIII 


The fear that befalls all the heavens at the sound of the 
‘Holy,’ esp. the heavenly bodies. These appeased by the 
Prince of the World 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) At the time, when the ministering angels utter (the Thrice) 
Holy, then all the pillars of the heavens and their sockets do tremble, 
and ‘the gates of the Halls of ‘Araboth Ragia’* are shaken and the 
foundations of Shechaqim and the Universe (Tebel) are moved, and 
the orders? of Ma‘on and the chambers® of Makon quiver, and all 
the orders* of Ragia‘ and the constellations and the planets are dis- 
mayed, and the globes of the sun and the moon haste away and flee 
out of their courses? and run ê 12,000 parasangs and seek to throw 
themselves down from heaven, (2) by reason of the roaring voice of 
their chant, and the noise of their praise and the sparks and lightnings 
that. go forth from their faces; as it is written (Ps. Ixxvii. 18): “The 
voice of thy thunder was in the heaven (the lightnings lightened the 
world, the earth trembled and shook)”. 


1-1 E: ‘the gates of the Halls and ‘Araboth Raqia‘’ 2 E: ‘chambers’ 3 E: 
‘Halls’ 4. E: ' secrets? 5 so E. A corr. 6 E ins.: * back(ward)' 


Ch. xxxviii. The importance of the Celestial Qédushsha is illustrated by a de- 
scription of the commotion that seizes the whole Universe at the time appointed 
for its recital by the ministering angels. 

(1) all the pillars of the heavens...tremble etc. This description is supple- 
mented by the description of the fear of all the angelic hosts and different classes 
of angels at the time of the ‘Song’ in ch. xix. 6. A parallel in similar terms as those 
of the present verse and of ch. xix. 6 and of the same import is found in Ma‘yan 
Chokma, BH. i. 59 seqq.: “all the heavenly hosts shake and tremble, and the 
Holy Chayyoth are struck dumb, the Holy Seraphim roar like lions. . .the Galgallim 
of the Throne. . .are moved, the thresholds of brilliancy quake and all the heavens 
are seized with terror". A similar expression in Assumption of Moses, x. 5: ‘and 
the circuit of the stars shall be disordered’. Of the various heavens are here 
named: ‘Araboth, the 7th, Shechagim, the 3rd, Ma‘on, Makon, Ragia‘, the sth, 
6th,2ndresp. foundations of Shechagim and...(Tebel), may be a hint of the 
connection of each of the seven earths with the corresponding heaven (elaborated 
in Midrash Kénén and often repeated in cosmological Qabbala), only that usually 
Shechaqim is represented as connected with the earth called '4rqa, whereas the earth 
called T'ebel is combined with the Raqia‘-heaven. 

the orders of Raqia‘ and the constellations and planets...and...the sun 
and the moon. The heavenly bodies are situated in the Raqia‘, the second heaven 
(cf. Chag. 12 b). 


CHH. XXXVIII,XXXIX] CELESTIAL QEDUSHSHA | 123 


(3) Until the prince of the world calls them, saying: “Be ye quiet 
in your place! Fear not because of the ministering angels who sing 
the Song before the Holy One, blessed be He". As it is written 
(Job xxxviii. 7): “When the morning stars sang together and all the 
children of heaven shouted for joy”. 


CHAPTER XXXIX 


The explicit names fly off from the Throne and all the 
various angelic hosts prostrate themselves before tt at 


the time of the Qédushsha 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: | 


(1) When the ministering angels utter the ‘‘ Holy” then all the 
explicit names that are graven with a flaming style on the Throne of 


(3) until the Prince of the World calls them. The Prince of the World is here 
the ruler or prince of the heavenly bodies, the constellations, planets, sun and moon. 
Ch. xxx. 2, he is the leader of the 72 princes of kingdoms and pleads the cause of 
the world (i.e. all the inhabitants of the world) before the Most High when seated 
on the judgement-throne. These two functions, leader of the planets-constellations 
and of the princes of kingdoms are naturally combined, when, according to the 
development of the conception of the princes of kingdoms, they are represented 
as the rulers of the planets and constellations (so even in this book, ch. xvii. 8, in 
its present redaction). 

The Prince of the World has been identified with Metatron by one party of 
cabbalistic traditionists. Within the present book functions are attributed to Metatron 
that are essential to the Prince of the World. Metatron is indicated as the ruler 
over the princes of kingdoms, chh. x. 3, xlviii c 9 et al., and he has authority over 
the planets (and constellations) acc. to ch. xlvi. 2, and over the princes of kingdoms 
and the rulers of the world, ch. xiv. 1, 3. 

The Prince of the World was present at the Creation and in the days of Creation 
he uttered the words of Ps. civ. 31 (“‘ The glory of the Lord shall endure for ever: 
the Lord shall rejoice in his works’). TB. Ghullin, 6o a, hence to him refers the 
passage, Ps. xxxvii. 25, ‘“I have been young and now am old”: TB. Yebam. 13 a. 
Cf. further, note on ch. iii. 2. 


Ch. xxxix. This chapter continues the picture of the preceding chapter (the com- 
motion of all the heavens with the inclusion of the constellations and the planets 
at the sound of the Thrice Holy): the Explicit Names on the very Throne of Glory 
and the highest classes of angels are all moved into expressions of glorification of 
the Most High at the time of the Qédushsha. 

(1) all the explicit names that are graven with a flaming style on the 
Throne of Glory. The explicit names are represented as a plurality; hence we 
are here on the ground of mystical speculations concerning the different Divine 
Names consisting of various permutations of the T'etragrammaton and of the other 
names of God and expressions representing the Godhead occurring in the O.T. 
For the various meanings attached to the term ‘Shem Méphorash’ see FE (e.g. 
vol. i. 622); Gaster, The Sword of Moses, intr.; Bousset, R¥. pp. 344 et al. The 


124 THE HEBREW BOOK OF ENOCH [CH XXXIX 


Glory fly off like eagles, with sixteen wings. And they surround and 
Sass the Holy One, blessed be He, on the four sides of the place 
of His Shekina!. 

(2) And the angels of the host, and the flaming Servants, and the 
mighty 'Ophannim, and the Kerubim of the Shekina, and the Holy 
Chayyoth, and the Seraphim, and the ’E7’ellim, and the Taphsarim ? 


1 so &. A: ‘(the place of the) Glory of His Shekina’ 2 A ins.: ‘the troops of 
flame’ | 


meaning that suggests itself in the present connection is that of “names that are 
explicit, have an individual, fixed form or appearance". Cf. ch. xlviii B 1, acc. 
to the reading of FGH: “The Holy One, blessed be He, has 7o names that are 
explicit, the rest that are not explicit are innumerable and unsearchable”. The 
Explicit Names are here distinguished as being graven on the Throne of Glory 
(with a flaming style; cf. chh. xiii. 1, xxix. 1, xli. 4). Cf. the enumeration of the 
different categories of Names in Alph. R. ‘Agiba, BH. iii. 26. The Explicit Names 
are there in a separate class from those on the Throne, if the reading is correct: 
‘The Holy One, blessed be He, revealed to Moses all the Names: both the Explicit 
Names, the Names that are graven on the royal crown on his head, the names that 
are graven on the Throne of Glory, the names that are graven on the ring of his hand, 
the names that are standing as pillars of fire round his chariots, the names that 
surround the Shekina like eagles of the Merkaba, and the names by which heaven 
and earth are sealed...’’. The intent of the passage is probably to denote all these 
names as Explicit Names. 

fly off like eagles. Cf. above, ‘the names that surround the Shekina like eagles’. 
For the names flying off, cf. TB. ‘Ab. Zar. 18 a (the letters fly off from a scroll of 
the Tora, when burning), Pesachim, 87 b (when the tables of the testimony were 
broken by Moses, acc. to Ex. xxxii. 19, the letters graven on them, flew off). Alph. 
R. ‘Agiba, BH. iii. 53: ‘‘ The letter Kaph went down from its place on the Fearful 
Crown and stood before the Throne of Glory”. Similarly, ch. xlviiiB 1, the Names 
of the Holy One are represented as going forth ‘from before the Throne of Glory’. 
The names are thus represented as self-existent and capable of taking on the form 
of living beings. The object of the names flying off as eagles (angels of the form of 
eagles) is their participation in the responses of the Qédushsha. This is explicitly 
stated with regard to the letters (the letters and the Names being vastly inter- 
changeable terms) in the quotation from “the book of Enoch” in Mishkan ha-‘Edut 
by Moses de Leon (BH. ii. p. xxxi): “the letters in the four different quarters 
round the Throne (cf. here: on the four sides of the place of His Shekina (fly 
off,..and when flying off say: ‘Blessed be the name of His glorious kingdom for 
ever and ever", . 

(2) And the angels of the host, and the flaming Servants etc. The Explicit 
Names surrounding the Holy One are accompanied by great armies of princes of 
fire and mighty regiments of troops (gédudim) of fire, says Alph. R. ‘Agiba, BH. iii. 
25. For the present enumeration of various angelic classes cf. chh. vi. 2, vil, xiv. 1. 
xix. 6. No doubt the present verse is to be regarded as presenting a tradition of the 
orders of the highest angel-classes. This is indicated by the mention of the four 
classes of ‘Merkaba-angels’ (Ophannim, Kerubim, Chayyoth and Seraphim). 

angels of the host. Cf. the expression ‘prince of the host’ applied to the princes 
of the seven heavens, ch. xvii. 2 f. In each heaven there is one ‘host’. The term 
“host” need not necessarily refer to the whole multitude of angels, it might also 
mean one special class of angels. ‘The angels of the host’ would then, here, mean. 
‘the angels of the host of the highest of the heavens’. Cf. ch. xiv. 1. 

the flaming Servants. This expression occurs also ch. vii. Cf. note, zb. 

the mighty 'Ophannim and the Kerubim of the Shekina, the holy Chayyoth 
and the Seraphim. The mighty ’Ophannim or ‘the ’Ophannim of Gebura’: Gebura 


CHH. XXXIX, XL] CELESTIAL QEDUSHSHA 125 


and the troops ?of consuming fire?, and the fiery armies, and the 
flaming hosts, and the holy princes, adorned with crowns, clad in 
kingly majesty, wrapped in glory, girt with loftiness, *fall upon their 
faces three times‘, saying: “‘Blessed be the name of His glorious 
kingdom for ever and ever” 


CHAPTER XL 


The ministering angels rewarded with crowns, when uttering 
the“ Holy” in its right order, and punished by consuming fire 
if not. New ones created in the stead of the consumed angels 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) When the ministering angels say '' Holy" before the Holy One, 


3-3 emendated. AE both omit ‘fire’ 4-4 emendated. A: ‘fall upon three 
times’ E: ‘fall upon their faces’ 


also means the Divine Majesty. The "Ophannim, Kerubim, Chayyoth and Seraphim 
are the four classes of Merkaba-angels, described in the angelological section, 
chh. xx-xxii, xxv, xxvi. Cf. also ch. vi. 2. The ‘Galgallim’ or ‘Wheels of the 
Merkaba’ are missing here. 

’Er’ellim and Taphsarim occur also ch. xiv. 1; cf. note, ib. 

the troops of consuming fire. The term used is ‘(’Esh) ’Okela’, used ch. xlii. 3 
asa Divine Name. the fiery armies and the flaming hosts. The attributes prob- 
ably only convey the fiery substance of the angels. Cf. Alph. R. ' Aqiba, BH. iii. 25. 

the holy princes. This might refer to the ‘princes of Kingdoms’, ch. xiv. 2 
(mentioned after the 'Erellim and Taphsarim), ch. xvii. 8 (crowned with royal 
crowns, clad in royal garments etc.’, cf. here: ‘adorned with crowns, clad in kingly 
majesty’, in the present connection of course referring to all the enumerated angels 
and princes), chh. xxix and xxx (identical with the Watchers and Holy Ones, cf. 
note on ch. xxix, intr.). 

Blessed be the name of His glorious kingdom for ever and ever. This 
is then the form of the response to the ‘Holy, Holy, Holy...’ according to the 
present chapter. Ch. i. 13 has the regular response: ‘Blessed be the glory of H’ 
from His place’. The present response is a glorification of God as King, of the 
Kingdom of Heaven, a form implied by ch. xxxv. 6. 


Ch. xl. The ministering angels receive crowns as reward when uttering the 
‘Thrice Holy’ in the proper manner. Hereby the performance of the Qédushsha 
is indicated as a meritorious act, an observance of a religious duty. As such it is 
already characterized, ch. xxxv. 6 (the angels when singing the ‘ Holy’ take upon 
themselves the yoke of the Kingdom of heaven). It signifies the sustainment of 
the whole order of the heavens by the recognition of God’s sovereignty (the whole 
earth is sustained by the Qédushsha, TB. Sota, 49 a). The reward of the ministering 
angels performing the Qédushsha is hence exactly paralleled by the rewarding of 
the Israelites with crowns at the time when they said, “We will do and hear (Ex. 
xxiv. 7)", related in TB. Shabb. 88 a (“6o myriads of ministering angels put 
crowns on every single one of the Israelites etc.’’)—but for the acceptance of the 


126 THE HEBREW BOOK OF ENOCH [CH. XL 


blessed be He, in the proper way, then the servants of His Throne, 
‘the attendants of His Glory,” go forth with great mirth from under 
the Throne of Glory. (2) And ?they all carry in their hands, each 
one of them? thousand thousand and ten thousand times ten thousand 
crowns of stars, similar in appearance to the planet Venus, and put 
them on the ministering angels and the great princes who utter the 
“Holy”. Three crowns they put on each one of them: one crown 
because they say '' Holy", another crown, because they say ‘‘ Holy, 
Holy”, and a third crown because they say “Holy, Holy, Holy, is 
the Lord of Hosts”. 

(3) And in the moment that they do not utter the “‘ Holy” in the 
right order, a consuming fire goes forth from the little finger of the 
Holy One, blessed be He, and falls down in the midst of their ranks 


1-1 Eom. 2-2 580 E. A: ‘every two of them carry between them’ 


Tora implied in those words the whole world could not have subsisted. The im- 
portance of the Qédushsha in the present section always refers to the Celestial 
Qédushsha, at any rate in the first place. The importance of the earthly Qédushsha 
is the subject of Sota, 49 a, and Hek. R. ix et al.; to the latter at times the greater 
importance is assigned (the angels must be silent while the Israelites say the ‘Holy’ 
on earth). 

(1) the servants.of His Throne...go forth. ..from under the Throne. The 
servants of His Throne are the angels entrusted with the care of the treasuries of 
the crowns which are under the Throne of Glory and hence also over the other 
treasuries that are conceived of as having their place under the Throne. From under 
the Throne was brought forth the fire of deafness for the Chayyoth acc. to ch. xv B, 
and go forth the ‘horns’ acc. to Hek. R. xii. In the secret chamber under the 
Throne God hid Moses away from the fury of the ministering angels acc. to Ex. R. 


i. 

(2) they all carry in their hands. . .crowns...and put them onthe ministering 
angels. The crowns are made of stars, in appearance like unto the splendour of 
the planet Venus. The ‘planet Venus’, ‘the shining star’, is a frequent term of 
comparison, cf. ch. xxvi.6 etal. one crown, because they say ‘Holy’ etc. One 
would have expected ‘one crown for each “‘Holy”’ or similar. The same division 
of the Thrice Holy is found in the Siddur of R. ‘Amram Ga’on, Morning Prayer, 
p. 4 (ed. Warsch), closely connected with the present chapter by reason of its being 
attributed to R. Ishmael: ‘‘ R. Ishmael said: There are three companies of ministering 
angels who say the ‘Holy’ every day. One company says ‘Holy’, the other says 
‘Holy, Holy’, and the third company says ‘Holy, Holy, Holy, is the Lord of Hosts. 
The whole earth is full of His glory’”. The same is repeated in a different version, 
ib., Evening Prayer, fol. 18, and also, with slightly corrupt readings, in Seder Rabba 
di Bereshith Rabba (ed. Werthheimer, Batte Midrashot). Vide Introduction, 
section 17 D. 

(2) And in the moment that they do not utter the Holy in the right order 
or in the right time a consuming fire. . .consumes them in one moment. The 
same punishment of the ministering angels that utter the song out of order is set 
forth in ch. xlvii. 2. The fire is here not the fiery river, the regular means of punish- 
ment, but a fire sent out for the purpose from the little finger of the Holy One. 
In ch. xlvii. 2 the two ideas of the fire from the Most High and the fiery river are 
combined: the immediate extinction of the angels is effected by the fire ‘from their 
Creator', but their continued punishment takes place in the fiery river. 


CH. XL] | CELESTIAL QEDUSHSHA 127 


and is divided into 496? thousand parts corresponding to the four 
camps of the ministering angels, and consumes them in one moment, 
as it is written (Ps. xcvil. 3): ‘A fire goeth before him and burneth 
up his adversaries round about”. 

(4) After that the Holy One, blessed be He, opens His mouth and 
speaks one word and creates others in their stead, new ones like 
them. And each one stands before His Throne of Glory, uttering 
the “Holy”, as it is written (Lam. iii. 23): "They are new every 
morning; great is thy faithfulness ". 


3 E:f796? 


The idea of the punishment by extinction in fire of the angels who utter the ‘ Holy’ 
in the wrong way is echoed in Hilkoth Mal’akim, Add. 2/7199, fol. 123 a: “‘ Every 
angel who begins earlier or later than his fellow-angels when singing the Song, is 
immediately burnt by lashes of fire through CHAYYLIEL, the Prince who attends 
the Chayyoth”’ (cf. ch. xx. 2). 

Rekanati quotes from Sepher Hekaloth (one of the names of the present book), 
cited BH. ii. p. xvii: ‘‘ All the ministering angels... who are standing before Him... 
none of them begins (the Song) too early or too late: anyone who tarries with his 
voice after his neighbour as much as a hair’s breadth is instantly pushed into fire 
and flames”. The singing the ‘Song’ in the wrong order is acc. to both these 
passages understood of the time. Cf. ch. xlvii. 2. 

is divided into 496 thousand parts corresponding to the four camps of the 
ministering angels etc. This is apparently a confusion of the two conceptions of 
the four camps of Shekina (consisting of song-uttering angels) and the 496 (or 
506) thousand myriads of camps each composed of 496 thousand angels. It seems 
to imply that the whole multitude of camps of song-uttering angels are destroyed. 
They are treated as a whole, a unity. (Contrast the quoted passages, Hilkoth 
Mal akim and Recanati.) 

a fire goeth before Him and burneth up his adversaries. The angels who do 
not utter the Song in the right way are identified with the ‘adversaries of God’ 
of Ps. xcvii. 3; this is altogether in accordance with the view of the performance 
of the Qédushsha as an all-important religious duty attested in the present chapter. 
The neglect of or unwillingness to perform the Qédushsha is an act of enmity against 
the Kingdom of the Most High. 'The punishment in fire here should be compared 
with the changing of the angels into all kinds of lifeless fiery substances until their 
acquiescence in the performance of their duty, depicted ch. xxxv. 5, 6. 

(4) After that the Holy One, blessed be He, opens His mouth and speaks 
one word and creates...new ones. Hence, according to the view of the present 
chapter (and section) the angels who continue their existence as individual, corporeal 
beings as long as they rightly perform their duty: the uttering of the Trisagion, 
are consumed by fire only as punishment for their non-observance of this duty 
after which new ones are created by a word of God. This view is a harmonization 
of the different views concerning the origin and fate of the song-uttering angels 
recorded TB. Chag. 14 a, Gen. R.lxxviii, Lam. R.1ii. 21: (I) the angels are created out 
of the fiery river and thither they are sent back again after they have uttered a 
Song; (2) the angels are created from the ‘dibbur (word)’ of God. 

Cf. ch. xxvii. 3 and note on ch. xlvii. 2 (the angels after being consumed in the 
fire, viz. as corporeal beings, subsist in soul and spirit). 

They are new every morning; great is thy faithfulness: Lam. iii. 23. This 
was the fundamental starting point and basis of the speculations on the creation 
and duration of the angels. Itis used, TB. Chag. 14a, as support of view (1) above, 
and the review of the various traditions in Lam. R., ib., is attached to this passage. 


128 THE HEBREW BOOK OF ENOCH [CH. XLI 


CHAPTER XLI 


Metatron shows R. Ishmael the letters engraved on 
the Throne of Glory by which letters everything in 
heaven and earth has been created 


R. Ishmael said: Metatron, the Angel, the Prince of the Presence, 
said to me: 


(1) Come and behold! the En by which the heaven and the 
earth were created, 

?the letters by which were created the mountains and hills, 

the letters by which were created the seas and rivers, 

the letters by which were created the trees and herbs?, 

the letters by which were created the planets and the constellations, 

?the letters by which were created? the globe of the moon and the 
globe of the sun, Orion, the Pleiades and all the different luminaries 
of Ragia‘. 

(2) * the letters by which were created the Throne of Glory and 
the Wheels of the Merkaba, 


1 &: ‘I will show thee’ Cf. the opening words of the following chapters. 2-2 E 
om. 3 E ins.: 'the letters by which were created the ministering angels; the 
letters by which were created the Seraphim and the Chayyoth’ 


In ch. xlvi. 4 this passage is used with reference to the renewal of the planets (stars) 
in the time to come. 


Ch. xli. T'his chapter marks the beginning of a new section distinguished from 
the rest of the book by the setting in which the revelations of the heavenly mysteries 
are here framed. Whereas according to the preceding chapters the various celestial 
facts are represented as orally transmitted to R. Ishmael by Metatron, the various 
wonders of heaven are acc. to this section actually shown to R. Ishmael. 

The contents of the revelations thus presented in this section are greatly varied 
and can scarcely be comprised under one heading. Three main themes are, however, 
discernible. One is the physical-cosmological aspect of the heavenly mysteries; 
to this may be reckoned the letters engraved on the Throne of Glory (in the present 
chapter), the various polar opposites (ch. xlii)—in which the cosmological interest 
is apparent—the Curtain spread before the Holy One (ch. xlv), and the stars and 
planets (ch. xlvi). 

The second theme is that of the conditions of the souls and spirits, comprising 
not only the spirits and souls of the departed (righteous, wicked and intermediate 
chh. xliii, xliv), but also those of the unborn, and, even more, those of the punished 
angels (chh. xliii, xlvii). 

'The third theme, connected with and partly interwoven in the others is of escha- 
tological character: chh. xliv. 7-10, xlv. 5, xlviii A. Ch. xlviii A forms the conclusion 
of the section. 

(1) This verse is an almost literal copy of ch. xiii. 1, on which see note, 7b. 

(2) by which were created the Throne of Glory and the Wheels of the 
Merkaba. The letters are thus prior even to the Throne of Glory, the vehicle of 


CHH. XLI, XLII] METATRON SHOWS R. ISHMAEL SECRETS 129 


the letters by which were created the necessities of the worlds‘, 
(3) the letters by which were created wisdom, understanding, know- 
ledge, prudence, meekness and righteousness by which the whole 


world is sustained. 

(4) And I walked by his side and he took me by his hand and raised 
me upon his wings and showed me ‘those letters, all of themë, that 
are graven with a flaming style on the Throne of Glory: and sparks 
go forth from them and cover all the chambers of ' Araboth. 


CHAPTER XLII 


Instances of polar opposites kept in balance by several 
Divine Names and other similar wonders 


R. Ishmael said: Metatron, tthe Angel, the Prince of the Presence, 
said to me: 

(1) Come and I will show thee, where the waters are suspended 
in the highest, where fire is burning in the midst of hail, *where 
lightnings lighten out of the midst of snowy mountains,? where: 
thunders are roaring in the celestial heights, where a flame is burning 


4 E: ‘World’ 5-5 so E. A corr. ‘the ’Ophan of the letters, all of them’ 
Ch. xlii. 1-1 so E. A om. 2-2 E om. 


God’s manifestation in the heavens. The Throne of Glory (pre-existent before the 
creation of the world) created, cf. Gen. R.1. 5. 

(3) the letters by which were created wisdom etc.—by which the whole 
world is sustained. By ten things the world was created (wisdom, knowledge, etc.), 
TB. Chag. x2a, ' Aboth R. Natan, xxvii; upon three things the world is based, Pirge 
Ab. i; by “knowledge, wisdom, understanding and faculty of speech the whole 
. world. is sustained", A/ph. R. ‘Agiba, BH. iii. 43. The conceptions of creative 
agencies and of sustaining ideal forces are here recognizable together with an initial 
tendency towards the speculations emerging in the ideas of the Sephiroth. 

(4) graven with a flaming style etc. Said of the Divine Names, ch. xxxix. 1. 
The mystical letters are the constituents of the Divine Names. A reads: “ showed 
me the Ophan (i.e. circle, circuit) of the letters’. The expression “Ophan of the 
letters " occurs in Berith Menucha, 3 b (ed. Amsterdam, 1648). 


Ch. xlii. (For this chapter cf. notes on ch. xiii and 1 Ez. xix. 14-25.) 

The central idea of the present chapter is the COUNTERBALANCE OF POLAR OPPO- 
SITES, effected by one of the Divine Names in each case. The instances refer to the 
physical aspect of the highest of the heavens, where R. Ishmael is represented as 
shown the various wonders by Metatron. They are, however, certainly of cosmo- 
logical significance, since the heavens, esp. the ‘Araboth, are the realm of causes and 
the correspondence between the ‘upper world’ and the ‘lower world’ is a funda- 
mental presumption of the present book in general. Hence what R. Ishmael beholds 
in the ‘Araboth is the fountain of cosmical realities, which although they are the 
basis of the terrestrial world, are hidden from the eyes of man on earth. 


OHB 9 


130 THE HEBREW BOOK OF ENOCH [CH. XLII 


in the midst of the burning fire and where *voices make themselves 
heard? in the midst of thunder and earthquake. 

(2) Then I went tby his sidet and he took me by his hand and 
lifted me up on his wings and showed me all those things. I beheld 
the waters suspended on high in ‘Araboth Ragia‘ by (force of) the 
name YAH 'EHYE 'ASHER 'EHYE (Jah, I am that I am), Sand 
their fruits going down from heaven. and? watering the face of the 
world, as it is written (Ps. civ. 13): "(He watereth the mountains 
from his chambers :) the earth is satisfied with the fruit of thy work". 

(3) And I saw fire and snow and hailstone that were mingled to- 
gether within each other and yet were undamaged, by (force of) the 
name 'ESH 'OKELA (consuming fire), as it is written (Deut. iv. 24): 
“For the Lord, thy God, is a consuming fire” | 


3-3 E: ‘(the) voice makes itself heard’ 4-4 E om. 5-5 E om. 


(2) I beheld the waters suspended on high in ‘Araboth Raqia‘. The waters 
suspended on high are in all probability the ‘Upper Waters’, divided from the 
“Lower Waters’ by the Divine command, Gen. i. 6, 7. The cosmological specula- 
tions concerning these form a prominent part of Midrash Kénén and the tractate 
called Ma‘asé Bereshith (e.g.in S. Raziel and Seder Rabba di Bereshith, 9 a). The polar 
opposition is here not apparent, but is implied in the relation of the ‘ suspended 
waters’ to the lower waters. The upper waters are referred to in a similar form in 
Test. Levi, ii. (6), 7: ‘I saw there (in the first heaven) a great sea hanging”. 

The upper waters are also conceived of as male, the lower as female (an ancient 
idea of cosmology), a clear polar opposition. This is attested in 1 En. liv. 8: ' (And 
all the waters shall be joined with the waters): that which is above the heavens is 
the masculine, and the water which is beneath the earth is the feminine’; and in 
Gen. R. xiii. 14, where the fructifying, engendering function of the upper waters 
is connected with their nature of ‘ zékdriim, males’ (with reference to Isa. xlv. 8). 
Of this idea the expression in the present verse, ‘their fruits going down from 
heaven’, is a trace. 

by the name YAH ’EHYE ’ASHER ’EHYE. The expression ‘béshém, in 
the name...’ is in this chapter to be understood literally, as referring to a Divine 
Name. The names are here all such as are derived from the O.T. YAH: Ex. xv. 2, 
xvii. 16, Isa. xxvi. 4, Ps. Ixviii. 5. EH YE 'ASHER 'EH YE: Ex. iii. 14. The names 
here in general represent the mediating, sustaining force, and this is probably 
conceived of as depending upon their character as expressing the creative and 
ever-sustaining activity of the Most High himself. Their function is hence to be 
understood in a similar way as that conveyed by the frequent expression “the 
Holy One created...and sealed with the Name...”’. 

What significance is to be assigned to the Y AH 'EHYE ASHER ’EH YE here 
is not evident. Perhaps simply the permanence, inalterability of the suspension 
of the waters. The important rôle played by the name “EH YE ’asher "EH YE in 
cabbalistic speculations is well known. It is invariably repeated in the different 
enumerations of the Divine Names set forth in Shi‘ur Qoma and Hek. Zot. Seder 
R. di-Bereshith speaks of ‘7)7N אהיה אשר‎ nyin’. In Zohar this name (EHYE 
'asher 'EH YE as distinguished from the 'EH YE alone) represents the Godhead 
as ‘containing and contained in the first pair of Sephiroth, the Wisdom and 
Intelligence, which are of course polar opposites, distinguished as masculine and 
feminine respectively (Zohar, 111. 65 b). 

(3) Fire and snowand hailstone. . .mingledtogether. . . by (force of) thename 


CH. XLII] | METATRON SHOWS R. ISHMAEL SECRETS 131 


(4) And I saw lightnings that were lightening out of “mountains 
of snow and yet were not damaged (quenched), by (force of) the 
name YAH 7 SUR ‘OLAMIM (Jah, the everlasting rock), as it is 
written (Is. xxvi. 4): “For in Jah, YHWH, the everlasting rock”. 

(5) And I saw thunders and voices that were roaring in the midst 
of fiery flames and were not damaged (silenced), by (force of) the 
name 9'EL-SHADDAI RABBA (the Great God Almighty) as it is 
written (Gen. xvii. 1): “I am God Almighty ". 

(6) And I beheld a flame (and) a glow (glowing flames) that were 
_ flaming and glowing in the midst of burning fire, and yet were not 
damaged (devoured), by (force of) the name! YAD ‘AL KES YAH 
(the hand upon the Throne of the Lord) as it is written (Ex. xvii. 16): 
'*3 And he said?: for the hand is upon the Throne of the Lord”. 

(7) And I beheld rivers of fire in the midst of rivers of water !? 
and they were not damaged (quenched) by (force of) the name ‘OSE 


6—6 E: ‘flames of fire’ 7 Eins.: ‘YHWH’ 8-8 E om. from ‘’EL-SHADDAI 
RABBA’ VS. 5. to ‘YAD ‘AL KES YAH’ vs. 6. 9-9 E om. 10 E adds: ‘and rivers 
of water running in the midst of rivers of fire’ 


'"'ESH 'OKELA (consuming fire). Here the name seems to be chosen simply with 
regard to the fire, which is represented as unquenched in spite of its surroundings 
of snow and ice. For the idea of fire and its opposites kept in balance see vs. 7. 
'Esh ’Okéla as attribute of God, see Alph. R. 'Agiba, BH. iii. 37. In fact 'ESH 
'OKELA, in later Qabbala, very often follows immediately on ’EHYE ’asher 
'" EH Y E in enumerations of the Divine Names, a fact that drew the special attention 
of Reuchlin who comments upon it in his De Verbo Mirifico, chh. xvii, xviii. 

4) lightnings...out of mountains of snow. ..by (force of) the name VAH 
SUR ‘OLAMIM. This is only another instance of the contraries of fire—ice (snow, 
water). The connection between instance and name seems to be, that the word 
‘SUR: Rock’ suggests a relation to the ‘mountains (of snow)’. Else this verse, 
Is. xxvi. 4, is the regular point of support for the statement: God created the worlds 
by the letters Yod He (of YaH). In that case the ‘ Sur’ is interpreted from the 
root ‘SUR’: to form, to create. Cf. note on ch. xiii. I. 

(5) thunders and voices...roaring in the midst of flames of fire...by 
force of the name 'EL SHADDAI RABBA. The voice of God was thought to 
go forth in the midst of fire. The connection of the Voice with the name ’EL 
SHADDAT is established by Ezek. x. 5: “‘as the voice of the Almighty God when 
he speaketh”. Cf. 2 En. x. 2. 

(7) And I beheld rivers of fire in the midst of rivers of water.... Cf.2 En. 
xxix.2: “‘ And fire is in the water and water in the fire and neither is the one quenched 
nor the other dried up”. The juxtaposition of fire and water is a frequent cosmo- 
logical simile. TB. Pes. 3a, Yer. Rosh. ha-shShana, 58a, Cant. R. to iii. 11: "the 
sky is made of water, the stars of fire and yet they do not damage each other”. 
Gen. R. iv. 9: ““The Holy One, blessed be He, took fire and water, mixed them 
together and out of them the heavens were created”. Gen. R.x. 3: “ The Holy 
One, blessed be He, took fire and snow, mixed them and so out of them the universe 
was created”. In the last two passages the cosmology is apparent. 

Emphasis is laid on the mediating function of the Divine Name, in this verse 
most significantly ‘OSE SHALOM, i.e. ‘maker of peace’. ‘Peace’ is the technical 
term for the mediation, the synthetical agency or Divine activity. Cf. the ‘angels 


9-2 


132 THE HEBREW BOOK OF ENOCH [CHH. XLII, XLIII 


SHALOM (Maker of Peace) * as it 1s written (Job xxv. 2): "He 
maketh peace in his high places!?". For he makes peace between 
the fire and the water, between the hail and the fire,? between the 
wind and the cloud, between the earthquake and the sparks. 


CHAPTER XLIII 


Metatron shows R. Ishmael the abode of the unborn spirits 
and of the spirits of the righteous dead 


R. Ishmael said: Metatron said to me: 


(1) Come and I will show thee! where are! the spirits of the righteous 
that have been created and have returned, and the spirits of the 
righteous that have not yet been created. 


11 Eadds: ‘BIMEROMAW (in his high places)’ 12-12 E om. 13-13 E 
om. 
Ch. xliii. 1-1 E om. 


of peace’, ch. xxxiii. 1. Midrash ‘Aseret Ma’amaroth, BH. i. 66: “‘the angels are 
made of fire and water, and there is peace between: neither does the water extinguish 
the fire nor the fire lick up the water". As denoting mediation and synthesis the 
‘OSE SHALOM, ‘maker.of peace’, was understood and used in Qabbala. Cf. 
e.g. the quotation from the ‘Pelta’, YR.i. 7b: “‘ Why is it called heaven (Shamayim)? 
Because water (shemmayim) is to the right and fire to the left and it is in the middle 
and receives from both, and to this is to be referred the ‘OSE SHALOM and the 
(saying) ‘he mixed fire and water and made out of them the heavens’, and it is 
called ‘truth’ (the mediating agency, ch. xxxi. I) and ‘mercy’ and receives from 
(i.e. stands in the middle between) the Mercy and the Fear (= the second pair of 
opposites in the Sephirotic system, also called ‘ Mercy and Justice’, cf. ch. xxxi. 1)”. 

for he makes peace between the fire and the water, between the ice and the 
fire, between the wind and the cloud. This, referring to God, denotes that the 
names set forth in the present chapter represent God himself in his different aspects 
as sustainer and mediator between the dual forces, the syzygies. The Names are 
part of God’s being and essence. 


Ch. xliii. This chapter enters upon the subject of the condition of the ‘spirits’, 
one of the traditional subjects of mystical literature in general and of the Enoch- 
literature in particular acc. to 2 En. xxiii: among the secret instructions given to 
Enoch were those of “the souls of men, those of them which are not yet born and 
the places prepared for themm for ever”, further represented in Apocalyptic (Ap. 
Bar., 1 En.). 

(1) Come and I will show thee the spirits of the righteous that have been 
created...the spirits of the righteous that have not yet been created.... 
(2) lifted me near by the Throne. . .revealed the Throne of Glory. ..showed me 
the spirits that have been created and had returned. The spirits of the righteous 
dead are here represented as having their abode by the Throne of Glory. Cf. TB. 
Chag. 12 a: ‘“‘the ‘Araboth Raqia‘, the highest of the heavens, contains the Throne 
of Glory and the spirits and souls of the righteous”; zb. r2 b: “the spirits of the 
righteous dead under the Throne of Glory”; TB. Shab. 152 b: “the spirits of the 
righteous are hidden under the Throne of Glory”; contrast here ‘flying aboye’ 


CH. XLIII] METATRON SHOWS R. ISHMAEL SECRETS 133 


(2) And he lifted me up to his side, took me by his hand and lifted? 
me up near the Throne of Glory *by the place of the Shekina; and he 
revealed the Throne of Glory to me®, and he showed me the spirits 


2 E: ‘conducted’ 3-3 E om. 


the Throne. The idea of the spirits of the righteous dead being hidden or stored 
(géniizoth) under the Throne is clearly connected with the conception of “ the chambers 
of the righteous”’, 4 Ezra iv. 35, 41, vii. 32, 80, 95 etc., 2 Bar. xxi. 23. xxx. 2, 1 En. 
xxii. 3 ff. On this conception see Box, Ezra- Apocalypse, pp. 33, 34 (note on ch. iv. 
35), 37 (note on ch. iv. 41), 119-21 (note on ch. vii. 32). Cf. also cHARLES, Comm. 
Revel. note on Rev. xx. 13. Vs. x here refers to the spirits of those not yet born as 
well as to those of the righteous dead. Besides, the expression ' that have returned' 
of the righteous dead presupposes the pre-existence of the spirits. Acc. to vs. 2, 
however, R. Ishmael is only shown the spirits of the righteous dead that have 
returned and have their place by or above the Throne of Glory, but to the unborn 
spirits there is no reference. There is thus no explicit statement as to the place of 
the pre-existent souls. As the intent of vs. 1 is to reveal the abode of both the 
‘returned’ and the ‘unborn’ spirits and acc. to vs.2 R. Ishmael for that purpose 
is taken to the Throne of Glory, it is possible that the unborn souls were conceived 
of as having their place by the Throne in common with those of the righteous dead. 
How far one can press the expression ‘have returned’ (whether as referring to a 
fixed place in heaven—in such a case the Throne—or to the heavens in general) 
is uncertain. The other possibility is that the unborn spirits are conceived of as 
having a different abode from that of the righteous dead, e.g. in special chambers 
under the Throne of Glory. On this assumption it would be necessary to conclude 
that a piece describing the place of the ‘spirits of the righteous that have not yet 
been created’ has fallen out. For the possibility of this place having been the 
traditional * GUPPH" see below, note on vs. 3. 

The place of the spirits yet unborn is acc. to 2 Bar. xxiii. § et al. ‘the chambers’ 
referred to above (which acc. to 4 Ez. iv. 35, are the abode of the righteous dead). 
Acc. to TB. Chag. 12 b, * the souls and spirits that are to be created together with the 
spirits of the righteous (scil. dead) are in ‘Araboth, the highest of the heavens". 
Acc. to Ber. R. viii. 6, the souls of the righteous “dwell with their King (in accord- 
ance with x Chron. iv. 23)" already before the Creation of the world: with them 
God took counsel before creating man. Acc. to a dictum of R. Assi (repeated TB. 
Nidda, 13 a, 'Aboda Zara, 5 a, Yebamoth, 62 a) the unborn spirits await creation in 
the GUPH, the storehouse of souls. Alph. R. ‘Agqiba, BH. iii. 26 (apparently 
dependent upon the same tradition as that of Chag..12 b) mentions in the ‘Araboth: 
“the Throne of Glory, the stores of life, the treasuries of blessings, of dew. . .and 
the treasuries (contrast Chag., ib.) of the spirits of the living and of the dead", 
the “treasuries of the spirits of the living” being a rather singular expression, 
probably meaning the treasuries of the unborn spirits (cf. Sifre, 143 b). Acc. to 
Tub ha-’ Ares, i. 50 a, the spirits go out to the world from the Libnat ha-sSappir 
(one of the seven Halls of ‘Araboth).” 

Hence one might conclude that the unborn spirits here referred to have their 
place in the proximity of the Throne of Glory, whether in special chambers or not. 

The expression ‘the spirits of the righteous, that have not yet been created’ 
compels the question whether this implies a distinction between the righteous, 
wicked (and intermediate) even before this life. Such a distinction is met with in 
Wisdom of Solomon, viii. 19, 20 (‘‘ For I was a witty child, and had a good spirit. 
Yea, rather, being good, I came into a body undefiled. ..’’). This idea in its strictest 
connotation implies that the moral character of the spirits is already determined 
before their embodiment—the different courses of the living on this earth being 
merely a consequence of their qualities as developed in their pre-terrestrial exist- 
ence; it reappears in Zohar in contexts treating of the problems of metempsychosis. 


134 THE HEBREW BOOK OF ENOCH (CH. XLII 


that have been created and had returned: and they were flying above 
the Throne of Glory before the Holy One, blessed be He. 

(3) After that I went to interpret the following verse of Scripture 
and I found in what is written (Isa. lvii. 16): “for the spirit clothed 
itself before me, and the souls I have made” that (“for the spirit 
was clothed before me”) means the spirits “that have been created 
in the chamber of creation of the righteous and that have returned 





4—4. E om. 


The fully righteous spirits are there termed “ the spirits from the side of SAhekina" ; 
cf. Zohar, ii. 94 a b. But another interpretation of the expression 'spirits of the 
righteous not yet born’ is “the spirits that when once having entered earthly life 
will turn out righteous. They are foreseen to be righteous”. Their future per- 
fection reacts upon their pre-existent state. T'his seems to be the underlying idea 
of the passage Ber. R. viii. 6 referred to above, and is represented in Zohar, ii. 96 b. 
(Cf. ib. iii. 168 a and ii. 94 a b, referred to above, et al.) 

If chh. xliii and xliv be treated as a whole, it is evident that here the life on earth 
is regarded as determining the character of man, and indeed so that it is the ter- 
restrial life that taints the previously pure souls. Treated as a whole then, these 
chapters convey an interpretation of the words ‘spirits of the righteous not yet 
created’ more in line with the latter of the two connotations just referred to, but 
rather to the effect that there are no unrighteous spirits in the pre-existent state. 
No other unborn spirits are referred to in these chapters. Although only available 
as a demonstratio e silentio, this fact tends to show that at least the compiler of the 
present section moves on the basis of the orthodox conception expressed in the 
prayer ' Elohe Nésháma (given in TB. Ber. 60 b): '* O God, the spirit which thou hast 
set within me is pure etc.” (Box, Ezra-Apocalypse, p. 120). Cf. Eccl. R. xii. 7: 
“the spirit I have given thee is pure; if thou give it back to me in the same state 
it is good for thee; if not, I will burn it before thee". (Cf. ch. xliv. and TB. Nidda, 
30a, Shab. 32 b, Baba Batra, 16a.) Also 4 Macc. xviii. 23 (“ having received pure 
and immortal souls from God"). 

Still it is evident that the expression by itself presupposes a distinction between 
righteous and not righteous already in the pre-existent state, in one form or the 
other. Hence the impression is left, that this tradition 1s suppressed in the present 
context and the possibility remains, that a fragment describing the conditions and 
abodes of the unborn spirits is missing, which originally would have had its place 
after vs. 2. 

(3) After that I went to interpret etc., lit. “after that I went and studied this 
scriptural passage and I found according as it is written etc.’ ‘This scriptural 
passage’ means the well-known scriptural passage traditionally used as support 
for the doctrines concerning the subject in question. The passage, Isa. Ivii. 6, 
adduced here, is the starting point for the speculations as to the conditions of the 
unborn spirits both in TB. Chag. 12b and Yeb. 62a, ‘Aboda Zara, 3a, Nidda, 13 a 
(see above). Acc. to the J. Targum, ad locum, it is also used with reference to the 
doctrine of resurrection. Here the way in which the passage is used for its present 
purpose is set forth thus: the former part of the verse, ‘the spirit was clothed before 
me’, is made to refer to the spirits that have been created, that is to say, apparently, 
clothed with a body, the latter part, ‘the souls I have made’, is interpreted as 
referring to the spirits that are formed by God but not yet created, invested with 
a body. 

that have been created in the GUPH of creation of the righteous, the 
chamber of creative forms designed for the righteous. The GUPH (= body) is 
then here not the chambers where the spirits dwell until the time appointed for 


CHH.XLII,XLIV| METATRON SHOWS R. ISHMAEL SECRETS 135 


before the Holy One, blessed be He; (and the words:) “and the 
souls I have made” refer to the spirits‘ of the righteous that have not 
yet been created in the chamber (GUPA). 


CHAPTER XLIV 


Metatron shows R. Ishmael the abode of the wicked 
and the intermediate in Sheol, (vss. 1-6) 
The Patriarchs pray for the deliverance of Israel 
(vss. 7-10) 


R. Ishmael said: Metatron, *the Angel, the Prince of the Presence, 
said to me: 


(1) Come and I will show thee the spirits of the wicked ?and the 
spirits of the intermediate? where they are standing, and the spirits 


4-4 E om. 
Ch. xliv. 1-1 so E. A om. 2—2 E om. 


their life on earth arrives, but evidently the chamber where they are conducted 
just at the time when they are to enter terrestrial bodies. In this chamber they are 
then first ‘created’, i.e. invested with a body, a creative form, which presumably 
determines the individual, animal or terrestrial body they are to join. The passage, 
Zohar, iii. 107, referred to by Abelson, Jewish Mysticism, p. 166, could be used as 
a commentary on the present verse, and one can safely assume that it belongs to 
the same line of traditions or development of traditions: ‘‘ when the souls are about 
to quit their heavenly abode each soul appears before the Holy One, blessed be He, 
clothed with an exalted pattern (or image or form) on which are engraven the features 
which it will bear here below”. The GUPH is here rather the chamber containing 
* the pre-existent forms or types of bodies" (Abelson's expression, 7b. p. 165) than 
the abode of the spirits. The unborn spirits ‘‘ have not yet been created in the Guph”’ 
of creation. 

It should be added that there is a certain indication here of a beginning differen- 
tiation of the “world of Creation’ (Beri’ä) as a form of existence different from the 
higher world of ‘the Throne’. 

Lastly the qualifying addition ‘of the righteous’ (the GUPH of creation of the 
righteous) raises again the question of the distinction between righteous and non- 
righteous in the pre-existent state. Is there also a division in the GUPH between 
the compartment for the righteous and that or those for the others? Or did the 
original tradition maintain the existence of several GUPHs? In its strict connotation 
the distinction between righteous and non-righteous spirits has as a necessary 
corollary the distinction between different bodily forms for these two classes. 


Ch. xliv. T'he preceding chapter, in so far as it dealt with the abode of the righteous 
dead, is in this chapter continued by a description of the two remaining classes of 
spirits who have left earthly life, i.e. the intermediate and the wicked. The inter- 
mediate undergo a purgatorial process in fire in She’ol, assisted and supported in 
their purification by an angel, sIMKIEL, whereas the wholly wicked are delivered to 
the wrath of the angel ZA'APHIEL who punishes them in Gehenna with staves of fire. 

(1) the spirits of the wicked and the. . intermediate where they are standing, 


136 THE HEBREW BOOK OF ENOCH (CH. XLIV 


of the intermediate, whither they go down, ?and the spirits of the 
wicked, where they go down, 

(2) And he said to me: The spirits of the wicked go down to She’ol 
by the hands of two angels of destruction: ZA'APHIEL and SIMKIEL 
are their names. (3) SIMKIEL 1s appointed over the intermediate to 
support them and purify them because of the great mercy of the 
Prince of the Place (Magóm). ZA'APHIEL is appointed over the spirits 


3-3 E om. 


i.e. probably at or immediately after the judgement which is daily acc. to the section 
on the judgement, chh. xxviii. 7-xxxiii. 2. the spirits of the intermediate 
whither they go down and the spirits of the wicked whither they go down, 
i.e. acc. to the following verses, Sheol. 

(2) The spirits of the wicked (supply here, in accordance with the following 
verse: ‘and the spirits of the intermediate) go down to She’ol through two 
angels of destruction. They are sent down from the Throne of Glory, before which 
they have undergone judgement. For the angels of destruction see notes on 
chh. xxxi. 2 and xxxii. 1. The angels of destruction carry out the judgement on 
the wicked, and are appointed over the different compartments of Gehenna according 
to numerous descriptions of the punishments assigned for the wicked in Gehenna. 
(Cf. ‘ Descriptions of Heil’ and other translations by Gaster, RAS’s Journal (1893), 
further Masseket Chibbut ha-qQeber, BH.1. 150, Masseket Gehinnom, ib., i. 147-149, 
Gan ‘Eden we-Gehinnom, ib., v. 49 seqq., Test. R. Eliezer, Seder Yesirat ha-wWalad, 
ib., 1. 151-158.) They are then usually represented as numerous and as being 
assigned to a leadér, ‘the Prince of Gehenna’ (Gedullat Moshe, Gehenna) (cf. 
QEMU’EL, note on ch. xxxi, 2). Here only two angels of destruction are mentioned. 
The older traditions speak of two angels of destruction as executioners of the divine 
decrees, APH and CHEMA. The angels of destruction function at the judgement, acc. 
to chh. xxxi—xxiii, but represent there altogether the severe execution of judgement. 
Here one represents the attribute of Mercy, sIMKIEL (support of God), who is 
appointed over the intermediate to ‘support and purify them’ (cf. the staff of 
Mercy, ch. xxxi. 2). 

The idea of the ‘ béndniyyim’ , the intermediate class, the large majority of those who 
are neither wholly righteous nor wholly wicked, belongs to “‘the orthodox Rabbinic 
theology” of Palestine. See Box, Ezra-Apocalypse, p. 155. The classical passages 
are TB. Rosh ha-shSHana, 16 b, 17 a, Tos. Sanhedrin, xiii. 3, Aboth R. Natan, xli, 
TB. Shab. 33 b. In Rosh ha-shSHana, 1b., it is the second dictum introduced there 
that is particularly apposite in this connection (‘‘ there are three divisions [companies] 
for the day of judgement: one that of the fully righteous, another that of the fully 
wicked, the third that of the intermediate. The fully righteous are immediately 
written down and sealed for eternal life, the fully wicked...for Gehenna, the 
intermediate go down into Gehenna, but when they scream in prayer [transl. of 
BOX] they are permitted to come up again”’ (acc. to Zech. xili.g: “And I will bring the 
third part through the fire... .they shall call on my name and I will hear them...) 
“and of them said Hanna (1 Sam. ii. 6): the Lord killeth and maketh alive (cf. 
ch. xviii. 24)”. 

because of the great mercy of the Prince of the Place. The Place, the Magom, 
is the Divine Majesty. The Prince of the Place is an unusual expression. It may 
be a synonym for ‘Prince of the Presence’. A better reading would perhaps be 
obtained by substituting ‘shel’ (of) for ‘sar’ (Prince) and transl. simply: ‘because 
of the great mercy of the Place, i.e. the Divine Majesty’. 

ZA‘APHIEL, ‘the wrath of God’. In contrast to the supporting and helping 
attitude shown the intermediate from the Divine Mercy, expressed by the name 


CH.XLIV] | METATRON SHOWS R. ISHMAEL SECRETS 137 


of the wicked* in order to cast them down from the presence of the 
Holy One, blessed be He, and from the splendour of the Shekina 
Sto She’ol, to be punished in the fire of Gehenna® with staves of 


burning coal. 
(4) And I went by his side, and he took me by his hand and showed 


me all of them with his fingers. 

(5) And I beheld the appearance of their faces (and, lo, it was) 
as the appearance of children of men, and their bodies like eagles. 
And not only that but (furthermore) the colour of the countenance 
.of the intermediate was like pale grey on account of their deeds, for 
there are stains upon them until they have become cleaned from their 
iniquity in the fire. 

(6) And the colour of the wicked was like the bottom of a pot on 
account of ®the wickedness of their doings®. 


4 E: ‘intermediate’ 5-5 so E. A corr.: ‘to heat them for judgement in fire 
to Gehenna’ (confusion of two variant readings?). . 6-6 E: ‘the multitude of 
their wicked deeds’ | 


SIMKIEL, “‘support of God”’, stands the attitude of merciless wrath with regard to 
the wicked, symbolically expressed by the name ZA‘APHIEL. 

to be punished in the fire of Gehenna with staves of burning coal, prob- 
ably pictured similarly to the passage BH. ii. 51 (of the angels punishing the wicked 
in Gehenna): ‘‘angels.stand close by and with their staves drive them back into 
the fire and burn them”. Cf. the punishment with lashes of fire, chh. xvi. 5, xx. 2 
(the word translated ‘lashes’ Rashi interprets ‘staves’). 

(5) the appearance of their faces as the appearance of children of men etc. 
The spirits have bodily form and actual bodies—like eagles, i.e. winged. These 
bodies are of course different from those they were invested with in the GUPH. 
The spirits of the righteous, that are ‘flying above the Throne’ are probably pictured 
in bodies of similar form. For the souls or spirits as having bodily form cf. 1 En. 
xxii. 9—14 ("these hollow places have been made that the spirits of the dead might 
be separated...their spirits shall be set apart in this great pain...scourgings and 
torments of the accursed for ever’’), 4 Ez. vii. 78 seqq. (see Box, Ezra- Apocalypse, 
note p. 121: “‘it seems clear that they (the souls gf the unrighteous) are already 
endowed with bodies suitable to their altered condition... .This conception appa- 
rently characterizes also 2 Enoch’’). Cf. also how acc. to ch. xlvii. 4 the spirits and 
souls of the punished angels whose ‘manifested’ bodies have been consumed with 
fire, are represented as having bodily form, ‘their countenance like that of angels 
and their wings like those of birds’. 

the colour of the countenance of the intermediate was like pale grey.... 
(6) And the colour of the wicked was like the bottom of a pot. The sins are 
depicted as having tainted the spirits—originally white and pure—the intermediate 
being merely stained so that their original nature is still recognizable, but the wicked 
black ‘like the bottom of a pot’: their original character is totally blotted out. This 
simile presupposes the conception of the absolute purity of the pre-existent spirits, 
cf. note on ch. xliii. 1—2 (end). 

like the bottom of a pot is used of the wicked also in Masseket Gehinnom, 
BH. i. 149, and Pirge Mashiach, BH. iii. 75 (“‘ their faces were black like the bottom 
of a pot’). As to the special sins that caused such an entire corruption there is 
no explicit reference here. The traditions were different on this point. TB. Baba 
Mesia‘, 58 b, mentions three sins that consign for ever to Gehenna (cf. the fate of 


138 THE HEBREW BOOK OF ENOCH [CH. XLIV 


(7) And I saw the spirits of the Patriarchs Abraham Isaac and 
Jacob and the rest of the righteous whom they have brought up out 
of their graves and who have ascended to the Heaven (Ragia‘). And 
they were praying before the Holy One, blessed be He, saying in 


the wicked as compared with that of the intermediate), and the same is repeated 
in the ‘ Treatise on Hell’ which appeared in translation by Gaster, RAS’s Journal, 
1893, p. 602: "(three sins cause those who commit them to go down to Gehenna 
and never return :) blaming one's neighbour in public, slandering him and adultery ". 
Masseket Gehinnom, i. BH. i. 147, apparently follows another tradition as to the 
distinction between wicked and intermediate: there the full punishment—in the 
class of the wicked—is designed for those who cannot point to one single act of 
fulfilment of the Tora, “who have not one single statute in their hands". 'l'his 
corresponds with the statement, T'B. ' Aboda Zara, 5 a: “ the fully righteous are those 
who have fulfilled the Tora from the beginning to the end, from ‘Aleph to Taw. 
The béndniyyim acc. to this view are those who have endeavoured to fulfil the Law 
but have failed to keep all the statutes. A third view identifies the benöniyyim with 
those who have kept the negative statutes only, the fully righteous with those who 
have kept all the positive statutes as well as the negative ones. 

As to the length of the period of purification assigned for the intermediate it is 
probably here conceived of as proportionate to the degree in which the sins have 
tainted them: they are kept in the purgatory until ‘they have become cleaned from 
their iniquity’. Cf. the passage Rosh ha-shSHana etc. above note on vs. 2 and the 
transl, in Box, Ezra Apocalypse, p. 155, where it is pointed out that the béndniyyim 
were thought to go up after screaming in prayer for one hour, acc. to Yalqut on 
Zech. xiii. 9. Rashi likewise (ad loc. Rosh ha-shSHana) puts as an explanatory 
remark on the difficult word ‘mesafsefim’: “it means: they cry and weep in their 
agony for one hour and then (are permitted to) come up again". Cf. Se‘uddath 
Gan ‘Eden, BH.v. 45, OM. i. 89 b: * the wicked of Israel tormented in Gehenna 
are brought up from Gehenna to partake in the Feast of the Righteous ”. 


CH. XLIV. 7-10. 


Vss, 7-10 contain an apocalyptic-eschatological fragment with the motto: ““ Israel’s 
deliverance is prevented by the sins of the wicked”. 

The fragment does not fit in here. The theme of the chapter, acc. to vs. 1, is the 
conditions of the spirits of the intermediate and the wicked after death. If it had 
originally belonged to the exposition of the conditions of the spirits it would have 
had its place in ch. xliii which treats of the spirits of the righteous. But the interest 
of the present fragment is not focussed on the various conditions of the spirits of 
the dead but on the deliverance of Israel from the oppression under the ‘nations 
of the world’, the establishment of God's Kingdom on earth and the ‘wicked’ to 
which it refers are not the spirits of the wicked but the living evil-doers within 
Israel who through their transgressions prevent the establishment of the heavenly 
kingdom. Itis, moreover, probable, that this fragment represents a different outlook 
upon the fate of man after death from that of the preceding context (vide below). 

The frame is that of the rest of the section: R. Ishmael beholds various wonders 
in heaven under the guidance of Metatron. It is in this respect closely related to 
the Apocalyptic Fragment (e.g. BH. v. 167-169): “R. Ishmael said: the Prince of 
the Presence said to me: sit here in my bosom and ] will tell thee what shall befall 
Israel etc....”. An apocalyptic fragment of similar character with Metatron, the 
Prince of the Presence, as informant of R. Ishmael is contained in Bodl. MICH. 175, 
foll. 25 b, 26 a (part of the Pirge R. Ishm.). 

(7) And I saw the spirits of the Patriarchs...and the rest of the righteous 
who they have brought up out of their graves etc. This evidently marks the 
beginning of a new fragment. R. Ishmael is already shown the spirits of the 
righteous, acc. to ch. xliii. The expression ‘have been brought out of their 


CH. XLIV] METATRON SHOWS R. ISHMAEL SECRETS 139 


their prayer: ‘‘Lord of the Universe! How long wilt thou sit upon 
(thy) Throne like a mourner in the days of his mourning with thy 
right hand behind thee "and not" deliver thy children and reveal 
thy Kingdom in the world? ®And for how long wilt thou have no? 
pity upon thy children who are made slaves among the nations of 
the world? Nor? upon thy right hand that is behind thee wherewith 
thou didst stretch out !? the heavens and the earth and the heavens 
of heavens? When wilt thou have compassion? ” 

(8) Then the Holy One, blessed be He, answered every one of 
them, saying: ‘‘Since these wicked do sin so and so, and transgress 
with such and such transgressions against me, how could I deliver my 
great Right Hand in the downfall by their hands (caused by them)". 

(9) In that moment Metatron called me and spake to me: ‘‘ My 
servant! Take the books, and read their evil doings!” Forthwith 
I took the books and read their doings and there were to be found 


7-7 E: when wilt thou’ 8-8 EF: ‘When wilt thou have’ 9 &:‘ And’ I0 E 
ins.: ‘and didst span’ 11 E reads: ‘(my great Right Hand) that has fallen down 
in the downfall at their hands’ 


graves and have ascended to Ragia‘’ is also suspect in this connection: it sounds 
as if we were here confronted with a different conception as to the fate of men after 
death, according to which the Patriarchs and (some of) the righteous enjoy the 
privilege of bodily resurrection before the final consummation. 

How long wilt thou sit.. . .thy right hand behind thee. The Right Hand or 
the Right Arm of the Lord represent the actualization of the kingdom of God on 
earth, the deliverance of Israel. That the Right Hand is laid behind the Lord is 
a symbol of cessation in His activity for this purpose. The deliverance of the Right 
Hand, hence, becomes synonymous with the deliverance of Israel. Cf. ch. xlviii A. 
It was God’s Right Hand that stretched out the heavens and the earth, and so it 
must be His Right Hand that shall bring about the final establishment of the 
Kingdom on earth. 

(8) Since these wicked do sin... how could I deliver my great Right Hand 
etc. The delay in the deliverance of Israel is caused by the wicked in their own ranks. 
That the downfall of Israel was caused by the wicked among them is a dictum 
attributed to R. Gamaliel II. In particular the idolatry was made responsible for 
the delay in the establishment of God’s Kingdom. The coming of Messiah is 
suspended for a period which exactly corresponds to the number of years 
that Israel has been worshipping idols, acc. to "Echa R. Proém. 21. Similarly, in 
the Apocalyptic Fragment, Bodl. MicH. 175, referred to above, R. Ishmael is repre- 
sented as asking for the reason of the present sufferings of Israel, whereon he is 
informed that the deliverance is to be suspended for a time corresponding to that 
of their idolatry (700 years). Here evidently—see vs. g—the ‘sins’ of the wicked 
comprise all ‘ transgressions of the Tora’. 

‘These sinners’ was perhaps by the compiler thought to refer to the wicked of 
vss. 1-6, this being then one of the reasons why this fragment was given its present 
place. 

(9) Take the books, and read their evil doings! On the conception of books 
recording the deeds of righteous or unrighteous etc. see note on ch. xviii. 24. The 
books here seem to be the records of the deeds of the wicked, cf. 1 En. Ixxxi. 4 
(book of unrighteousness), ib. xcviil. 7-8 (“every sin is every day recorded in 
heaven—all your oppression. ..is written down every day till the day of your 


140 THE HEBREW BOOK OF ENOCH [CH. XLIV . 


36 transgressions (written down) with regard to each wicked one 
“and besides, that they have transgressed!? all the letters in the 
Tora, as it is written (Dan. ix. 11): ‘‘ Yea, all Israel have transgressed 
thy Law”. It is not written ‘al torateka but ’et (NN) torateka, for 
they have transgressed from ’Aleph (8) to Taw (N), 409? statutes 
have they transgressed for each letter. 

(10) Forthwith Abraham, Isaac and Jacob wept. * Then said to 
them the Holy One, blessed be He: “Abraham, my beloved, Isaac, 
my Elect one, Jacob, my firstborn! How can I now” deliver them 
from among the nations of the world?" And forthwith MIKAEL, the 


Prince of Israel, cried and wept with a loud voice and said (Ps. x. 1): 
‘“Why standest thou afar off, O Lord?” 


12-12 so acc. to E. A corr. 14 Ey “36° 14 E adds: ‘to themselves’ 
15-15 E:'I cannot now? 


judgement”). Since Metatron here seems to have the ‘books?’ in his charge, there 
must be a trace here of Metatron’s function of scribe (Chag. 15 a). 

36 transgressions (written down) with regard to each wicked one.... 
Both readings (4 and E) seem to be corrupt. The meaning seems to be: for each 
wicked one were recorded 36 transgressions of the Tora and in addition thereto a 
great many transgressions of each single letter of the Tora. from ’Aleph to Taw. 
Cf. Lam. R. Proëm. 24: “the Holy One, blessed be He, said to Abraham: ‘thy 
children have sinned and have transgressed the whole Tora and the 22 letters of 
Tora, as it is written (Dan. ix. 11), all Israel have transgressed thy Law’ (thus here 
also the passage, Dan. ïb., is used as point of support)”. The transgressing a letter 
of the Tora is in Lam. R. ib., understood as equivalent to the transgressing a com- 
mandment beginning with that letter, or vice versa. But the expression ‘from 
' Aleph to Taw’ represents the entirety of a thing, in this case the Tora, any part of 
which is based upon one or the other of the letters. In an absolute sense it repre- 
sents the entirety of things in general, and is to be compared with the expression 
‘ Alpha and Omega’, Rev. i. 8. (See CHARLES, Comm. on Rev. i. 20, and Riedel in 
Theologische Studien und Kritiken, x901, pp. 297 seqq., both regarding the ‘ Alpha 
and Omega’ as an imitation of the ‘’ Aleph to Taw’.) 

(10) Mikael, the Prince of Israel, cried and wept with a loud voice. This 
is the only passage in the present book where Mikael is explicitly referred to as the 
Prince of Israel. Ch. xvii. 3, Mikael is the prince of the seventh (highest) heaven. 
The scarce occurrence of ‘ Mikael’ (only twice) is remarkable. His position seems 
to have been taken over by Metatron. Ctr. the frequent reference to Mikael as 
the prince of Israel in 1 En. (ix. 1,x. II, xx. 5, xxiv. 6, xl. o, liv. 6, Ix. 4, 5, Ixvii. 12, 
lxviii. 2—4, lxix. 14 f., Ixxi. 3, 8, 9, 1 3). 

For Mikael bewailing calamities that have befallen Israel, cf. Pesik. R. xliv and 
the parallel trait there: God answers that the deliverance is dependent upon Israel: 
“(the apostates of) Israel must first turn to me, even if it were only as much as 
the point of a needle". Cf. also Midrash Petirath Moshe: when Sammael is about 
to take away Moses’ soul, Mikael “cried and wept with a loud voice”. 


CH. XLV] METATRON SHOWS R. ISHMAEL SECRETS 141 


CHAPTER XLV . 


Metatron shows R. Ishmael past and future events 
recorded on the Curtain of the Throne 


R. Ishmael said: Metatron said to me: 


(1) Come, and I will show thee the Curtain of MAQOM (the 
Divine Majesty) which is spread before the Holy One, blessed be 
He, (and) whereon are graven all the generations of the world and 
all their doings, both what they have done and what they will do 
until the end of all generations. 

(2) And I went, and he showed it to me pointing it out with his 
fingers like a father who teaches his children the letters of Tora. 
And I saw each generation, 

the rulers of each generation}, 


i-i so E. 4: and like a father who teaches his children (he showed me) each 
generation’ 


Ch. xlv. R. Ishmael is shown the Curtain (Pargod) of MAQOM (the Place, i.e. 
the Divine Majesty as manifested on the Throne of Glory). This Curtain is spread 
before the Holy One. The Curtain of the Throne of Glory is referred to also, ch. x. 1. 
The Curtain separates the Throne of Glory and its innermost mysteries from the 
other parts of the highest heaven and from the world of angels in general, just as the 
curtain veiled off the Holy of Holies in the sanctuary. (Cf. TB. Yoma, 77 a.) The 
Curtain hence becomes the symbol of the last secrets of heaven and earth which 
are kept with the Godhead, hidden even from the angels. Occasional revelations 
of these secrets— the reasons of the Creator’—are described either as obtained 
by ‘hearing from behind tbe Curtain’ or expressed by the phrase ‘to know from 
behind the Curtain’: this is one line of ideas. Or, according to another line, the 
secrets are represented as ‘written down on the (inside of) Curtain’. As instances 
of the former line of conception reference may be made to the tradition concerning 
GALLISUR-RAZIEL (see note on ch. xviii. 16), further to Mekilta on Ex. xix. 9 (voices 
from behind the Curtain announce the answers of prayers), and T'B. Ber. 18 b (there 
is heard ' from behind the Curtain, what tribulations are in store for the world?). 
]t seems, that this tradition also contained the idea of special high angels being 
allowed inside or having their place inside the Curtain, in the immediate Presence 
of the Holy One, thus partaking of the Divine secrets: so acc. to ch. x. 1 in the 
reading of BC (cf. note, 7b.) the case of GALLISUR, and in Mass. Hek. vii (‘‘ A curtain 
is spread before the Holy One...and the seven angels who were created first, 
minister before Him [i.e. inside the Curtain]’’). The second conception is repre- 
sented here and also Alph. R. ‘Agiba, BH. iii. 44—where it is as here called the 
Pargod of MAQOM. As a parallel in earlier Enoch-literature is to be noted 
especially ı En. xciii. 2 and cvi. 19: “I Enoch will declare them unto you. . .acc. 
to that which appeared to me in the heavenly vision, and which I bave known 
through the word of the holy angels and have learnt from the heavenly tablets” 
(the heavenly tablets correspond to the Pargod here). 

(1-3) R. Ishmael is shown all generations and their doings, both past and coming. 
This implies the idea of pre-determination. In TB. Sanh. 38b, one finds: “‘ The Holy 
One, blessed be He, showed Adam every generation and its learned men (inter- 


142 THE HEBREW BOOK OF ENOCH [CH. XLV 


and the heads of each generation, 
the shepherds of each generation, 
the oppressors (drivers) of each generation, 
the keepers of each generation, 
?the scourgers of each generation,? 
the overseers of each generation, 
the judges of each generation, 
the court officers of each generation, 
the teachers of each generation, 
?the supporters of each generation, 
the chiefs of each generation,? 
the presidents of academies of each generation, 
the magistrates of each generation, 
the princes of each generation, 
“the counsellors of each generation,‘ 
the nobles of each generation, 
“and the men of might of each generation,4 
the elders of each generation, 
and the guides of each generation. 
(3) And I saw Adam, his generation, their doings and their 
thoughts,’ | 
Noah $and his generation, their doings and their thoughts$, 
and the generation of the flood, their doings and their thoughts, 
Shem and his generation, their doings and their thoughts, 
Nimrod and the generation of the confusion of tongues, and his 
generation, their doings and their thoughts, 
Abraham and his generation, their doings and their thoughts, 
Isaac and his generation, their doings and their thoughts, 
‘Ishmael and his generation, their doings and their thoughts,’ 


2-2 so 5. (סורקיה')‎ lit. ‘ flayers, hatchellers’; cf. Zohar i. 177a: “‘‘רboוpד "סריקתא‎ 


A: ‘eunuchs, officers’ (?) 3-3 E: ‘the helpers of each generation, and their 
pious men (Chasidim), their leaders, teachers, sages and heads of the schools’ 
4-4. E om. 5 E ins.: ‘Methuselah, his generation, etc.’ 6-6 E om. 
7—; E om. 


preters of Scripture), every generation and its wise men, and when he came to 
the generation of R. 'Aqiba he (Adam) rejoiced at his (great understanding of) Tora 
but was grieved at his death (as a martyr)". In Alph. R. ‘Aqiba this has the fol- 
lowing form (BH. ili. 44): ‘‘ Moses saw on the Curtain of MAQOM numerous hosts 
of scribes and hosts of (members of) Sanhedrin studying the Tora, the Prophets 
and the writings...and in the same hour Moses saw the fate (life) of R. Aqiba 
on the Curtain of Maqom how he was lecturing on the letters of Tora, expounding 
on each of the ornaments of each single letter 365 different significations of the 
Tora etc.” The Curtain is here the repository of all past, present and future 
events, and it seems, as if the idea were rather, that the events, the ‘ generations, 


CH.XLV].  METATRON SHOWS R. ISHMAEL SECRETS 143 


Jacob and his generation, their doings and their thoughts, 

Joseph and his generation, their doings and their thoughts, 

the tribes and their generation, their doings and their thoughts, 

Amram and his generation, their doings and their thoughts, 

Moses and his generation, their doings and their thoughts, 

(4) Aaron * and Mirjam ? their works and their doings, 

“the princes and the elders, their works and doings, 

Joshua and his generation, their works and doings, 

the judges and their generation, their works and doings, 

Eli and his generation, their works and doings, 

H Phinehas, their (?) works and doings, 

Elkanah and his generation, their works and their doings, 

Samuel and his generation, their works and doings, 

the kings of Judah with their generations, their works and their 
doings, 

the kings of Israel and their generations, their works and their 
doings, | 

1? the princes of Israel, their works and their doings; the princes 
of the nations of the world, their works and their doings, 

the heads of the councils of Israel, their works and their doings; 
the heads of (the councils in) the nations of the world, their genera- 
tions, their works and their doings; 

“the rulers of Israel and their generation, their works and their 
doings; 

the nobles of Israel and their generation, their works and their 
doings ; the nobles of the nations of the world and their generation(s), 
their works and their doings; 

the men of reputation in Israel, their generation, their works and 
their doings; 

the judges of Israel, their generation, their works and their doings; 
the judges of the nations of the world and their generation, their 
works and their doings; 

the teachers of children in Israel, their generations, their works 


8 E ins.: 'and his generation, their thoughts and their doings’ 9 E adds: 


‘and her generation’ 10-10 E om. ı1-ıı E om. perhaps rightly 12 Eins.: 
* Saul etc., David, etc., Salomo, etc.' 13 E ins.: 'the rulers of Israel, etc., the 


nobles of Israel, etc., the nobles of the gentiles, etc., the wealthy men of Israel, 
etc., the wealthy men of the nations of the world, etc., the wise men of Israel, 
etc.’ 14-14 E om. IS E ins.: ‘the men of reputation in the nations of 
the world, etc.’ 


their thoughts and their doings’, are pourtrayed on the curtain—the images are 
imprinted on it—than that the various facts are merely recorded. 


144 THE HEBREW BOOK OF ENOCH [cH. XLV 


and their doings; the teachers of children in the nations of the world, 
their generations, their works and their doings; 

the counsellors (interpreters) of Israel, their generation, their works 
and their doings; the counsellors (interpreters) of the nations of the 
world, their generation, their works and their doings; 

all the prophets of Israel, their generation, their works and their 
doings; all the prophets of the nations of the world, their generation, 


their works and their doings; 

(5) and all the fights and wars that the nations of the world 
wrought against the people of Israel in the time of their kingdom. 

And I saw Messiah, son of Joseph, and his generation and their 
works and their doings that they will do against the nations of the 
world. And I saw Messiah, son of David, and his generation, and 


I6 so E. A corr. from here to ‘the people of Israel’: ‘(that the nations) of Israel 
wrought against the people of Israel’ 17-17 E: 'and all the deeds of the 
nations of the world at that time’ 


(5) And I saw Messiah son of Joseph etc. From here to the end of the verse 
there follows a short eschatological piece. R. Ishmael, through the medium of the 
Curtain of the Throne, sees the events of the last times. The end of the course of 
the present world is marked by the appearance of Messiah ben Joseph and Messiah 
ben David in whose times there will be wars between Israel and ‘Gog and Magog’; 
the final consummation will then, so it seems, be brought about by the Holy One 
Himself. 

For the conception of the two Messiahs, reference may be made to the scholarly 
expositions by Dalman (Der leidende und sterbende Messias, pp. 1—26), Buttenwieser 
(in JE. viii. 511 b, 512 a), Klausner (Die messiantschen Vorstellungen des jüdischen 
Volkes, etc., pp. 86-103), Rabinsohn (Le Messianisme dans le Talmud et les 
Midrachim). Vide also Eisenmenger, Entdecktes Judenthum, ii. 729, Schoettgen, 
Horae Hebraicae et Talmudicae, i. 139, 267, 360-5, Wuensche, Die Leiden des 
Messias, pp. 65 seqq., Castelli, 7/7 Messia secondo gli Ebrei, pp. 224-9. 

It will perhaps be best to follow Klausner (and Dalman) in assuming that the 
origin of a double Messiah was the realization of the duplicity inherent in the 
traditional Messianic picture, e.g. the political and military traits as against the 
spiritual and ethical (esp. of Isa. xi and Zech. ix. 9). “ Die Doppelnatur des Messias 
muss in einen Doppelmessias umgesetzt werden" (Klausner). (Cf. Dalman in a 
somewhat different vein: ‘es muss als möglich gelten, dass überhaupt ein etwa 
durch die hadrianischen Verfolgungen neu hervorgerufenes Interesse an dem Trost 
der Messiashoffnung zu erneutem Schriftstudium trieb.. . . Alles was in der heiligen 
Schrift darauf zu deuten schien, dass Edom-Rom gestürtzt und Jerusalem, wenn 
auch nur vorläufig, an Israel zurückgegeben wird, musste dad en Forscher an- 
ziehen, und das Unbestimmteste gewann für das nach Erlósung dürstende 
Gemüt deutliche Umrisse und konkrete Gestalt. So erstand Messias ben Joseph, 
der sterbende Messias des Judentums’”.) 

As to the designation ‘ben Joseph’ (son of Joseph), Klausner (op. cit. p. 97) 
holds that “when once a second Messiah has become necessary, he cannot be 
taken from any other tribe but that of Joseph”’ (“ Der erste Messias ist ein Davidide, 
also ein Judáer. Was sollte nun der zweite Messias anders sein, als Josephite, bezie- 
hungsweise Ephraimite" [Messiah ben Ephraim is sometimes a variant of Messiah 
ben Joseph, vide below]). Also should be noted Klausner’s remark that it “is highly 


CH. XLV]. | METATRON SHOWS R. ISHMAEL SECRETS 145 
all the fights and wars, and their works and their doings that they 


.probable that Bar Kochba's death as hero in the war with the enemies of Israel, 
after having for a time been victorious and even reigned as a king, became the 
starting-point (Vorbild) for the conception of a Messiah who at first is victorious 
but in the end is overcome by the enemies of Israel”. This is, most probably, the 
right explanation of the conception of a Messianic forerunner of the real Messiah: 
One had long been conscious of the duplicity in the Messianic picture; the Hadrianic 
persecutions and the Bar Kochba incident forced the attention on the Messianic 
ideas and hopes; the circumstances made one conscious of Israel’s fate of having 
to go through many tribulations, temporal victories followed by severe debacles: 
from this consciousness grew the picture of a forerunner-Messiah whose essential 
characteristic was described by the words of the Baraztha (TB. Sukka, 52 a): “he 
will be killed ". | | 

Dalman explains the designation ‘ben Joseph’ from Deut. xxxiii. 17 ( His glory 
is like the firstling of his bullock and his horns are like the horns of unicorns: with 
them he shall push the people together to the ends of the earth: and they are the 
ten thousands of Ephraim, and they are the thousands of Manasseh’). “ The 
‘firstling of his (Joseph’s) bullock’ is nearly as much the emblem of Messiah ben 
Joseph: Ren. R. Ixxv. 6, Ex. R. to xlix. 14 acc. to Pugeo Fidei, Num. R. xiv. 2, 
Midrash Tanchuma, ed. Buber, 82 b, as the ‘foal of an ass’ of Zech. ix. g is the 
emblem of Messiah ben David’. ‘‘ Was dort (Deut. xxxiii. 17) von Joseph gesagt 
ist, führt den Gedanken an das spätere Königtum Ephraims, oder, wenn man 
das Wort zu der messianisch verstandenen Weissagung auf Juda in Gen. xlix in 
Parallele setzt, an einen in der Endzeit auftretenden mächtigen König Israels aus 
Josephs Stamm, einen Messiah ben Joseph. Die Rabbinen, welche in Deut. 
xxxiii. 17 wirklich einen Messias geweissagt glaubten, wurden dann in diesem 
Glauben durch ein Wort Jeremias bestärkt (viz. Jer. xlix. 20)”. 

[Schoettgen (op. cit.), adducing, apart from earlier sources, Zohar and Zohar 
Chadash, arrives at the conclusion that Messiah ben Joseph and Messiah ben David 
are identical, and that the former represents the human nature of Messiah, destined 
to suffer death. ‘The designation ‘son of Joseph’ Schoettgen believes to be derived 
from the Christian designation of Christ, the Messiah, as ‘the son of Joseph’ and 
points out how, in the genealogy of St Matthew (1. 1), Christ is called ‘the son of 
David’, in that of St Luke, on the other hand, ‘the son of Joseph’. 

Wuensche, in his first discourse on the present problem (op. cit.), also maintained 
that Messiah ben Joseph and Messiah ben David really were identical. The identity 
he found established already in TB. Sukka, 52a (where he, however, mis- 
translates; vide below and Klausner, op. cit. p. g1, note 2); in common with 
Schoettgen he further pointed to the fact that scriptural passages which receive 
Messianic interpretation are promiscuously referred now to Messiah ben Joseph, 
now to Messiah ben David—although passages interpreted as referring to the 
suffering Messiah are, according to Wuensche, more often applied to the former 
than to the latter; from the last-named fact he concluded that the figure of Messiah 
ben Joseph really symbolized the atoning function of Messiah. 

Acc. to Friedmann (Seder Eliyah, Introduction, 20) the conception of Messiah 
ben Joseph goes back to the expectations among remnants of the tribes belonging 


once to the Northern Kingdom in Palestine for a Messiah from Dירפא‎ minsn. 

Bertholdt (in Christologia fudaeorum, 157) conjectures that the origin was from 
certain Messianic speculations among the Samaritans. 

Castelli (op. cit. pp. 234-6) thinks that Messiah ben Joseph: was the Messiah 
contrived for the ten tribes exiled in Media who was to lead them back to Palestine 
from their distant abode beyond the river Sambatyon (on the river Sambatyon, 
a definite detail of the eschatological scheme, vide Box, Ezra-Apocalypse, pp. 296, 
208, 300 seq.). | 

Hamburger (Messtanische Bibelstellen, 111) and Levy (Wéerterb.) think that the 
Messiah ben Joseph originated from the Bar Kochba incident. Bar Kochba, who 


OHB | IO 


146 THE HEBREW BOOK OF ENOCH [CH. XLV 
will do with Israel both for good and evil. And I saw all the fights 


had been proclaimed as Messiah even by the great R. ‘Aqiba (so Yer. Ta‘an, 
iv. 68 d) was made to retain his Messianity by the formation of the doctrine of 
Messiah ben Joseph as the forerunner of the victorious Messiah ben David. 

Jellinek (BH. iii. xlvi seqq.) expresses the view that the victory of Joseph Flavius 
in Galilee (thought as the region of the ten tribes or as part of the Northern King- 
dom) followed by his defeat through Vespasianus influenced the ‘saga’ of the 
Messiah ben Joseph. 

Buttenwieser (in FE. loc. cit.) says: “it is possible that the idea of Messiah ben 
Joseph is connected in some way with the Alexander-Saga". He points out how 
Messiah ben Joseph and Alexander (in the Koran) both are represented as horned. 

Rabinsohn (op. cit.) finds the explanation of the ‘son of Joseph! in Deut. xxxiii. 17. 
Cf. above on Dalman’s theory.] 

The conception of a Messiah ben Joseph goes back to Tannaitic times. The 
most important passages speaking of Messiah ben Joseph are found in TB. Sukka 
52a, dated by Levy, Hamburger, Friedmann, Dalman and Klausner as post- 
Hadrianic. One of the said passages is a Baraitha (}227 }3N) running as follows: 
“Messiah, the son of David, who will shortly be revealed in our days, to him 
says the Holy One, blessed be He: ‘Beg of Me anything and I will give thee’ 
as it is written (Ps. ii. 8): ‘Ask of me, and I shail give thee the heathen for 
thine inheritance and the uttermost parts of the earth for thy possession’. As soon 
as he (i.e. Messiah ben David) saw Messiah, the son of Joseph, that he was (or: 
would be) killed, he says before Him: ‘Lord of the Universe! I do not ask of 
‘Thee anything but Life’. He says to him: ‘Life! Before thou didst say it, David, 
thy father, has already prophesied (this, 1.e. life) concerning thee, as it is written 
(Ps. xxi. 4): He asked life of thee and thou gavest it him, even length of days for 
ever and ever’”, _ | 

The other passage (according to Klausner, “eine amoräische Überlieferung 
einer tannaitischen Deutung ") runs: **(Zecb. xii. 12): ‘And the land shall mourn, 
every family apart; the family of the house of David apart, and their wives apart; 
the family of the house of Nathan apart, and their wives apart’; They say: ‘Must 
not the rule gal wachomer (a minori ad majus) be applied here: if with reference to 
the time to come when they are occupied with wailing and the evil inclination does 
not have power over them, the Scripture says “men apart and women apart” 
how much the more (ought this to be the law) now when they are occupied with 
pleasure and the evil inclination does have power over them?’ This wailing, what 
does it really signify? Rabbi Dosa and our teachers are divided on this point. The 
one says: ‘It (refers) to Messiah the son of Joseph who is (will be) killed’, and the 
other says: ‘It (refers) to the evil inclination which will be exterminated’. Surely 
(the right lies) with the one who says (that it refers) to Messiah the son of Joseph 
who will be killed, according as it is written (Zech. xii. 10): ‘And they shall look 
upon the one whom they have pierced, and they shall mourn for him as one mourneth 
for his only son’”. 

‘En Ya'agob preserves the following version of TB. Sukka, 12 b: “‘(Zech. i. 20, 
Hebrew Bible, ii. 3): ‘And yHwH showed me four charashim'. What are they (i.e. 
the charashim)? R. Chunna bar Bizna says: R. Sim'on the Chasid says: this means 
Messiah ben David, Messiah ben Joseph, Elijah and the Priest of Righteousness.” 

Targ. Yer. x to Ex. xl. 11 speaks of Messiah the son of Ephraim through whom 
Israel will in the end of time overcome Gog (“‘uthérabbé yath kiyyura wéyath bésiséh 
uthégaddesh yatheh métul Yehosu™ méshumshanakh rabba dé-Sanhedrin dé ‘ammeh 
dé'al yédoy ‘dthida ’ar‘a de-Israel le-ithpélaga uméshicha bar Ephraim denafiq minneh 
de‘al yédoy ‘athidin beth Israel liménagha le-Gog ulési‘atheh besof yomayya"). 

Targ. Yer. to Canticles iv. 5 and vii. 4 speak of Messiah ben David and Messiah 
ben Joseph as deliverers of Israel like Moses and Aaron. 

The earlier passages represent Messiah ben Joseph merely as the forerunner of 
Messiah ben David and as the Messiah “who is killed”. The passage in our book 


CH.XLV| METATRON SHOWS R. ISHMAEL SECRETS 147 


and wars that Gog and Magog will fight ® in the days of Messiah, 
and all that the Holy One, blessed be He, will do with them in the 


time to come. 


18 A ins.: ‘with Israel’ 


goes no further: he is to appear before Messiah ben David and will be engaged in 
warfare. Though it is not expressly stated here that Messiah ben Joseph will be 
killed, this is probably presupposed. 

Later passages in Num. R. xiv. 2, in Pesigtha Zut. to Num. xxiv. 13, Midrash 
* Asereth Melakhim, Pirqe Mashiach, BH. iii. 7o, Pereg R. Yoshiyyahu, BH. vi. 115 
(Messiah ben Joseph called Nehemyah ben Hushiel) appears after the victory 
over Rome, is killed in the struggle with the Arabs and resuscitated by Elijah in 
the time of Messiah ben David. Midrash Wayyosha‘, Nistaroth de R. Shim‘on 
ben Yochai (BH. iii. 80), Tefillath R. Shim‘on ben Yochat (BH. iv. 124), Othoth 
ha-mMashiach (BH. ii. 58), Sefer Zerubbabel (BH. ii. 55) (vide Introduction, 
Sources and Literature, A 3 (8)) give the tradition that Messiah ben Joseph will 
be killed in the war with Armzlos. In the Nistaroth de R. Shim‘on ben Yochai there 
are three names of Messiah(s): Messiah ben Joseph, Messiah ben Ephraim and 
Messiah ben David. Num. R. xiv. 2, evidently dependent upon the tradition 
preserved in TB. Sukka, 12b (acc. to ‘En Ya‘aqob, vide above), interprets the 
four charashim of Zech. ii. 3 as: ‘‘ Elijah, the Messiah who shall rise from the children 
of Manasse, the Anointed for War (meshu%ch milchama) who will come from Ephraim 
and the Great Redeemer who is one of the sons of the sons of David”. 

Attempts at systematization of the various traditions in respect of the two 
Messiahs were made by Sa‘adya in.’Emunoth we De‘oth, viii, and Hai Gaon in 
Ta‘am Zeqenim (ed. Frankf. am Main, 1854, pp. 59 seq.). For these vide Dalman, 
op. cit. and Buttenwieser (in FE. loc. cit.). A display of still later, especially cab- 
balistic, traditions on Messiah ben Joseph is given in Eisenmenger’s Entdecktes 
Judenthum, ii. 729 seqq. (from Menorath ha-Ma’or, Shene Luchoth ha-bBerith, 
Yalqut Chadash, ‘Emeq ha-mMelek, etc.). Passages in the Zohar treating of Mes- 
sianic times are: ZoAar, i. 118 a, 319a, 134a b, 139a b; ii.7a b, 32 a, 105 b, 109 b; 
lii. 67 b, x24 b, 125a b, 153 a b, 212 b; in the Tiqqunim, 78 a, 95 a. 

Gog and Magog play the rôle of “a collective anti-Messiah” (M. Friedlander, 
Der Antichrist, pp. 171-3). The war with Gog and Magog was speculated upon 
already in pre-Hadrianic Tannaitic times. Klausner says (op. cit. pp. 90, 100), basing 
upon Siphra, Par. Bechuggothat, 2, Stphre Deut. Pisga. 343: ‘.We can with some 
certainty maintain that the belief current in pre-Hadrianic times was that the 
Messias ben David, supported by the presence of the Divine Glory (the Shekina), 
would wage war against and overcome the enemies of Israel (i.e. Gog and Magog), 
but in the post-Hadrianic times the warfare was assigned to Messiah ben Joseph 
destined after a temporal victory to be conquered, and the final victory, brought 
about by God Himself without shedding of blood, crowns Messiah ben David”. 
This distinction is evidently correct. It will easily be seen that our passage reflects 
the post-Hadrianic belief in respect of the Messianic times; but it may also be noticed 
that the vivid impression of the fate of the Messiah ben Joseph characteristic of 
the Tannaitic dicta has been somewhat blurred out; there is not the same nearness 
of the picture of war and the conquering and death of Messiah ben Joseph; on 
the other hand there are no traces of new developments and elaborations of 
the original conceptions found in later sources. This suggests that the present 
passage belongs to a time of peace not too far removed however from the time 
of origin of the Messiah ben Joseph conception, probably some time during the third 
century A.D. 

and all that the Holy One.. .will do with them: the final consummation will 
be brought about by the Holy One Himself. 


10-2 


148 THE HEBREW BOOK OF ENOCH _ [CHH. XLV, XLVI 


(6) 1? And all the rest of all!? the leaders of the generations and all 
the works of the generations both in Israel and in the nations of the 
world, 2°both what is done and what will be done hereafter” to all 
generations until the end of time, (all) were graven on the Curtain 
of MAQOM. And I saw all these things with my eyes; and after 
I had seen it, I opened my mouth in praise of MAOOM (the Divine 
Majesty) (saying thus, Eccl. viii. 4, 5): “For the King’s word hath 
power (and who may say unto him: What doest thou?) Whoso 
keepeth the commandments shall know no evil thing". And I said: 
(Ps. civ. 24) ‘‘O Lord, how manifold are thy works!" 


CHAPTER XLVI 
The place of the stars shown to R. Ishmael 


R. Ishmael said: Metatron said to me: 


(1) (Come and I will show thee) the space! of the stars ?that are 
standing °in Ragia‘® night by night in feart? of the Almighty 
(MAQOM) and (I will show thee) where they go and where they 
stand. 

(2) I walked by his side, and he took me by his hand and pointed 
out all to me with his fingers. And they were standing °on sparks 
of flames round’ the Merkaba of the Almighty (MAQOM). What did 


19-19 &: ‘And there were? 20-20 E: ‘both what they have done and what they 
will do in time to come’ 


Ch. xlvi. 1 E perhaps reads ‘spirit’ 2-2 emendated. E corr.: ‘that are deep 
(or high’) in Raqia‘ and every night in fear (YON2 obviously miswritten for 
י(כאמתו‎ 3-3 emendated acc. to E. A: Dona, an easy corr. of Y'pר_,‎ 
‘lightnings’ perhaps under influence of vs. 2: ‘they are standing on sparks’ 
4 emendated with regard taken to E; see 2-2. 5-5 E: ‘in sparks of flames of 
(from) | Ä 


Ch. xlvi. In this chapter R. Ishmael is shown the place of the stars who are 
standing by the ‘Throne of the Merkaba’ praising the Holy One during the time 
that they are not occupied by ‘doing service to the world’—in Ragia‘, the second 
heaven. For the stars, acc. to vs. 3, have two functions: one (during the night) 
of lighting the world, the other of singing hymns to their Creator. 

(1) The text of the chapter is in a bad state, both acc. to the reading of A and acc. 
to that of E. Especially is this the case with vs. 1. Emendations have been made 
in the translation with the help of a comparison of the two readings. (Come and I 
will show thee) is omitted in both readings but is obviously to be inserted by 
analogy with the opening words of the surrounding chapters, since the rest of the 
present chapter follows the scheme and phraseology of the other chapters of the 
section. 

(2) standingonsparks offlamesround the Merkaba of the Almighty (MAQOM) 
... flew off on flaming wings. The stars are depicted as standing by the Merkaba 


CH. XLVI] | METATRON SHOWS R. ISHMAEL SECRETS 149 


Metatron do? At that moment he clapped his hands and “chased 
them? off from their place. Forthwith they flew off’ on flaming wings, 
rose and fled from the four sides of the Throne of the Merkaba, and 
(as they flew) he told me the names ® of every single one. As it is 
written (Ps. cxlvii. 4): ' He telleth the number of the stars; he giveth 
them all their names”, teaching, that the Holy One, blessed be He, 
has given a name to each one of them. 

(3) And they all enter in counted order under the guidance of 
(lit. through, by the hands of) RAHATIEL to Ragia‘ ha-shSHamayim 
to serve the world. And they go out in counted order to praise the 


6-6 E: ‘made them to fly’ 7 E adds: ‘from their place’ 8 E adds: ‘and 
the additional names (kinnuyim)’ 


and evidently conceived of as living beings, presumably as angels, cf. vss. 3 and 4. 
* Wings! are the regular attribute of angels and angelicized beings, cf. ch. ix. 2 and 
‘the Names flying off like eagles’, ch. xxxix. 1. The stars are hence probably pictured 
as having bodies and wings after the scheme of the description of angels. Cf. the 
. representation of the fallen stars as having bodily form, in 1 En. lxxxvi. 1 seqq., 
Ixxxviii. I, xc. 21. 

Metatron...clapped his hands and chased them off. Metatron here is re- 
presented as having authority over the stars—although their special ‘mamnunne’ 
(appointed one) is RAHATIEL. The authority over the heavenly bodies is a special 
distinctive mark of the Prince of the World, acc. to ch. xxxviii. 3—hence this may 
be regarded as a trace of the identity between Metatron and the Prince of the 
World, maintained by one trend of traditions: cf. note on ch. iii and intr. told 
me the names...has given a name to each one. Cf. ı En. Ixix. 21: “through 
that oath (i.e. Akae) the stars complete their course. And He calls them by their 
names. And they answer Him from eternity to eternity". (Charles, 1 En. p. 140.) 

(3) they all enter in counted order under the guidance of Rahatiel. For RAHA- 
TIEL as the ruler of the constellations, planets or heavenly bodies in general, see 
ch. xvii. 6 and note, ad loc. to Raqia‘ ha-shSHamayim, i.e. the second of the 
seven heavens, which is the region of the heavenly bodies (Chag. 12 b, chh. xvii. 4, 7, 
xxxviii. 1). Here the stars are represented as entering the Ragia‘ in order to serve 
the world, i.e. to give light, etc. to serve the world. For the expression and 
idea cf. 4 Ezra vi. 46: ‘‘and didst command them (the sun...moon and order of 
the stars) that they should do service unto man”; and see Box, Ezra-Apocalypse, 
p. 88, note ad locum, where attention is called to parallels in Clemens, Recogn. 
v. 29 and Hom. x. 25 (“‘the sun daily waits upon the world", etc.), and where also 
is pointed out that the underlying idea of the expression is to “emphasize the 
thought that the stars are man’s servants because by all the rest of the world they 
were regarded as gods". 

And they go out in counted order. ‘go out’ is here obviously meant as the 
opposite of ‘enter (the Raqia‘)’. Hence the stars are here thought to leave the 
second heaven after having fulfilled their function of ‘serving the world’. From 
the Ragia‘ they are presumably pictured as proceeding to the ‘Araboih, the seventh 
heaven, since they are said (vs. 2) to be standing round the Merkaba or ‘the T'hrone 
of the Merkaba’. 

to praise the Holy One, blessed be He, with songs and hymns. In their 
function of praising the Most High ‘with songs and hymns’ the stars are clearly 
conceived of as angelic beings, and this is especially marked by the manner in 
which their fate is associated with that of the song-uttering angels (see next verse). 
For the conception of the stars as angels, cf. Bousset, Rel. des Judentums, p. 315. 


150 THE HEBREW BOOK OF ENOCH [CH. XLVI 


Holy One, blessed be He, with songs and hymns, according as it is 
written (Ps. xix. 1): ‘‘ The heavens declare the glory of God". 

(4) But in the time to come the Holy One, blessed be He, °will 
create them anew?, as it is written (Lam. iii. 23): “They are new 
every morning". And they open their mouth and utter a song. 
Which is the song that they utter? (Ps. viii. 3): '* When I consider 
thy heavens ". 


9-9 E corr.: “and will help them anew’ 


Maimonides, More Nebukim, vol. ii, ch. v, uses the same scriptural reference as 
the present verse (Ps. xix. 2) in support of his view, that “the globes are living and 
rational beings...and they serve their Master and praise and glorify him with 
great praise and mighty glorification, as it is written (Ps. xix. 2): ‘the heavens declare 
the glory of God’’’. The idea of the planets and stars as living, acting and domina- 
ting gods is, of course, fundamental in Babylonian and, by influence therefrom, in 
Persian religion—accompanied by the conception of special rulers of the stars. 
In the Pehlevi literature the planets and stars are represented as demons or else 
as animated or ruled by demons. See Bundahish, iii. 25, xxviii. 43, 44, Zad sparam, 
ii. 10, iv. 3, 7, 10, etc. In Jewish remodelling the planet-gods naturally become 
planet-angels, whereas the conception of special angels as rulers of the stars, con- ` 
stellations etc. or of the whole of the heavenly bodies is uncommonly frequent. 
The 7o princes of kingdoms are sometimes identified with the planets and con- 
stellations, although more often they are represented as the rulers of them. ‘The 
angels are the souls of the heavenly spheres’ is a comparatively frequent dictum. 
The ’Ophannim are the angels who move the spheres, cf. note on ch. xxv. 5. The 
identification of the heavenly bodies with angel-princes or demons was also prompted 
by the astrological speculations. The archangels are identified with the seven planets 
or represented as rulers of the seven planets, thus preserving the old conception of 
the seven sideric rulers from which the conception of the seven archangels is 
supposed to have originated. (See YR. i. 16 a) 

(6) But in the time to come the Holy One, blessed be He, will create them 
anew...and they open their mouth and utter a song. The creating the stars 
and planets anew is here explicitly connected with their character of song-uttering 
angelic beings. It is, moreover, supported by the scriptural reference which tradi- 
tionally was used as basis for the speculations concerning the song-uttering angels, 
who also are said to ‘be created anew’: ‘ They are new every morning, great is thy 
faithfulness’, Lam. iii. 23. See ch. xl. 4, Chag. 14a, Lam. R. ii. 21, Gen. R. 
Ixxvili. 1. The creation anew in the case of the angels is depicted as going on con- 
tinually every day, whereas that of the stars is designed for the ‘time to come’. 
The future world is sometimes represented as referred to in the said passage 
(Lam. ili. 23), cf. Gen. R. ib. and Alph. R. ‘Agiba. 


Nore. It is significant that there seems to be no remnant in 3 En. of the Gnostic 
idea of the planets and constellations as evil agencies, as enemies of the spirit and 
the spiritual world. Contrast e.g. the ‘Seven Great Princes’ and the ‘Seventy-two 
Princes of Kingdoms’ of 3 Ea. xvii. with the ‘Seven’ in Mandaitic. Vide also 1 En. 
xix. 13-16, xxi. 3-6. There are, however, indications that this idea was known at 
the time of our book. Thus the inimical réle of the planets is in our book replaced 
by that of ‘Uzza, ‘Azza and ‘Azzael (chh. iv, v), and the opposing angels in 
general. Possibly the present chapter is intentionally directed against the Gnostic 
(Parsic-Iranian) idea in question. (Cf. also Zimmern in Schrader, Die Keilin- 
schriften und das Alte Testament, 8th ed., p. 459, and Reitzenstein, Das iranische 
Erlésungsmysterium, pp. 59 seq.) 


CH. XLVII] METATRON SHOWS R. ISHMAEL SECRETS I5I 


CHAPTER XLVII 


Metatron shows R. Ishmael the spirits 
of the punished angels 


R. Ishmael said: Metatron said to me: 


(1) Come and I will show thee the souls !of the angels! and the 
spirits of ?the ministering servants? whose bodies ? have been burnt 
in the fire of MAQOM (the Almighty) that goes forth from his little 
finger. And they have been made into fiery coals in the midst of the 
fiery river (Nehar di-Nur). But their spirits and their souls are 
standing behind the Shekina. 

(2) Whenever the ministering angels utter a song at a wrong time 


1-1 E om. 2—2 so E. A om., but 3 A has a lacuna which represents 2-2 and is 
wrongly put there instead of before its antecedent word. 


Ch. xlvii. As a sequel to the exposition in chh. xliii, xliv—the spirits of the 
righteous, the wicked and those not yet born—the spirits and souls of the song- 
uttering angels who have been burnt by the fire from their Creator (cf. ch. xl. 3) 
are here made the subject of treatment in the general scheme of the section: they 
are shown to R. Ishmael by Metatron who superadds divers explanations and 
informations. 

The angels in question are those who have uttered a song in a wrong time or 
improper way, and therefore, as stated in ch. xl. 3, have been consumed by fire. 
The object of this chapter is apparently to show that this destruction by fire refers 
only to the bodies of the angels, whereas their spirits and souls ‘return to their 
Creator and stand behind the Shekina’. (On the real object, vide Introd. sect. 15.) 

Thus the nature and fate of the song-uttering angels who have failed in their duty 
are pictured in analogy with those of failing men. Yet there are a few differences 
between the representations of chh. xliii, xliv and the present chapter. Whereas 
in chh. xliii, xliv only the term ‘spirit’ (néshamá) is used, the present chapter uses 
both 'soul' (néshümdá) and ‘spirit’ (ridch)—although practically synonymously. 
And whereas acc. to ch. xliv the punishment by fire is for the ‘spirits’, it is here the 
bodies only that are represented as destroyed in fire, the spirits (and souls) on the 
other hand are said to return to ‘their Creator’, i.e. to their abode behind the 
Shekina, thus rather reflecting the picture of the spirits of the righteous above the 
Throne in ch. xliii. 

(1) the souls of the angels and the spirits of the ministering servants. 
The terms ‘soul’ and ‘spirit’ are here evidently synonymous. whose bodies 
have been burnt in the fire of MAQOM...made into fiery coals in the midst 
of the fiery river. The two traditions of the fire from God’s little finger (ch. xl. 3) 
and the Nehar di-Nur (see note on ch. xxxiii. 5) as means of punishment of the 
angels, are here harmonized, see further vs. 2. but their spirits and their 
souls are standing behind the Shekina. Even here the two terms ‘spirit’ and 
‘soul’ are best understood as being synonymous. The juxtaposition of ‘spirit’ and 
‘soul’ is a mere repetition of that in the beginning of the verse. 

(2) Whenever the ministering angels utter a song at a wrong time. ..they 


152 THE HEBREW BOOK OF ENOCH [CH. XLVI 


or as not appointed *to be sung* 5 they are burnt and consumed? 
by the fire of their Creator and by a flame from their Maker, 


A: E: 
in the places (chambers) of the in their place (= on the spot); and 


whirlwind, for it blows upon a whirlwind blows upon them and 
them and drives them throws them down 


into the Nehar di-Nur; and there they are made into numerous 
mountains’ of burning coal. But their spirit and their soul return® 
to their Creator, and all are standing behind their Master. 


4-4. E: “and as soon as it has been sung’ 5 A ins.: (MN? (representing a 
corr. reading ‘MYY, ‘their spirit(s)’?) 6-6 E om. 7 E: ‘mountains of 
mountains’ 40 ,הרים...הרים :8ם300! 8 פגת‎ 8 sign of uncertainty in the text. 
8 E: ‘returns’ 


are burnt...by the fire of their Creator. Cf. on ch. xl. 3. and drives them 
into the Nehar di-Nur. This is to be understood as an harmonization between 
the view, acc. to which the song-uttering angels, when uttering the Song untimely 
or improperly, are consumed by a fiery stream from the little finger of the Holy 
One, and that, acc. to which the Nehar di-Nur is the place and medium of extinction 
of the angels. The latter view includes that represented in Lam. R. iii. 21, Gen. R. 
lxxviii. 1, which maintains that new angels are created continually to sing the song 
and then disappear—whither? answer: into the Nehar di-Nur from which they 
were created. there they are made into numerous mountains of burning 
coal.. This should be compared with the statement of ch. xxxv. 5 seq.: the angels, 
until they acquiesce in performing the Qédushsha, are changed into all sorts of 
lifeless, fiery substances,—by a ‘whirlwind from before the Holy One’ (cf. here). 
Cf. also 1 En. xxi. 3: “‘I saw seven stars of the heaven bound together in it (the 
place of punishment), like great mountains and burning with fire”. 

their spirit and their soul return to their Creator...standing behind their 
Master. This recalls ch.. xliti, where the spirits of the righteous who have 
been created are said to ‘return’. It implies that the spirits of the song-uttering 
angels like those of men are pre-existent before being manifested with bodies for 
the purpose of performing the Qédushsha or singing hymns and songs. But in 
contrast with the case of men the punishment of the failing angels is assigned not 
to their spirits but to their bodies alone. That the permanent abode of the spirits 
of the angels, not only after the severance from their bodies but even in their 
pre-existent state, is the place ‘behind the Shekina’ may be hinted at in vs. 3: 
R. Ishmael sees ‘all the souls of the angels and the spirits of the ministering servants’ 
standing behind the Shekina. Such a view may have developed from a wish to 
harmonize the different traditions concerning the creation or origin of the angels, 
one maintaining their pre-existence or creation on the second or fifth day of Creation, 
the other their continual or successive creation daily. The first view would then be 
made to apply to the creation of the spirits and souls, the second to their bodily 
manifestation. In fact the wish to harmonization in this case is sometimes attested 
in cabbalistic commentaries, cf. the statement: ‘the angels who are created daily, 
sing a song, and then perish, are those who were created on the fifth day; those who 
were created on the second day do not perish’. On the other hand the view that 
the angels continue to exist in spirit after their destruction in fire is explicitly refuted 
in Hilkoth Mal’akim (Add. 27199, fol. 123 a): “‘for the angels who have been burnt, 
there is no kind of continued life (or resurrection). It is not as with men, whose 
bodies die, their souls however are living on high and their spirits return to God— 


CH. XLVII] METATRON SHOWS R. ISHMAEL SECRETS 153 


(3) And I went ?by his side? and he took me by his hand; and he 
showed me all the souls of the angels and the spirits of the ministering 
servants who were standing behind the Shekina upon wings! of 
the whirlwind and walls of fire surrounding them. 

(4) At that moment Metatron opened to me the gates of the walls 
within which they were standing behind the Shekina. And I lifted 
up my eyes and saw them, and behold, the likeness of every one was 
as (that of) angels and their wings like birds’ (wings), made out of 
flames, the work of burning fire. In that moment I opened my 
mouth in praise of MAQOM and said (Ps. xcii. 5): “How great are 
thy works, O Lord®”’. 


9-9 ins. with ₪. 10-10 E: ‘forthwith a whirlwind passed by’ II emendated 
(cf. chs. xxxiv. 1, xxxvii. 2): "5323 instead of ‘TJ. I2 Emend. E quotes Ps. 
cxi. 2: ‘the works of the Lord (are great)’ A confuses Ps. xcii. 5 with cxi. 2. 


for them there is continued life. Not so with the angels: they return to the Nehar 
di-Nur". 

(3) who were standing behind the Shekina upon wings of the whirlwind and 
walls of fire surrounding them. This is of course not indicative of any idea of 
punishment being assigned to the spirits of the song-uttering angels. Cf. how acc. 
to ch. xviii. 25 the two high angels SOPHERIEL H’ MECHAYYE and SOPHERIEL H’ MEMITH 
are said to be standing on the wheels of the stormwind. The Kerubim acc. to ch. 
xxii. 13 are surrounded by ‘columns of fire on their four sides and columns of 
firebrands beside them’. Acc. to ch. xxxiii. 3 ‘clouds of fire and clouds of flame 
compass the angels to the right and to the left’. Cf. also the Enoch-Metatron piece, 
ch. xv. 2. 

the likeness of every one was as angels and their wings like birds’ (wings). 
Although separated from their bodies of manifested existence, the spirits and souls 
of the angels have bodily form; cf. chh. xliii. 2 and xliv. 5 and note on the latter. 


Nore. The juxtaposition NibWJI ninin occurs in TB. Chag. i2 5, רוחות‎ 
,ונשמות שעתיד להבראות‎ but immediately preceding: DיPידצ .נשמתן של‎ Is this 
passage dependent upon our book, chh. xliii and xlvii? Also in Mandaitic the 
juxtaposition of ‘spirit’ and ‘soul’ in a similar vein is quite frequent. On the 
spirit (or perhaps better ‘soul’) as the non-physical body of the soul (spirit) in 
Mandaitic vide Reitzenstein, Das zranische Erlósungsmysterium, p. 35. Cf. Introd. 
section on ‘the conception of spirit and soul’. 


154 THE HEBREW BOOK OF ENOCH [CH. XLVIII (A) 


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). 


CH. XLVIII(A)| METATRON SHOWS R. ISHMAEL SECRETS 157 


(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 


אנא בכח גדלת ימינך תתיר צרורה: וגו': (אבג 'יתץ קרע' שטן 
(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’), לקחתיו‎ (‘I took him’), *rp5 (‘I appointed him"), 59'w — .אלף‎ 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 
ו 


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 "דור‎ 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 ו‎ 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 
בהיריא זידקא‎ )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 'דברי‎ +. 
especially the Ma‘yan Chokma (end), Arze Lebanon, 46 b seq. 


PART III 


HEBREW TEXT WITH CRITICAL NOTES 


ספר חנוך לר' ישמעאל כ'ג 

פרק א' 

ויתהלך חנוך את האלהים ואיננו כי לקח אותו אלהים ((בואשית 
ח' (T3‏ = אמר ר' ישמעאל. כשעליתי למרום להסתכל =בצפיותי + 
במרכבהי הייתי* נכנס בשש ההיכלותי חדר בתוך חדר. וכיון 2 
שהגעתי לפתח* היכל שביעי ענו)מדתי* בתפלה לפני הקב"ה ונשאתי 
את עיני כלפי? מעלה ואמרתי.- רש'ע בבקשה מלפניך שתיגרום לי ג' 
בשעה זו* זכות אהרון בן עמרם אוהב שלום ורודף שלום שקבל כתר 
Ann‏ מלפני כבורך בהר פיני שלא ישלום! בי קפציאל השר 
ומלאכים* שעמו* ואל ישליכוני= מן השמים.- מיר זימן לי הקב"ה ד 
מטטרון עברו מלאך שר הפנים - ופרח בכנפיו ויצא לקראתי 
בשמחה רבה להצילני מידם .> ותפשני בידו לעיניהם ואמר לי בא5 פ 
bys‏ *" לפני *" [מלך] רם ונשא להפתכל בדמות* המרכבה > 


ס"א כ"א. 


1 בצפיית המרכבה {ץ ita eg.‏ 2 והייתי ך * בששה דע וכן להקרא 
* חיכלות ע ל בפתח 5 ] עמדתי: 7 אפי ע *חזאת דע 


'ישלטו דע | % קצפי"אל דע | 3ומלאבי ע | 5 זעמו] % | 5 ישלוט ע 
בדע *כגדידע | * באך דע 1 לשום ע  FP‏ דע ט שנרצית* 
V9‏ דע מלך. ואולי לחקרא כמו כן | * בראות ע 


ספר חנוך--ב"ג : על דבר שמות האחרים של ספר חזה או של קצוותיו עיין מה 
שכתוב במבוא חקדמאה. 
א'. פרק" א' ו ב' לי' אלא ב ארע. 


* כל אלן הנן' [ב2% % 91 34 33[ לשונים של יראת המקום הם ר"ל שלא ראוי שיבא ר' 
ישמעאל לפני הקב"ח לראותו ח'ו בראיה ממש ולא שנקרא מהקב"ה בני ולא אהובי אלא 
אוהבי ונו' 'שמעו אל' ר"ל שהדברים ‏ אהובי' וחביבי' לא היו אמורים על ר' ישמעאל אלא 
על חשרים האלה. 


ABBREVIATIONS AND SIGNS IN THE HEBREW TEXT 


AND THE CRITICAL NOTES 


9 לוי‎ denotes “omitted by,” “not found in.” 


* inserts," * insert." 
“ita legendum,” “legendum,” “read.” 


“ delendum.” 

“ dittography.” 

“ fortasse legendum.” 
“ inserendum.” 
“legendum.” 

“ omittendum.” 


להק' ,לה' 
del.‏ 


ditt. 
rt. leg. 


Ins. 


leg. or l 


OM. 


Brackets ( ), words or letters enclosed occur in the text (N), but should be 


omitted. 
[ J, words or letters enclosed do «o£ occur in the text, but should 


be inserted. 


עמדתי :630 ,עומדתי גת א : ע(ו)מדתי *: e.g.‏ 


235 [רוח]‎ : insert M4, omitted by א'‎ 


» (( )), 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 ל‎ vide Introduction, pp. 17, 18. 


פרק ב' ‏ = ה 


פרק ב' 


שלהבה? ושרפי אש אוכלה ** שואלים +-למטטרון והם* אומרים לו > 


אמר ר' ישמעאל.- באותה שעה היו נשריי המרכבה ואופני ) 


/ 


נער מפני מה הנחת ילוד אשה שיבא ויסתכל במרכבה-* מאיזה 2 


עם = מאיזה שבט הוא. מה טיבו של וה משיבי מטטרון ואומר ג 


להם. מעם ישראל + שבחר הקב"ה-* להיות לו לעם [ול]לשון* משבט 
לוי הוא "> [שמרם] תרומה= לשמו. מזרע אהרן הוא שבחר 
ה[קב"ה] להיות לו משרת שקשר לו הנקב"ה] בעצמו כתר כהונה 


בסיני.. ‏ מיד פתחו ואמרו. בוודאי ראוי  [n]‏ להסתכל במרכבה. 7 


ואמרו* אשרי העם שכבה לו: ((תחלים קמד' מו)) 
a‏ | | 
ינעריעץ 5להבה דע | %דשבאים. על באיןו,  "q2^59 ys3^5**‏ 
y arwa T Noo y (6‏ 5% מובחר מהקב"ה: y‏ 5 משבעים 
לשוגות ד .אולי להקרא :'ללשון X10‏ ך פף מרים. לחק' כמו כן או שמרים' 
Yoman‏ *"9ךע: "ה ₪ — -כתיב דע 


פרק ג' ו 

מלאךי שר הפניםי אמרתי mb‏ מה שמך.- אמר לי* *-שבעים 

שמות יש לי* כנגד שבעים לשונות* שבעולם? +-וכולם על-* שמו 

של *-מממרון מלאך הפנים-* אבל מלכייי קרא אותי נער : 

` 

7 בשעליתי למרכבה שאלתי למטטרון לכתוב לי כל מה שכתוב על מלאך שר הפנים 

ו ' אמרתי לו:ן ?ליב גל 253 ב ב *ל יש לי שבעים שמות בגדל 
ל אומות בל. אמות ג 7 אשר יש בעולם ג וכעין בג = 7% מלך מלכי 

המלכים דע. מלכי וקוני ב. טלכי הקב"ה יתעלה זכרו ג = 919 מלכים [= (מלך מלכי 

ה)מלכים | 5 1 קורא בע 

ג | 

הכא תחילת הספר על פי בגל * זה חפרק גם בצייוני דף יד ש' א' ובילקוט ראובני 

א' כה' ב' | מפרקי היכלות | 


o eo e 


» 


אמר ר' ישמעאל - *-באותה" שעה? שאלתי אתי מטטרון 4 


2 


ר פרק א' 

י באותה שעה נכנסתי להיכל שביעי* והרריכני* למחנ'* שכינה 

+ והציגני לפני הקב"ה* להפתכל במרכבה - וכיון* שראוני שרי 
המרכבה ושרפי להבה נתנו עיניהם בי. מיד *-נרתעתי ונזדעזעתי-5 
ונפלתי מעומד" ונרדמתי מפני זוהר דמות* עיניהם וזיו מראה פניהם 

P‏ ער שגער בהם הקב"ה ואמר להם.- משרתי* שרפי* כרובי* ואופני* 
כסו עיניכם מפני* ישמעאל* 299 אהובי* וחביבי* וכבודי שלא 
ירתע ושלא* יזרעוע. 

טי | מיר בא מטטרון שר הפנים והחזיר = נשמתי והציגני על רגלי-- 

ועדיין לא היה בי" כח לומר שירה לפני כסא כבודו* של מלך 
הכבוד אדיר כל המלכים זוהר* = כל הרוזנים עד שכלתה שעה> 

fr‏ לאחר= שעה פתח לי [הקב"ה) שערי שכינה* *-שערי שלום 
שערי חכמה-* שערי כח שערי גבורה שערי דיבור שערי שירה שערי 

v‏ קדושה שערי נעימה .> והאיר את עיני ואת לבי באומרי* תהלה 
ושבח ורנה ותודה וזמרה פאר ונאוה ותהלה* עז* "nw nnns‏ 
פי ושבחתי שירה לפני הקב"ה* חיות הקדש מתחת כפא *" הכבור 
ולמעלה מן הכפא עונים אחר* ואומרים קדוש* וברוך כבוד ה' 
ממקומו : 


2 חרביעי ע | % וחדרכיני ד | % לטראה דע | * כפא הכבוד Ny‏ % וכ- דע 
8 כזדעזעתיוגרתעתי דע 7 ממעמדי דע כן נקרא אתמ' אן 'מעומדי' | 5 ראות ע 
[עיין %] | 8 משרתיי שרפיי כרוביי ואופניי ד | % מלפני דע | 5 ושמעו Sy os‏ 
ל בךעא 5 אוהגי דעא | 3 הנינ ע | *וא דע 9% דעאלי  yo?‏ 
38 הכבוד | G9?‏ 69/7 על * להקרא רוזןך לדעתו של יעלי [בע9] | * ולאחר 7- 
> [בינה (%] = 8-5 שערי חכמה שערי שלום דע % באמרי ך להקרא. באמרה ע 
8 והילול דע לחקרא כמו כן או + 'nonn'‏ — 56 עה דע 7 95ב דע * כפא דע 
om”‏ דע א של מלך | % אחרי ך לחק'. אחריו ץ | 1 קוש קדוש קדוש דע 


eo eo eo 


פרק ר' t‏ 
מהעולם* [ושלא] *-יאמרו* אם הללו דור המבול חטאו בהמה ועוף 
מה חטאו שספו עמהם-*-=. לפיבך העלני* הקב"ה* בחייהם" ס 
לעיניהם לשמי= מרום" להיות *-עד עליהם-* לעולם הבא וזיגווני% 
הקב"ה ee‏ לשר ו[ל]נגיד בין מלאכי* השרת .. *-באותה שעה '* באו וו 
73 מלאכים-* *=ממלאכי השרת קוה קוה ועזאל-* S yrs vm‏ 
עלי = בשמי" מרום* *" ואמרו לפני הקב"ה, = לא יפה אמרו 
יי ראשונים" לפניך* לא תברא* אדם עודי +'. משיב" הקב"ה 
ואומר להם' אני עשיתי "-ואני אשא-" "-אני אסבול ואמלט-5 
(ישעיח מוד) = וכיון שראו אותי *" אמרו לפניו רבש'ע == מה 
טיבו של זה שעולהי ‏ למרום מרומיםי "-לא מבני בניהם של 
הללו-= שאבדו* בימי המבול הוא*, *-מה טיבן ‏ ברכיע4 28 


M 
-— 


ya‏ % יאמרו אם הללו בני דור המבול חטאו, בהמה חיה ועופות שפפו 
עליהם 7. מה חטאו שפפו עליהם ע. לא ב 5 7-7 ובה'ג כל הבהמה והחיות והעופות 
שבעולם מה חטאו ואותן אשר נאפפו עמהם אשר איבדן הקב"ה מן העולם ג. מה חטאו ל | 
= קית 2 7" "לו ב בה פן העולם ל ea‏ לייב ב ל 
בב 7% עליהם עד נאמן ג | 5 ונחוני ב. .₪ א נל: זגתנני. וזווגני דע 
coy o ae‏ במרום. נפפית' ‏ %מלכיג ‏ בגל 9 כשהעלני הקב"ה לשמי 
מרום. ו 39 מלאכי עז"ה ועז"אל ב. ממלאכי עזה ועז"אל ג. 
עזה עוה ועזאל ך. ממְלְבַתִי עזה ועזאל ל. מלאבי עות ועזאל ע ‏ 2^59 y‏ 
6D‏ ג הם שם | % משמיץ | % מומים דע | % ך > ממלאכי חשרת. 
a‏ בנדלע פ= רבש"ע. P‏ ג פפלך ח-. בלפף לפניך Y ow S‏ 58^( 
ב בגל = % יברא את ה-1 | לי ב בגל ב ם | "לרב בגל 
5 ואני אסבול ואשא לבדי ג 99 Kin na co 9» “TY 13 uno)‏ 
6* שעלה בגרלע חן אאלעי | 9 לרב בנ | "7 לא מבניהם הללו דע. 
וכי אינו מבני בניהם של אילו ב. וכי לא מבני בניהם של אלו הוא ג. 80 שנאבדו 
[ב|נעד mowo g S „13972 “amd‏ % ברקיע ב 
85—85 לייב yo"‏ 
Nom *3 eo 4 “P‏ 


) פרק ד 
פרק ד | 
+ אמר ר' ישמעאל. -אמרתי לו? למטטרון-3 > מפני מה =אתה 
קוראי ]2 :נקרא] בשם= קוניך בע שמות ואתה גדול* מכל השרים 
וגבוהי מכל המלאכים'. וחביב = מכל המשרתים ונכבד מכל 
הצבאים? wo!‏ מכל האדירים -5 במלוכה ובגדולה ובכבוד *, 
2 ומפני מה קורין= אותך* בשמי מרומים* = נער .. "-משיב= ואמר 
גי לי. מפני (מה)= 5-שאף הוא-= חנוך בן ירד-. שכשחמאן= = דור 
המבול %-וסרחו במעשיהם-* ואמרו* לאל סור ממנו ודעת דרכיר 
לא חפצנו* ((איוג כא' יד)) נמלני= הקב"ה מבניהם** להיות ער 
*-עליהם בשמי מרום-* *-לכל באי העולם-% כרי שלא = [oie]‏ 
ד P Mom‏ אכזרי* ** [חוא] .> מה חטאו כל אותן האוכלוסין = נשיהם* 
בניהם ובנותיהם 99 *-פוסיהם *-פרדיהם-* מקניהם וקניינם *-וכל 
עופת% = *-שהיו בעולם-= שאבדן* הקב"ה *-עמהם במי המבול-> 
7 | 
1 שאלתי לשר הפנים מטטרון ב | 2 לי" ב גדלע 5 נקרא ד להקרא. ליב ע'. 
נקראת גל שמך כשם ב | גודל ב 5 וגדול ‏ = 1 המלכים 7 ** | 69 אתה. 
ל הצבאות גד. צבאות בל wy an‏ וקוג 5 חחיילות 3 | 1*5ויקר מכל 
החיילים ופקיד על הפקידים ב. ויקר מכל חיילים - 99 “pratos g‏ ובתפארת 
3 קוראין ב = בגל % מרום בגל ?ג פבשם ‏ 5 השיב דע 
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יד פרק ח' 

מאות אלפים שערי חיים וג' מאות אלפים שערי חן וחפד וג' מאות 
אלפים שערי אהבה. וג' מאות אלפים שערי תורה וג' מאות אלפים 
שערי ענוה וג' מאות אלפים שערי פרנסה וג' מאות אלפים שערי 
רחמים וג' מאות אלפים שערי יראת שמים=: 

באותה* שעה הוסיף לי ה[ק]ב"ה חכמה על חכמה בינה על בינה 
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על ענוה גבורה על גבורה כח על כח חיל על חיל זוהר על 
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פרק יא ה יז 
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פרקיב 

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OHB III 


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פרק י'ג | 

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פרק "ד 

א'ר ישמעאל. אמר לי ממטרון =מלאך! שר הפנים*. 


4 בשקשר לי ה[קזב"ה כתר זה בראשי זעו ממני? = בל שרי מלכױיות‎ ^e 


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32 בערי לפידי אש 17. בערו לפידי אש ך?. בוערים לפידים בג לחק'. בוערי לפיד > 
בוער לפיד אש ץ | 5-5 נפרחות רוח סערה ב. רוח פערה ג. נפרחת רוח סערה ד'. 
נפוחות רוח ל. מפורחוה רוח סערה {. נפרחים רוח סערה צ רעש בגדלע 
nm‏ "גדל ג * לפנר ב * ומאחרי דדב. ומלאחורי והברוז יוצ' כגזכר 


למעלת ג. מלאחורי || 77-97 ליב צ. הכא תם ג 


פרק טז 5 [ב ול. 5 ב א] 

'6 רבי ישמעאל. אמר לי מטטרון ש'ח ושר על כל חשרים ועומד לפני מי‎ es 
שניתעלח-1 על כל אלהים וחוא נכנם תחת כסא כבוד ויש לו משכן נדול של? אור‎ 
למעלח. והוא מביא אש חרישותל ונותן *- באזניהם של חיות הקודש-* כדי שלא ישמעו‎ 
3 קול חדיבור - חיוצא מפי הגבורה -*. וכשעלח משה למרום ונתענה? קכ'א תעני[ות] ער‎ 
Sתותיכ וראה כיתי‎ SON שנפתחו7 לו מעונות החשמל וראת 5-ליבו בליבו של‎ 
תחלת?1 על ישראל‎ ems לשרפו. ובקש משת‎ wann צבאות %5-סביבותיו.‎ 
ואחרי כך "על עצמו. ופתח היושב על המרכבה את החלונות אשר על ראשי הכרובים‎ 
תתרת/ת*1 מאות פנינורין %-ושר הפנים מטטרון = עמחן -לנגד משה. וקבלו‎ iss 
התפילות של ישראל ונתנו אותן לכתר בראשו של הקב"ה.. ואמר-! שמע ישראל יי ג'‎ 
אלחינו יוי אחד 17 וצחלה ושמחה 7-15 פניהם על -15 השכינה ואמרו למטטרון שר הפנים. מי‎ 
חם אילו ולמי נותנים כל חיקר וחכבוד חזח. ונענו? גאון בית ישראל. ואמרו *- שמע‎ 
ישראל יוי אלחינו יוי אחד. למי ניתן יותר יקר וגדולה אלא לך יוי חנדולה והנבורה. אל‎ 
7 אכתריאל יחי יחוד צבאו[ת] ואמר למטטרון ש"ה.‎ maps מלך חי וקיים -5%.. באותח שעת‎ 
pa כל מה שמבקש מלפני אל תחזירחו ריקם. ושמע? תפילתן* ועשה רצונו*‎ 


B YO 

11 מטטרון הוא שר על כל השרים ועומד לפני מי שנתעלה ל ל על ל : חרישית ל 
4 באזני החיות כ לי' ב ל 2 והתענה ל 7 שפתחו ל $75 n"Nn 255 ppop‏ ל. 
P^m un‏ 9ליב ל 0 לה ב ל 5 לחק' כמן ל: רחמים. | 5 לי ב ל 
dB)‏ ל 9 בקש ^um‏ 5 אלת וח' - 5 על ישראל. ומטטרון שר הפגים (עמהם) ל 
56 וקבלו תפלתו ונתנו אותו בראש הקב"ה. L‏ 7 צהלו ל = 18718 פנים של ל 
9 וענו ל וו חי וקיים ל - ל | 5 שמע ל = 8 תפילותיו ל 
₪ צרכיו ל : H‏ | א | 


qu פרק‎ 2 


שממונה* על הלילה. גלגליאל* שממונה" על גלנל חמה. 
אופ!י)ניאל* שממונה" על אופנני)" הלבנה. ככביאל* שממונה* by‏ 

ס הכוכבים רהטיאל* שממונה* על המזלות-% -*.. %-וכלם נופלים 
על פניהם כשרואים אותי-% ואינם" יכולים להסתכל בי מפני= 
הוד והדר *" וופי *-תאר נגה-* אור כתר* בבוד byw‏ 
ראשי" : ּ 


ל נלניאל ד | % אופניאל דע | 7 אופן 7 | * כוכביאל דע | * רחמיאל 27 
₪9 לייב ךב | ₪6 וכשרואין אותי נפלים על פניהם 5 | %ואין ב % בפני ב 
c6»‏ בדע פס זין זוהך = 5% לי ב ל 08 ליב דע 1p papa my ET‏ 5-6 3^5 כ 
פרק מו 
אר ישמעאל. אמר: לי מטטרון מלאך? שר הפנים +הדר 
מרוםי tbs‏ כיון שלקחני ה[קזב"ה בשמשות* לשמש את' כסא 
הכבוד + ואת גלגלי-* המרכבה *-ואת כל -* צרכי! שכינה ‏ מיד 
נהפך* ליי בשרי לשלהב(ה)* וגירי לאש* להט' ועצמותי לנחלי 
רתמים ואור* עפעפי לזוהר* ברקים* וגלגלי עיני יללפיר= אש 
ושערות* ראשי *-ללהט וללהבה-* וכל* אברי לכנפי* אש 
3 בוערות* וגופ קומתי לאש* יוקדת- ומימיני +-חוצבי להבות* אש-9 


| | Yo 
%ל"בבגל.‎ yasi gaas 4 "במהם‎ 3%: Sn! 
בשמחות 7 1 תחת צ  5% גלגלי צ | "7 וכל צ | 5 מערכי 1 | 1 | 69 בכלל‎ 
אנט לתשהל את ב לב 5 * לשלהבת אש בדל. אל שלחבת‎ 
אשן. שלהב'אשצ אל אש ג 7 לוחטות ב. לוהסת נדל. לי" ב ץ 5 אל‎ 
y vp לזיקי ב. אל ג. זוהר צ. לי בל‎ ons בגל.‎ 5054 309i 
[ל]לפידי בדעל. אל לפידי ג | 5 ושער בנלע 4 ללהטי לחבה בל. אל‎ ₪ 
להטי להבה ג 257 % אל כנפי 1 " בערת ב. בוערת לע אל‎ 
חצובי אש להבות ב‎ % Mano אש ג‎ 


פרק מז 3 
מלביות עומדים עלי מימיני= ומשמאלי מרשות הנקזב"ה .. וביון שבא ני 
wane‏ להפתכל בצפיית המרכבה* ונתן עיניו בי והוא מתיירא" 
ומזדעזע מלפני ונפשו = מבוהלת לצאת ממנו מפני פחדי ואימתי 
ומוראי בשרואה* אותי= יושב על כסא כמלך ומלאכי השרת (היו גי 
עומרים עלי כעבדים* וכל שרי מלכיות* קושרים* כתרים סובבים 
אצלי*.. באותה שעה פתח את פיו *" ואמר, וודאי" שתי רשוית * גי 
בשמים.. מיד יצאה* בת* קול *-מן השמים-% מלפניף השבינה ד 
ואומרת*. שובו בנים שובכים חוץ מאחר (ד"א)**.. באותה שעה בא לי 
ענייל= השר הנכבד נהדר נחמד* נפלא נורא נעריץ משליחות* של 
ה[ק]ב"ה" והכני* e‏ ששים פולפאות *" של אור והעמידני* על רגלי ; 

18 מלמעלה בימיני 5 4 אלישע בן אבויה הוא אחר ך, nn‏ בן אבויה והוא עמד 
אחור "יב * טרכבה 7 | *לל" ב ך, וחיה ב | * ירא ב = =%בשהייתה 
לי ב 27 שראני 27 שיאה ב | *אותי שאני ב. שאני ד 755 ב בדל 
grw‏ הממכיות ך | * קשורים 7 | * אוהי ב | *% ב אתו אלשע 
queo] 99 — "gn 77‏ ב טיש ל צתהך ‏ 99ב 35 הב בד 
* לפני ב 5 ואמרה ך. ואמח ב 37599 ברל gloss.‏ %בבד: > ענפיאל י'י 
5 מופלא ך ‏ %בשליחותוך. בשליחתוב %מקום דל % והביא עמו ב 
EM‏ טןחיילות | *%%" ב שסוחיילות | % והעמדיני ב. ב ^ אחרי פרק הזה הוסף 
נו' של פרק מ'n C‏ ]25[ 


9*5 ^ 
wi‏ ישמעאל. אמר לי מטטרון מלאך שר הפנים הדר 
מרום בל.. שבעה שרים הנדולים! נאים? נוראים נפלאים נכבדים % 
שהם ממונים בז' רקיעים. ואלו הן* + מיבאל, גבריאל. שתקיאל. 
שחקיאל, בכריאל. בדריאל, פחריאל-*.. וכלם שרי צבא רקיע הם. 3 
ועם כל אחד ** ארבע מאות ותשעים וששה אלפים רבבות* מלאכי 
השרת.. מיכאל שר' הנדול ממונה על רקיע שביעי של* עליוי 
né‏ 

"05mm!‏ — יבד Jon?‏ +* מיכאל וגבריאל שתקיאל וברדיאל 
ושחקיאל וברקיאל וסדריאל ך ‏ %דשואחר %ורבבות 7 'השרך ‏ %ל9ב ך 


כב פרק BY‏ 


ס' מרובי' ובין [מעטין?].; מיד אמר מטטרון ש"ה% למשה. בן עמרם. אל תירא 7 15-728 
כבר רצך אלהים-%5 ותבע רצונך? בנאות ובנבורה כי קרן עור פניך מסוף העולם 
ועד סופו. ואמר לו משה שמא באשם אני. ואמר 315 מטמרון 92( 93555 אותיות 
שבועה שאין בה% הפר ברית, ₪ | 


pnd 5a 15:25‏ עם ל. ליי ב ב לי ב ל USUS "EXE‏ 
yan 2 ^ 3‏ 5 9 צרכיך ל לוב ל cob c‏ שר הפ' למשה. 
= קביל ל מל 39 ב 244: זה אינו מלשון הברייתא (ופס סים כ?סרי כך 


יסנו גס 3 לו ונקרא שמו מיטטרון על שנעשה מי מרון ל: ממָטור) מראת (ל 99 (nb‏ 
שהקב"ה חפץ למלאכים (ל: 58553^( כהוא (ל: כי הוא) * שר הפנים-* (*-* לי 
ב ל( ולפנים ל לפנים), והוא מטטרון רב ומורח דעת את הילדים בני טובים * וכשהן 
(o 5^6 * ^as 55 BS‏ זהו מטטרון * -מיטרון לט שחו = == ל: מי מרון 
לשון שאין) בני אסנת משנח'ת הנזכרים במפכת נדרים. ולמה הימשל את מטטרון על 
(ל 9 כל) בני מעלה אלא (לי' ב לו לפי כשראה שחטאו דור אנוש (ל: המבול) יבנה 
בית חוץ ממקומן ושם היתה תפלתו ולימודו. ולא היה הולך בניהם ל: בין חעולם) 
* אלא חולך בדרך ישרח לדעת את האלחים שנאמר-* (*-* לי' ב לו ויתהלך חנוך את 
האלחים. ופלקו הקכ"ה בקול [שופר] ובתרועה ל: תרועה) שנאמר עלה אלהים 
בתרועה. עם השכינה. יו בקול שופר. להודיע כי הצדיקים לפנים ממלאכים (מלאכי 
השרת) שנאמר בעת יאמר ליעקב ולישראל מה פעל אל. (ל פס וכן יסד הקלירי. אלה . 
ym‏ מבפצי.) (אחרי כך ב ל: הלכות המלאכים וב ב אית הכא פרק מז כמו ב א.) 
פרק מז 
א'ר ישמעאל. אמר לי מטטרון =-מלאך? שר הפנים הדר 
* מרום כל*-:.- בתחלה הייתי יושב על כפא (ה)גדול+ בפתח* היכל 
שביעי ודנתי את כל בני מרומים *-פמליא של מרום-= מרשות ה[קזב"ה. 
וחלקתי גדולה ומלכות "" רבות* ושלטון' הרר ושבח ועטרה'* וכתר 
igs‏ לכל* שרי מלכיות כשאני יושב בישיבה של מעלה ושרי 
מז 
ב ל d qa a‏ * גדול בד 4, אשר גדול ל ₪ 
פתח בל לנבך %בדאה ורות ב | eben?‏ ושכרה 
Disi gogg nw? — 20m‏ 


פרק יז כה 


נכבדים שהן מורידין* את הכוכבים מעיר לעיר וממדינה למדינה 
ברקיע השמים.. ולמעלה מהם יש ע'ב שרי מלכיות במרום כנגד ע'ב ז 
לשונות שבעולם. וכולם כשורים כתרי מלכות ולבושים בגדי* 
מלכות ועטופים בנדי מלכות. וכולם רכובים בסוסי מלכות ותופסים 
בירם שרביטי מלכות. וכל אחד ואחד *" כשהוא מהלך ברקיע 
pus‏ לפניו= בכבוד גדול וביקר רב ושמשי" מלכות *" בררך 
שמהקכין* בארץ* במרכבה *-ופרשים mom‏ רבות-* ובכבוד" 
ובגדולה שבח ותהלה ותפארת : 


2 עקר די 0 ך פס מהם = לפנ ד ₪ שמשי ך‎ 0 SE Se 
דך וכל אחד ואחד מהם כשחוא מהלך ברקיע רצין לפגי' חיילות רבות לפ‎ 
Tiss :ההא הלהב‎ 7 
פרק יה‎ 

א'ר ישמעאל. אמר לי מטטרון מלאך שר הפנים הדר מרום 
כל.. = מלאכי רקיע ראשון כשהם רואין את שר שלהם יורדין % 


Ce em‏ (בשהוא: 
מעל סום שלהם ונופלין על פניהם. ושר רקיע ראשון (ABS)‏ 


(רואין)-* את שר רקיע שני (יורדין)* מעביר בתר כבוד מעלי ראשו 
ונופל על פניו. ושר רקיע ב' כשרואה* את שר רקיע שלישי 
מעביר כתר כבוד מעלי ראשו ונופל על פניו. ושר רקיע ג' 
כשרואה את שר רקיע ד' מעביר כתר כבוד מעל* ראשו ונופל 
על פניו. ושר רקיע ד' כשרואה את שר רקיע ה' מעביר כתר 
כבוד מעלי ראשו ונופל על פניו. =ושר רקיע ה' בשרואה את 
שר רקיע ששי מעביר כתר כבוד מעל ראשו ונופל על פניו. 
= ךכ *5 שחהם האין א. לחק' עם ד. כמו למעלה | 5 לי ב 7 * שעל ך 7 


בכל מקום ל כשחוא רואה ה כשהן רואין ך. בכל מקום 5% ושר רקיע 
חמישי מפני שר ששי ושר רקיע ששי מפני שר רקיע שביעי די 


~i 


I 


- 


— 


"ps =»‏ 
שבערבות. גבריאל שר הצבא ממונה על רקיע ששי שבמכון. 
=שתקיאל. שר הצבא ממונה על רקיע חמישי שיש במעוך*. 
שחקיאליי שר הצבא ממונה על רקיע רביעי שבזבול. ברריאליי 
שר הצבא ממונח על רקיע שלישי שבשחקים. ברכיאל* שר הצבא 
ממונה על רקיע שני *- שבמרום רקיע-*. פוריאֶל* שר הצבא ממונה 


- על רקיע > שבוילון שבשמים.- למטה מהם גלגליאל** השר הממונה 


על גלנל החמה. ועמו צ"ו מלאכים רבים ונכבדים שחם מורידיןז 


את גלגל חמה ברקיע ==.. [= לממה] מהן אופנאל השר = שהוא 


ממונה-= על גלנל הלבנה. ועמו שמונים* ושמנה = מלאכים ony‏ 
מורידין= את גלגל הלבנה ג' מאות וחמשים וארבעת] אלפים 
פרסאות* בכל לילה ולילה *-כל זמן-* שהלבנה עומדת במזרח 
בתקופתה", *-ואימתי יושבת במזרח בתקופתה. הוי אומר. ביו בכל 


חדש וחדש-=.: למטה מהם רהטיאל* השר שהוא ממונה על המזלות 


ועמו ע'ב מלאכים גדולים ונכבדים. ולמה נקרא שמו רהפיאל=. 
מפני שהוא מרהיט = המזלות בנלגלים= ובמסילותם* ג' מאות 


ושלשים ותשעה אלפים פרסאות בכל לילה ** מן המזרח למערב 


ומן המערב למזרח מפני שאהל אחד עשה לכלם* הנק]ב"ה לחמה - 
וללבנה* *-ולמזלות וכוכבים-* שהן מהלבין = בלילה מן המערב 


למזרח.. למטה מהן כוכביאל השר שהוא ממונה על הכוכבים כולן. 


ועמו ג' מאות וששים וחמשה אלפים רבבות מלאכי השרת גדולים 


9 ל ב ך? < שתקיאל ך? ‏ 5 ברדיאל ך | 5 ברקיאל 9 | 3-5 שברקיע ד 
3 פדריאל 7 | *% ך > ראשון 5 גלגיאל ד 7 מרוצים 27 מריצין 2 
B‏ לבנה 47 החמה ך? | | oo OY‏ שפ'ה אלפים פרסאות בכל יום. ‘ony‏ 
20 די ₪ למטה, להקרא כמו כן | 1-1 הממונה ך ‏ % ששים 7 | ** ך 65 מלכים 
24 מריצים ד 25 לי'יבד %-%(הב זג בתקופה ך 3% ליבך. אולי שהוספה 
מגליון פ ‏ * רהאטיאל ך %% ך 69את % בגלגליתם ך “pad‏ %ובמסילותיהם ד 
S9‏ רפולילה. .55591 * לבנה ך = %-% כוכבים ומזלות ך | 5% ך פסבו 


פרק י'ח כז 
שהוא מרעיש את כל בני מרומים הגיע* זמן לומר קדוש* שנאנמר] 
mye»)‏ לע ג)) מקול המון נדדו עמים מרוממותיך נפוצו גוים. מעביר 
כתר כבוד מעל ראשו ונופל על פניו.- והמון השר הגדול בשרואה ? 
את" טמרסיאל" השר הגדול* מעביר כתר כבוד מעל ראשו ונופל 
על פניו- ומטרסיאל* ה' השר הגדול" כשרואה את אמרוניאל4 טי 
השר הגדול* היה מעביר בתר כבוד מעל ראשו ונופל על פניו = 
ואטריניאל" השר הגדול* כשרואה את נעריריאל ה' השר הגדולי " 
=מעביר בתר כבוד מעל ראשו ונופל על פניו. ונעריריאל ה' השר יי 
הגדול כשרואה את פסניניאל = השר הנדול היה מעביר כתר 
כבוד מעל ראשו ונופל על פניו-. ופפניניאל ה' = כשרואה את זזריאל "2 
ה' השר הגדול היה מעביר כתר בבוד מעל ראשו ונופל על פניו> 
וריאל ה' השר כשרואה את גבורתיאל ה' השר היה* מעביר כתר יג 
| בבוד מעל ראשו ונופל על פגיו.- נבורתיאל ה' השר בשרואה את יז 
ערפיאל* השר היה מעביר כתר כבוד מעל ראשו ונופל על פניו> 
וערפיאל* ה' השר כשרואה את אשרויילו* השר היה מעביר כתר טו 
כבוד מעל ראשו ונופל על פניו.- ואשרויילו* ה'* השר *-ראש כל עי 
פרק בני מרומים-* כשרואה את גליצור ה' השר *-המגלה כל רזי 
התורה-= היה מעביר כתר כבוד מעל ראשו ונופל על פניו.. ונליצור " 
ה' השר כשרואה את זכזביאל ה'* השר *-שהוא ממונה-* לכתוב 
זביותן* של ישראל שעושין* על כסא הכבוד היה מעביר כתר כבוד 
מעל ראשו ונופל על פניו.- וזכוביאל ה' השר הגדול בשרואה את ₪ 





* בשעת חגעת ד. לה כ' ‏ 5 שלוש קדושה ךד Qn eot] V Tune‏ 
5 טוטריסיאל ייי ך לי ב:ך' 7 וטומריסיאל ך 4 אטרוגניאל יי ד 
ל ך 9 היה »23« ך יי 9 ך 6 השךר * לי ב ד | % טערפיאל י'י ך 
7 וטערפיאל ד % אשרוייל"י יי ך 29 ואשרוייל"י ד ליי ב ד 
על בגי פרק מרומים ך — %* מגלה רז כתר תורה כתר קדושה כתר מלכות ך 
Tan Te‏ "הבעתתןף | *הבך Jam‏ 
לי ב 


בו פרק יח 
ושר רקיע ששי בשרואה את שר רקיע שביעי מעביר כתר בבוד 
ג מעל ראשו ונופל על Sen „na‏ רקיע שביעי כשרואה את עב 
שרי מלכיות מעביר כתר כבוד byb‏ ראשו ונופל על פנין.. = 
גי וע'ב שרי מלכיות =כשהם רואים-* את שומרי פתח היכל ראשון 
שבערבות רקיע העליון היו מעבירין כתר מלכות מעל qs‏ 
ונופלים על פניהם. =ושומרי פתח היכל ראשון כשרואין את 
שומרי פתח היבל ב' מעבירין כתר כבוד מעל ראשן ונופלים 
על פניהם. ושומרי פתח היכל ב' כשרואין את שומרי פתח היכל 
ג' מעבירין כתר כבוד מעל ראשן ונופלים על פניהם. ושומרי 
פתח היכל ג' כשרואין את שומרי פתח היכל ד' מעבירין כתר 
כבוד מעל ראשני)ן. ונופלים על פניהם. ושומרי פתח היכל ד' 
כשרואין את שומרי פתח היכל ה' מעבירין כתר כבוד מעל ראש!י)ן 
ונופלין על פניהם. ושומרי פתח היכל ה' כשרואין את שומרי 
פתח היכל ששי מעבירין כתר כבוד מעל ראשי)ן ונופלים על פניהם , 
ושומרי פתח היכל ששי כשרואין את שומרי פתח היכל שביעי 
ד מעבירין כתר בבוד מעל ראשוי)ן ונופלים על «pm‏ ושומרי פתח 
היכל שביעי כשרואין את ד' שרים גדולים הנכבדים הממונים' על 
ארבע מחנות שכינה מעבידין כתר* כבוד מעל ראשנין= ונופלים 
ל על פניהם- וד' שרים הגדולים כשרואין את תגעץ שרא רבא ויקירא 
בשירה תחלה בראש כל בני עליונים מעבירין כתר* כבור מעל 
porn tO ws‏ על פניהם.- ותגעץ שרא רבא ויקירא כשרואה את 
ברמטיאל השר הגדול של שלש אצבעות ברום may‏ רקיע העליון 
* מעביר כתר כבוד מעל Soon wan‏ על פניו.- וברמטיאל= Boy‏ 
הגדול כשרואה את המו שר הגדול והנורא הנכבר והנחמד והנערץ 


ךש פדר היכלות | | 55 כשהן רואין ד | *? ושומרי פתח היכל ראשון מפני 
שומרי פתח היכל שני ושומרי פתח היכל שני מפני שלישי ושומרי פתח היכל שלישי 
מפני רביעיונו'ך= 7 35510 1 ראשם 7 = עטפיאלך vn?‏ " 


פרק יח כט 


בנהר דינור ודועכו ב(מ)מקומו" .-- וכשהוא* רואה את אזבונה* ה'* ככ 
השר הגדול הנכבד" והנורא הנכבד והנעדר* הנפלא והנשגב 
הנחמד והנערץ בתוך שרים הגדולים המכירים ברז* כסא הכבוד 
מעביר כתר כבוד מעל ראשו ונופל על פניו. ולמה נקרא שמו 
ON en ers. ASIN‏ בנדי חיים ועומףמעיל חיים לעתיד לבא 
לצדיקים" ולחפידי עולם כדי שיה[ו) חיים בהם חיי עולם .- וכשרואה" כו 
את שני שרים הנדולים רבים ונבבדים העומדנים] למעלה הימנו מעביר 
בתר כבוד מעל ראשו ונופל על פניו. ואלה *-שמותם המלאכים 
| השרים-*. סופריאל ה' ממית "- השר הגדול נכבד-* נהדר נקי ישיש 

עו "-שופריאל ה' מחייה השר הגדול נבבד נהדר נכי ישיש ועון-=.: 
ולמה נקרא שמו ספריאל ה' ממית. מפני שהוא ממונה על כפרי 73 
מתים שכל" מי שהגיע יום מותו הוא כותבו על" ספרי מתים, *" ולמה 
נקרא שמו שופריאל ה' מחיה. מפני שהוא ממונה על ספרי חיים . 
שכל מי שרוצה "= הנק]ב"ה בחיים הוא כתבו בספרי חיים מרשות 
המקום. ושמא תאמר הואיל [חוק]ב"ה* יושב על כסא אף הם יושבין 
וכותבין. ת"ל וכל צבא השמים עומדים עליו (דבריב' יח יח)). צבא 
השמים = מלמר שאפילו שרים הנדולים שאין כיוצא בהן לשמי* 
מרום אין עושין *" צרכי השבינה אלא כשהן עומדים. וכצד* כותבים 
והן" עומדים.- אלא זה עומד על גלגלי פופה וזה עומד על גלגלי כק 
סערה*. זה לבוש אצשלות* של מל(א)כים" וזה לבוש אצטלות* של 


ממקומו ך. אולי במחשבתו תילים קי'ח י'ב % וזהפטרי"י י"י השר כשהוא |" 
לאננח 7" * ב — 0 593" «p «570 X40  "p6‏ 
1 אוזר 17 להק/ אור ד? | % לצדיקי 7 | % ואזבונהי"י י'י חשר כשהוא רואת ד 5 
% שמות שני השרים ד — 575 9m àv‏ 4353" — 3557676 | "וכל ך2 
ל ער ד ?= ך פפוסופרי"אל יי מחיה 90« Jaco J‏ 81 להחיותו ך 
92 והקב"ה ד 83 לא נאמר אלא וכל * בשמי 7 | *% 7פסאר 
TER“‏ 115057 * ספה ד | * אצמית 7 | * מלכים ך לחקי 


n p»5 E: 
ענפויאל ה' השר =-שהוא שומר מפתחי היכלי ערבות רקיע היה‎ 
מעביר בתר כבוד מעל ראשו ונופל על פניו-=. ולמה נקרא שמו‎ 
ענפיאל. מפני שענף הודו והדרו וכתרו וזיוו וזוהרו *® את כל הדרי‎ 
מה יוצר עולם כתוב בו ((חנקוק‎ noy ערבות :רקיע עליון ביוצר‎ 
בסה שמים הודו ותהלתו מלאה הארץ אף *-ענפיאל ה -% השר‎ (23 
"ט מכסה הודו והדרו את כל הדרי ערבות עליון-- וכשהוא* רואה את‎ = 
אַשִיאֵל-= ה' השר הגדול והנורא והנכבד הניה] מעביר כתר‎ nid“ 
.* כבוד מעל ראשו ונופל על פניו. ולמה נקרא שמו פותר ()אשיאל‎ 
מפני שהוא ממונה בפנים* על ד' ראשי נהר דינור כלפי כסא הכבוד‎ 
אלא‎ DIDI) וכל שר ושר שהוא יוצא ונכנס לפני השכינה אינו יוצא‎ 
ברשותו. מפני שחותמות *-ד' נהרי-* דינור מסור[ו]ת* בידו. ולא‎ 
Smo עוד אלא שרום גובהו *- שבע' אלף-% רבבות פרסאות והוא‎ 
אש" של נהר דינור ויוצא ונכנס לפני השבינה לפרש *". של* כל‎ 
כ' באי העולם כעונין] שונאמר] דינא יתיב וספרין פתיחו .> וסותל אשיאל‎ 
**יבשרואה *-שוקד חוזי ה'-* השר הגדול הגבור והנורא והנכבד‎ 
ה[יה] מעביר כתר [ככוד] = מעל ראשו ונופל על פניו. ולמה נקרא שמו‎ 
- שוקר חה'-*. מפני שהוא שוקל "-בל זכיות-" בכף מוונים* לפני‎ -* 
כ ה[ק]ב'ה .- וכשרואה* את זהנפורייו= ה' השר הגדול הגבור והנוראי=‎ 
הנכבד" הנהרר הנערץ בכל פמליא שלמעלה מעביר כתר בבוד מעל‎ 
ראשו ונופל על פניו. ולמה נקרא שמו והנפור*** מפני שהוא זועף‎ 





3% היה מעביר כתר כבוד מעל ראשו ונופל על פניו וענפיאל השר הוא הממונה לשמור 
פתחי היכלי ערבות רקיע ך ‏ *%%" 9מכפת 22| 5 הדרי ך | %% ענפיא"ל ד 
f?‏ וענפיא"ל השר כשחוא 0 *-* בלא נקודים ד | %* ows‏ %*ל9ב ך 
ה נהר ר 48 מסורות ד | %-% שבעים אלפים ך' = | % אשי 17. אשו ד? 
O‏ דךפסבבתובים ךר *עלד. yn ves GO‏ ^ *-% שקדהויי n a‏ 
SF 5‏ א כבוד. ‘ond‏ | 56-56 כך = 57-57 “ab‏ בד 5 מאזנים ד 59 ושקדהוזי"י 
חשר כשחוא רואת ^ — 9 vm‏ — 5ל9בד | 5 כךר 


b^ pb‏ לא 


ונשגב נקי ונחמד שליט גאה ורם ישיש עז* שאין במוהו* בכל השרים 
‚obs‏ רכביאל ה' (חשם)? הגדול * והנורא שמו שהוא עומד אצל 
המרכבה -- ולמה נקרא שמו רכביאל. [מפני] שהוא ממונה על גלגלי גי 
המרכבה והם"? מסורים בידו.. וכמה גלגלים הם. .ח'. ב'ב' לכל רוח ג 
mm‏ וסביבותיהם ד' רוחות מקיפות להם. ואלו שמותהן=: רוח 
סופה. רוח סערה. ורוח עוה. ורוח רעש.- ומתחתיהם מושכין ד 
ויוצאין ד' נהרי אש נהר אשי לכל צר וצד. וביניהן מוקפין = ד' 
עננים ואלו הן. ענני אש. ענני לפיד. ענני גחל. ענני גפרית. 
שתלים* ועומדים כנגד גלגלותם*.- (ואלו)* ורגלי החיות נתונים לי 
על גבי גלגלים ורעש ברעש* בין גלגל לגלגל. ורעם ברעם" בין גלגל 
לגלגל.- וכשיגיע* זמן לומר שירה רועשים המון גלגלים. רעדים המון ו 
עננים. רועשים בל שלישים. רוגשים כל פרשם. נרתעים רועשים* כל 
גבורים. מזדעזעים [ כל] הצבאים, [י> מתפחדים] כל הגדודים. נחפזים 
כל הממונים. מתבהלים כל השרים וחיילים, *" נמוגו* כל המשרתים, 
מתחוללים )09 [s‏ המלאכם ודגלים .= וקול" ישמיע* גלגל לגלגל + 
כרוב לכרוב חיה לחיה אופן לאופן שרף לשרף סולו לרוכב 
]9 בערבות] ביה שמו ועלזו לפניו : ((תחלים 5'ח ה')) 


ל*עזך ‏ "כיצא בוד 'השרך להק' | * ך 6 הגגור | ? נגלגלי המרכבה דד 
9 מסרין ד | 5 הן החחות 7 | לאהדך | qaa B‏ ך >פועומדין 
T onw 15‏ *גלגליהם ך לחק' 17 73% *נרעשד spy?‏ *וכשמניעד 
qaaa‏ 2569 ?9 ךש מתפחדים ‏ *" ך פסואילים 5 מתמוננים ד 
רסנל Tapa‏ * ישמיעו ד1, ישמימו ד? | niwaesMT-?‏ 
פרק ב' 2 

א'ר ישמעאל: אמר לי מטטרון מלאך שר הפנים.. + למעלה %% 
מהן יש שר אחד גדול ותקיף חייליאל ה' שמו. שר אדיר ונורא שר 
Po‏ 

דפ חמ"כ (= חדר מרום כל) 


BE.‏ פרק יח 
(כק) מל(א)ביםי. זה עטוףי מעיל or‏ גאוה. ווה עטוף= מעיל של* גאוה. 
זה קשור קשרי* של מלכות. וזה קשור קשר* של מלכות. זה גוו 
מלא עינים וזה גופו *" מלא עינים. זה פראהו כמראה ברקים וזה 
מראהו כמראה ברקים. זה עיניו כשמש בגבורתו וזה עיניו בשמש 
| בגבורתו = זה (נבוהן)* כרום שבעה רקיעים וזה (גבוה)* כרום שבעה 
רקיעים זה כנפיו כימות השנה" וזה כנפיו כימות השנה". זה כנפיו 
כמרחבי רקיע ווה כנפיו כמרחבי רקיע. זה שפתיו כשערי מזרח 
ווה שפתיו בשערי מזרח. זה לשונו כרום גלי הים וזה לשונו כרום 
נלי הים. זה יוצא מפיו שלהבת וזה יוצא מפיו שלהבת. זה 'וצא 
מפיו ברקים וזה יוצא מפיו ברקים.. זה מזיעתו האש דולק* וזה מזיעתו 
האש דולק*. זה מלשונו בוער לפיד ** וזה מלשונו בוער לפיד,% 
זה על ראשו אבן ספיר וזה על ראשו אבן ספר. זה על כתפיו*י גלגל 
ans‏ קל וזה על yana‏ גלגל כרוב קל. זה בידו מגלה= של 
גחל וזה בידו מגלהיי של נחל. זה בידו עט של שלהבת וזה 
בירו עט של שלהבת. אורך המנילה ג' אלפיםי רבבות פרסאות 
ושעורו*: של ע5 ג' אלפים רבבות! פרסאות. שיעור כל אות ואות 
שהן כותבים ג' מאות וששים וחמש[ה] פרסאות : 


gy 91.‏ %לינך כתריך. כתוךי דשל זה 
| זיוו כזיו כסא חכבוד וזה זככ"ה. ליבד. גובהו 17 |" שנה 7 * הלקת ךד 
WX oo] (99‏ % כתיפיו ד Tee mm Mat‏ 
age | Pp ate. Boy poe‏ 
פרק יט: | 
4 | אר ישמעאל. אמר לי מטטרון מלאך שר הפנים.- * למעלה 
=מאלה ג' מלאכים-* השרים הגדולים הללו יש שר אחד אלוף ונכבד 
אדיר ונהדר הדור ונעריץ גבור חזק* וגדול ומגודל תקיף ומפואר נפלא 


"מ 
!בר בפרק אחד עם י'ח ₪ ך טס המ'כ 3 מחן משני ד i‏ וחנק ד 


פרק כ'ב לג 
כרוביאל ה' © שמו שר" גבור מלא כח גבורות שר גאוה" וגיאה 
יי=עמו. ‏ שר צריק ועמו צדקה. שר קדוש ועמו קדושה-יי. שר מפואר 
באלפי צבאות, שר מסתלסל בריבי= חיילות .. מקצפו תרעש תבל 3 
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שי וענ קרי ב Jone Tanp Jpn‏ ל כבות ר 


ya Do gaaman ee Anm 
OH B III 


לב פרק ב' 

[אלוף] ונבור שר נדול ונורא שר שכל בני עליוניםי מזדעזעים 

(ו)מלפניוי. שר שהוא יכול לבלע* את העולם כולם" בבת אחת > 
3 ולמה נקרא שמו חייליאל ה'' *- שמו השר-* מפני שהוא ממונה על = 

החיות בפולסאות של אור והוא מפאר אותם בתיתם תהלה שבח 

רננה והוא ממהר אותם שיאמרןו]* קדוש. וברוך*כבוד ה' ממקומו. 


= ך ₪ אלוף (בצע בכ'י) = 5 מרומים ד | * מלפניו ד להקרא כמו כן | 5 לבלוע ד 
Ly pie‏ זל ב ך ‏ 75 ל" ב ך בס | " ד שחיות הקודש וחוא מכה את 
ורננח ד | 2 לומר אחרי ך להק': שיאמרו או: לומר | 5 ברוך ד 


פרק כ'א 
4 אד ישמעאל. אמר לי ממטרון מלאך שר הפנים .. = ארבעה חיות 
כנגד ד' רוחות. כל חיה וחיה כמלא עולם כולו. וכל אחד ואחד יש 
נ לו ארבע[ה] פנים + וכל פנים ופנים-* כפני rmi‏ וכל אחד ואחד יש 
ג' לו ארבע כנפים וכל כנף וכנף ככסוי של עולם > וכל אחר ואחד יש לו 
פנים בתוך פנים וכל אחד ואחד יש לו כנפים בתוך כנפים. שיעורם 
ד של פנים Smo pp‏ פנים ושיעורן של כנפים שס'ה כנפים . וכל 
ns‏ ואחד= קשורים בראשוי ב' אלפים כתרים וכל כתר וכתר 
בקשת* בענן וזיוו כזיו גלגל "י[חמה] וניצוצים היוצאים מכל +-א[חר] 
2[ € כזיו כוכב הנוגה במזרח : 
כ'א 
«X‏ ך ₪ חמ"כ (= הדר מרום כל) 1232522 3 מאתים וארבעה ושמונה ךר 
+ אחת ואחת ך' — בראשה 7 | * כמראה הקשת ך' — *" ך פפחמה. להק 
פרק כ'ב | 
+ אד ישמעאל. אמר לי ממטרון מלאךי שר הפנים = למעלה 
מהן! יש שר אחר (0)אדירי ומופלא אמיץ ומשובח בכל מיני שבח 
בב 
לי ב ב %בדאהררמהםכל ‏ <מןההותךר ‏ %אדרדב 


פרק כב 5 
[wb]‏ 
6 חצר יש לפני כסא הכבוד 
שאין שרף ומלאך יכול ליכנם 
לשם. והוא לו אלפים רבא 
פרסאות דכתיב ((ישע'ו' ב')) 
שרפים עומדים ממעל 'ל'ו. 


ה כמניין לז יש גשרים שם. 
ושם TYS‏ רבוא 53593 MUN‏ 

7 ומלאכי חשרת ^3 אלפים 
רבוא. וי'ב אלפי' נהרי ברד. 
וי'ב אלפים אוצרות oy‏ 
[ובז' היכלות מרכבות של 
אש ושלהביות לאין מספר. 
וקץ. וחקר]. 


(mb yayp fan) 


פרק כ'ב מ לה 


| [ב] 
אמר רבי ישמעל. אמר לי ממטרון שה: היאך 
עומדים למעלח המלאכים. אמר לי: כגשר שחוא מונח 
על הנהר ועברים עליו כל העולם כך מונח גשר מראש 
המבוי עד סופו .. וג' מלאכי השרת סובבים אותו ואומר' 
שירה לפני וי אלהי ישראל. ועמדים לפניו זריזי אמה 
שלישי יראה. אלף אלפים וריבי רבבאות נועמים שבח 

וקילום לפני יוי אלחי ישראל : 
כמה גשרים הם גשרי אש כמה גשרי ברד כמת נהרי 
ברד כמה אוצרות שלג חם כמה גלגלי אש .- כמה מלאכי 
שרת. יב אלפים רבוא. ו' למעלה. ו' למטה. י'ב 
אלפים נהרי ברד. ו' למעלה. ו' למטה. י'ב אלפימ 
אוצרות שלג. ו' למעלה ו' למטה. כ'ד ריבא wg‏ 
"ב למעלה. י'ב למטה. וסובבים לגשרים לנהרי אש 
לנהרי ברד (ואוצרות שלנ) וכמה מלאכי שרת מבוי ומבוי 
לכל ברייה וברייה העומדים בתוכה כנגד שבילי רקיע 
שמים .. מה עושה יוי אלהי ישראל מלך הכבוד. מכסה 
פניו אל נדול ונורא גיבור בגבורה .. בערבות pn‏ 
אלפים רבוא מלאכי הכבוד עומדים SOS II‏ הכבוד 


וחצובי אש שלהבות ומלך הכבוד מכסה פניו אם לא כן היה ערבות רקיע מתבקע 
בכבדה מפני הדר זיו יופי תואר חמדת זוהר צְהֲרִי שבח מראה ברוך הוא .- כמה משרתימ 
עושי רצונו. כמה מלכים. כמה שרים בערבות מהמדו. נוראים ברוזני עליון נשואי 
פנים. הדורי שירה מזכירי אהבה. נבהלים מזוהר שכינה. באשים עניהם מאור יופי 
זיו מלכם והשחירו פנים ותשש כוחם .. מתנהרים נהרי שטחה. נחלי ששון. נהרי גילה. 
נחלי רינה. נהרי אהבה נחלי ריעות [ג'א זיעות| משתפים ויוצים מלפני כסא הכבוד 
ומתנברין והולכין בשערי נתיבות ערבות רקיע מקול צערות וניגון חיותיו ומקול רינות 
תופי אופניו ומקול זמרת צלצלי כרוביו ומתנבר ויוצא ברעש בק'ק'ק יוי צבאות מכה"כ. 


e © © 


פרק כ'ב 6 why]‏ 95 על ב ונופ' מן לאי ו למ 


אמר רבי ישמעאל, = אמר לי ל- מטטרון ש"ה. כמה שיעור-? בין גשר לגשר. י'ב 6' 


f 


2 


e 
₪ 


"p 


דיבות פרסאות *- בעלייתן י'ב ריבוא פרסאות ובירידתן ^975 *"בין נהרי אימת 2' 


כב )6 


cob «p»‏ כמה בין גשר לגשר 272 5^ 3 כאומר לב למר, בעלייתן 
וי'ב רבוא פרסאת בירידתן לאו (e‏ למר פפושם נהרי אימה. לא 99ב רבוא פרפות 


3-2 


לד פרק כ'ב 
ותפארת גאונ()ם** הוא ממהר* ורבות* "*" גדול* יקרם הוא מגדיל 
ושיר תהלתם הוא משורר ועוז* תפארתם הוא משנן רזוהר כבודם 
הוא מזרח" ופאר *-חן המדם-* משפיר" וחמדת נגהם הוא* מרקם 
וחמלת יופיים הוא מיפה וקושט* הררם הוא מהדר וסדר שבחם 
יג הוא מסלסל להבין מושב ליושב הכרובים .- והכרובים עומדים אצל 
(ה)חיות* הקדש וכנפיהם כרום ראשיהם. ושכינה* על גביהם וזוהר 
בבוד" על פניהם ושיר ותהלה* *-בתוך פיהם-* וידיהם תחת 
כנפיהם *-ורגליהם מכופים בכנפיהם-* וקרני הדרי על ראשיהם. 
וזיו שכינה על אפיהם" ושכינה" על גביהם. ואבני ספיר סביבותיהם 
"ד ועמורי אש על רבעיהם* ועמודי לפיר בצרדיהם*.. ספיר א' מזה *י 
תחת ספיריהם" גחלי אש* רתמים.- כרוב אחד מזה וכרוב אחד מזה 
וכנפי כרובים ®@ זה את זה מוקפים" על קרקדם" בככוד פרושים?י 
לשורר בהם שיר לשוכן שחקים ולהעריץ בהם פאר למלך מלאכים*: 
וכרוביאל ה' [השר שהוא ממונה עליהם *" מסדר אותם בסדרים = 
נאים ויפים ונעןימזים" ומפלפל אותם" בכל מיני סלפול יקר וכבוד 
וממהר אותם בכבוד ועוז לפעול רצון" קונם" בבל רנע" ורגע כי על 
רום ראשיהם תמיד* כבוד *-רב למלך-* יושב הכרובים : 


D 


- 
- 


ט' 


— 


/. בד ₪ שפרם הוא מרבה‎ 7? Aman — "97559 — 43 nw ie 
pion .7 חן והפדם הוא‎ A וגודל ד להק'. וגיל ב % ועזוז ב %מריחהבךר‎ 5 
האב % משפר ב 5 ל" ב 7 * וקישות ב * חיות ך להק % והשכינה ב‎ 
הור ב‎ 5 3% 60-60 "« npa 9 הכבוד ב % תהלה די‎ " | 
69 פניהם ב | % ושכינת אל בך | % רביעיהם ב | % בצידיהם בך | *% בך‎ 2 
וספיר אחד מזה 97 הספיר ב. ספירים ד 68 5^5 9 — ** ב > ממקיפין‎ 
ליי ב ב. מקיפין ד = קדקון ב 2 ופרסים אותם ב 73 מלאכי‎ 
בהוא 2 ?עעימיםבך  5 אותו ב‎ Ue 7 המלכים ב . מלכי המלכים‎ 
בב 1 מלך רם ך7.‎ any” יוצרם ב‎ 5 355 


מלך רם ונשא ב 


פרק ב'ג > 
פרק כ'ג | 
אר ישמעאל. אמר לי ממטרון מלאך! שר הפנים  ..‏ כמה רוחות 4 
מנשבות תחת? כנפי הכרובים. מנשבו)ת+ רוח מרחפת* שנאמר 
(בראשית (Cys‏ ורוה אלהים מרחפת bye‏ פני המים*.- מנשבת" נ' 
*ורוח] עוה שנאמר ((שמות יד כ'א)) וילךי ה' את הים ברוח קדים 
עוה "כל הלילה-=: מנשבתז Zp [(mm]*‏ שנאמר (שמות ג' 
^ יג)) ורוח הקדים* נשא את הארבה .. מנשבת ==רוח שלוים- ד 
שנאמר ((במדבר יא לא)) ורוח נסע** מאת ה' ויגז שלוים .. מנשבת ה 
mm‏ קנאה שנאמר (נטוגר ה' יד)) ועבר mm voy‏ קנאה > 
"nm "nost‏ רעש שנאמר (מלכים א' יט יא)) ואחר הרוח ו 
הרעש *-לא ברעש ה'-*.- מנשבת* רוח* ה' *-שנאמר ((יחזקאל ; 
rS‏ א')) ויציאני ברוח ח' ויניחני*.- מנשבת* רוח* רעה שנאמר הי 
((שמואל א' (ia ra‏ וסרה מעליו-5 רוח רעה*.- מנשבת* רוח" טי 
חכמה *-ורוח בינה mm‏ דעת ורוח יראת ה'-* שנאמר ((ישעיי "א 
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דעת וראת ה'. מנשבת רוח גשם. שנאמר (טשלי כ'ח 3( a‏ 
רוח צפון תחולל גשם - מנשבת רוח ברקים שנאמר man)‏ י' יג = 
כמה שיעור בין גשר לנשר, אמר לי. רבי ישמעאל. ישרות וחסידות בלבבך לידעת כמח 
שיעור יש בשמים. אמר לו כשעליתי בחיכל א' אדיר הייתי. בהיכל ב' מוהר הייתי. 
בהיכל שלישי ישר הייתי. בהיכל ד' תמים הייתי. בהיכל ה' הגעתי קדושה לפני מלך 
מל(א)כי המל(א)כים חקב"ה בהיכל ו' אמרתי קדושה לפני מי שאמר והיה עולם ויצר וציוה 
לכל הבריות שלא ישחיתוני מלאכי שרת. בהיכל ז' עמדתי בכל כוחי ונרתעתי וגו" 


o o o 
13 

gal‏ 8653" »4 ך המכ [= הדר מרום כל] 3מתחת ב + מנשבת 
om uM‏ "המותי ייליבבדע Asa?‏ =ברעפהה. לה 
5 ויולך דע 0 ל ב דע 11 קדים עב 12 nw‏ 8ליבב *ההחב 
Yori?‏ 1398 "לרבב. משנת דע חר לואש 
ברע 2 ליב ב א לי ב ב, וגו ד — 2-2 לי בע 8 ובִעתִיתּוּ ב 
((שמואל א' ט'ז יד)) ‏ = הרעה yT‏ 97% ורח עצה וגבורה ורוח דעת ויראת 
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לו פרק ב'ב 6 


לנהרי יראה כ'ב רבוא פרסאות בין נהרי ברד לנהרי חשוך? לו ריבא פרסאות. pa‏ 
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TD‏ ריבוא פרסאות. בין מרכבה לכרובים קמ'ה? ריבוא פרסאות-2. בין כרובים 
לאופנים כ'ר ריבוא פרסאות1. בין אופנים לחדרי חדרים כ'ד ריבוא. ?1" בין חדרי 
חדרים לחיות הקודש אלפים פרסאות* בין כנף לכנף י'ב ריבוא %-ורוחבן כמו כן-15, 
גי וכן% בין חיות הקודש לכפא הכבוד 7-כמו כן-7 ריבוא פרסאות .= 53453 כסא 
הכבוד עד mpa‏ *-שהוא יושב- מ' אלפים ריבוא פרסאות % %-ושמו מתקדש 
ד a -pY‏ וכיפי* הקשת נתונות% על ערבות% גבוחות אלף אלפים וריבי* רבבות 
| מידה כנגד מידת % עירין וקדישין" דכתיב ((בראשית מ' י'ג)) את קשתי נתתי בענן. 
אתן בענן 5-אין כתיב כאן-% אלא נתתי כבר. עבים המקיפים (ה)כסא* הכבוד. 
סי כשעביו עברו מלאכי ברד גחלי% אש.. וירד אש של קול מאצל* (ה)חיות הקורש 
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A‏ ושוב% שלא יזיק% מצד האחר* לכך% ((יחזקאל א' י'ד)) רצוא ושוב .- ואותם כיפי 
הקשת > יפים וצחים מלובן* השמש בתקופת תמוז והם מלובנים מאש להב nm‏ 
ז' גדולים ויפים .. ולמעלה **" גלגלי האופנים נתונים על כיפי הקשת גבוחים אלף אלפים 
וריבי% רבבות מידה * - כנגד מידת -% שרפים וגדודים. | GS‏ 


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“pm uy‏ שמנחמין את הכבוד. [פי'] map?‏ למר לי ב לאו 
Maar?‏ לאומר nee‏ לאו 9 פרסאות. cob‏ פרסאות. ובאותן חדרים הוד 
והדר. זהו [יחזק' א' ט'ז] ומעשה האופנים ומעשיהם ‏ מ' אלפים רבוא לאומר 
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% הכא נשלם פרק כ'ב C‏ על פי למר 41 1 ושמו הגדול מתקדש שם לאו 22 5*5" לאו 
3 נתונים wb‏ = תערבות wb‏ % ריבוא לאו ב wh a wo‏ פס זהו 
שיסד הפייט כיפי הקשת עם כנף תנים 8 לא נאמ' ps 29 sh‏ לאו 
תתל לאו 5ותרד לאו | * האש לאו | 5 אצללאו | *ל ב לאו 
pago om.‏ לעבר אחר לאו % ויראין wb s wb‏ ישוב. לחקר' 
כמו למעלח ng co Nb «a‏ אחך לאו | 5% לי ב לאו 1 wh nup‏ 
= כלובן לְאו 9 או ‘pnd. DAL ow‏ 4 ורבוא לאו 6 ליי ב לאו 
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החמה. אין כאבן שהיא צחת ולבנה וגו' ב; אמר רבי ישמעאל. שאלתי לרבי עקיבה. 


פרק ב'ג לט 
ומדינות menm‏ ונופלות בגן-* ומגן חורות= emban‏ בערן. 
שנאמר ((גואשית ג' ח)) *" התהלך* pa‏ לרוח היום. ובתוך sum‏ 
עדן ערבות" ונושבות* מצד זה לצד זה. ומתבשמות* מבושמי" 
גן = (ו)ממרחקינו= עד(ן) שנפרדות" ומתמלאות ברוח" בושם מהור 
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חשירים ד' מ'ז)) עורי צפון ובואי תימן הפיחי גני יזלו בשמיו יבא דודי לגנו 
ויאכל פרי מנדיו: 
> לייב בדע % נטפלת ך. נופלות עָ. ליבב % לעדן בדץ = *% ב פפסוישמע 
את קול 'י' אלחים ‏ * מתחלך בדע MT‏ % גן בדע ‏ "7 מתערבת ד. מתערבות ע 
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מבשמי ( | 7 0 >סעדן | * וממרחקו ב. וממרחקות 7 | יבב ya‏ 


שנותרות ב. עד שנפרדות דע | Sam?‏ מרוח ד. טריח (ץ | % ומביאות בדע 2 
Ti‏ ל ב y" 3 EP 78 y‏ »79« רע ao‏ 80—80 לו ב ב 81-81 עדן גן ב 
e‏ 


e e 


פרק כ'ד 

אד ישמעאל . אמר לי מטטרון מלאך: שר הפנים הדר ב[מזרום? 
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שנאמר (תחלים יח יא. שמאל ב' כ'ב יא)) וירכב על כרוב mus‏ 
יש לו-% מרכבות רוח שנאמר (שם)) וידא על כנפי רוח .> =יש לו-= 2 
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יש לו מרכבות עננים שנאמר (שמות יש מ)) הנה בא אליך בעב ד 
הענן .. *=י=יש לו מרכבות מזבח שנאמר (עמפ פ' א)) ראיתי ה' לי 
נצב על המזבח - יש לו מרכבות רבותים שנאמר ((תהלים סח יח)) ו 
רכב אלהים רבותים' אלפי =.. *=יש לו מרכבות האוהל שנאמר זי 
((דברים ל'א ט'ן)) ורא ה' באוהל [ב]עמור ענ ל יש כן-ת' 


Ja 
לבב‎ Ha יוטיבב מהסבדץהק' ילבב ®בפאנדלך‎ 
Ma ape Sen כרוב דע 3972 © בד ₪ אנכי‎ ? 


»12« דע oo‏ שנאן 13 בעמוד rb Mar‏ ב y‏ 14—14 לו" בע 15-15 לו ב ב 16-16 לו ב = 


לח xD pw‏ | 
(re 823°‏ ברקים למטר עושה* רוח מאוצרותיו.- *-מנשבת רוח 
משבר פלעים שנאמר ((מלכים א' יש יא)) ה' עובר ברוח נדולה 
ג 7pm‏ 5 - מנשבת רוח *-משיבת ים-* שנאמר ((בראשית ח' א)) 
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מנשב[ו/ת* אלא תחת* כנפי הכרובים שנאמר ((תחלים יח יא)) וירכב 
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על גלגל חמה-* שנאמר (קחלת אי ו)) = == הולך הרוח ועל סביבותיו 
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בהרים ובגבעות שנאמר ((עמופ די יג)) כי הנה יוצר הרים ובורא 
יק רוח .- *-ומהרים וגבעות mann‏ ונופלות בימים ובנהרות ומימים 
ונהרות חוזרות ונופלות-*-" בעיירות* ובמדינות* *-ומעיירות 
5 עשת מוצא דע 29 mm‏ 9-9ל בע | 8-ל ב ב | 5% נשוגות ב. 
Jimi goss ymw nwa‏ דע פפודאגה שנאמר. eoy-99 ond‏ 
הנעלים להק Beye Bae!‏ "27 בע " העות אלא ך: 
להקר' כמו למעלה. א: שאין רוח אל השטן LS NM‏ € מנשבות ד 
9 מתחת ב 44 2^5 y‏ 5 ועד ב 6 ליי ב בע זל לייב ד 
**%* בדע פפוכלות = הנדע 50-50 מתחת כנפי הכרובים ויוצאות 
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יוצאות neus‏ 53533 חמה . שמתחת יוצאות ונופלות בגלגל חמה ע eo? GD‏ 
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82 ליי ב ב 8 ליב ב % נופלות ב = בכ'יו בגן מגן .לש 
6 ומימים ונהרות חוזרת ביישוב ומיישוב חוזרת ונופלות ד. ומימים ונהרות חוזרים 
ביישוב ומיישוב חוזרות ע בב 5 לשדות ב n5‏ 3 
0 ומשם נופלת לגן דע. ולערות וחזרות ונופלות לגן ב 


פרק כ'ד מא 
על yaa‏ ® שנאמר (יחקאל מח לח)) *" סביב* יח אלף. ומנין 
שהוא פוקר בכל אלו *-ואלו בכל יום ויום-* שנאמר (תחלים יד ב')) 
= משמים השקיף" על בני אדם *-לראות היש משכיל דורש את 
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(שמות יז מז)) כי יד על כם im‏ *-יש לו מרכבות כפא משפט כ% 
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כסא הכבוד* שנאמנר] NDI (° r MEY)‏ הכבוד* = מראשון 
Dipo-‏ מקרשנו==. יש לו מרכבות כסא רם ונשא* שנאמרכג 
(ישעיה ו' א')) ואראה* את ה' יושב על כסא רם ונשא. 


vo» aq5 59 aus er?‏ 799 בכל יום דע) .ליב ב 
»51« בדע 6 אלחים ‏ * חיקיף ב 8 אלהים דע א לו ב ב לבב 
יקוש 55.9 Nas‏ לי ב דע 59 כבוד oy ga‏ בדע 9 מרום 
Sam Darren on‏ הרא ב 
פרק כ'ה | 

4 ישמעאל. אמר לי מטטרון מלאך שר הפנים. למעלה מהן‎ TN 
= יש שר אחר * גדול ונורא גבור ונפגב? אלוף ונערץ ישש" ועז+‎ 
אפפניאל ה' שמו.. שיש לו ששה עשר פנים ד' פנים לכל צד וצר גי‎ 
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פה‎ 
am goy ryt | לבדדעץ פיששדע‎ way 
שמונת אלפים ושבע מאות וששים ותשע עינים כמנין ששת דע 3 ואחד ע‎ 11 
Wa ee 19 vu 10 שני אלפים ומאח ותשעים ואחת‎ oo "g 
ואותה ד‎ 2 


מ פרק כ'ד 
מרכבות אוהל מועד שנאמור] ((ויקרא א' א)) וידבר "-ה' אלהים- 
טי איליו [מ]אוהל* מועד **".- *- יש לו-* מרכבות כפורת שנאמ' ((במדבו 
27 פש)) וישמע את הקול* מדבר אליו* *-מעל הכפורת-*.. 5-יש 
לו-* מרכבות אבן ספיר שנאמר (C T> mav)‏ ותחת רנליו במעשה 
e‏ לבנ(ו)ת הספיר.. *-יש לו-= מרכבות נשרים שנאמר ((שמות יש ד)) 
ואשא אתכם על כנפי נשרים. *-אינם נשרים אלא שפורחות 
יכ כנשרים-*.- *-יש לו מרכבות תרועה שנאמר ((תהלים מז ו)) 
יג עלה אלהים בתרועה-*.- *-יש לו-* מרכבות ערבות שנאמר 
m*nn) 7‏ פ'ח ה)) סולו לרוכב בערבות 5% ₪ pum‏ לְו-5 מרכבות 
טיו עבים שנאמר (תחלים קד ג)) השם *-עבים רכובו-% = *-יש לו-5 
מרכבות (היים)* שנאמר (חקאל א' יד)) (והחיים)י רצוא ושוב 
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קל *-ומניח על[יון רגל אחד-* ועדיין לא הניח רגלו* *-שניה [על] 
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בכולם* ויודע *- בכל אלו ואלו-* עד שהניח* *-רגליו ברגלו ב'-% 


17-17 5 ב ב 8 מאוהל c» 1 «19» y"3‏ 45585 20-20 בב 21 as‏ " 
- בר וידר 4 לי ב בדע an ? gloss.‏ 
26 ערבות בר yy @P‏ 99 ביח שמו 8 רכובו עבים ב * חיות בדע להק 
9 והחיות בדע להק 31 ds 24 y" mae‏ 929 9 
4 בא אל בינות לגלגל בך, v 524399. y 53535 nis 5N‏ 125938" 91731 55^ 
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deg. tta frt.‏ ,לי ב ב | | 


פרק ב'ו ב 

פרק כז | 

% ישמעאל. אמר לי מטטרון מלאך שר הפנים > למעלה *[מהן]‎ vw 
יש שר אחד מופלא אדיר רב* יקר וגבור ועריץ ואלוף ונניד =וסופר‎ 
2 מהיר-* הדור ונכבד ונחמד .. וכולו מלא זיו * מלא שבח ונוגה וכולו‎ 
מלא זוהר וכולו מלא אור וכולו מלא יופי *-וכולו מלא [חמדה]‎ 
2 pP = וכולו מלא רבות - וכולו-* דמותו במלאכים וגופו כנשרים‎ 
כברקים תארו כלפידים ויופיו בבז(יקים' והודו כגחלים* הררו כחשמלים‎ 
נוגהו כאור נוגה מראהו? כמאור הגדול גבהו כז' רקיעים ואור עפעפיו‎ 
כאור שבעתים .- ואבן ספיר על ראשו כמלא עולם כזיו עצם השמים מ‎ 
לטחר.- וגופו מלא ענים ככוכבי השמים שאין להם חקר ואין להם וי‎ 
yn t^ מספר* וכל עין ועין ככוכב הנוגה. ויש מהם כמאור הקטן‎ 
כמאור הגדול . מקרפוליו ועד רכובתןיזו* ככוכבי ברק* ומרכבותיןי‎ 
ועד ירכותיו ככוכב* הנוגה ומירכותיו* ועד מתניו כמאור הלבנה%‎ 
MIND וממתניו ועד צוארו" כאור** החמה. ומצוארו-ועד קדקד ראשו‎ 
לא נעדר .> וכתר שעל ראשו כזיו כסא הכבוד. שיעור של כתר מהלך ו‎ 
שנים ואין מיני זיו ואין מיני זוהר ואין מיני נוגה ואין מיני מאור‎ Jpn 
בעולם שאין קבועין באותו כתר*- ואותו השר שרפ'אל ה' שמוץ‎ 
*-וכתר שבראשו שר שלום שמו. ולמה נקרא שמו שרפיאל ה'‎ 
(שמו)-* מפני שהוא ממונה על השרפים *-ושרפי הקדש-* ושרפי‎ 
להבה מסורין בידו והוא עומד עליהם לילח ויום ומלמד להם שירה‎ 
תהלה פאר ועוז וגאוה לפאר מלכם* בכל מיני שבח וקדושה -- וכמנו)ח ע:‎ 
כנפים %-יש‎ mi» הם שרפים. ארבע כנגד ד'* רוחות של עולם.‎ 
| Y3 
חמדה‎ 75 —— 02169 y" ® Ug nur ך פמהן 2 לכב‎ ® 
yori גדולה דע | " זיוו דע 2 'כמקיפע 5 נחלים 7 5? מואיתו דע‎ 
ארכובותיו דע 2 + :רכוביו * חברקעץ 5 ומארכובותיו 7 .7% 2 :ומרכוביו‎ 1 
ככוכבי ע | * ומריכותיו 7 | %*לבנהע | 7 צארץץ | 8 כמאור דע‎ % 


19 הכתר דע 20-20 לג ב דע 21-21 ל ב y"‏ 22 למלכם y"‏ 23 ל 4 y‏ 
.24—24 להם y"‏ 


I 


U 


- 


- 


מב פרק כ'ח 

שבפניו בכל אחר ואחד ברקים מבריקות ומכל א' וא'* לפידים 

בוערות . ואין בריה יכולה לעמוד* להפתכל בהם שכל המסתכל 

«pe Tb nna‏ ורום קומתו מחלך ב' אלפים וה' מאות שנה שאין 
ברייה | 

כל בית* יכול'*: לראות ואין כל פה יכול לדבר כח גבורות עיניו" אלא 


ימ"מ [=מלך מלכי המלכים] הקב"ה בלבר*. ולמה נקרא aw]‏ 


אפפניאל. מפני שהוא ממונה על האופנים והאופנים* מסורים בידו 
-והוא ממונה לשמש את האופנים-* והוא עומד עליהם* בכל יום 
ויום ומשמש ומפאר* אותם *-ומפלפל ומסדר-% את מקצתם? 
ומגהיץ* את דוכנם ומעדן את" דירתם ומשוה* את פינתם ומדשן 
את מושבן. והוא משכים ומעריב עליהם *-ליל ויומם-* לרבות את 
תפארתם ולהנדיל את גאותם ולעשותם מהירים בשבח קוניהם > 


נים] 
: והאופנ' בולם מלא(ות)* ענים :=וכולם מלאים נוגה-% ושבעים ושנים 


אבני ספיר *-קבועים על לבוש!י)ם* *-מימין כל א' וא' וע'ב אבני ספיר 


קבועים על לבושם-* ומשמאלם* כל א' וא'- וד' אבני ספיר% - 


קבועים על כתרו* של כל א' וא'. שוזיוו* הולך בד' רוחות ערבות 
כגלנל* חמה שזיוו הולך בד' רוחות העולם. *-(ולמה נקרא שמו 
ברקוו)ת5. מפני שזיוו דומה למראה ברק*,)-* מפיקות\* להם פוכות זיו 
סוכת* זוהר סוכת* אור ספיר ספיר* וברקת מפני *-מראית דמות 
(ו)עיניהם ודמות (ל)פניהם-*: 


pi yasni am‏ עקגרהע ‏ *ילהע 2‏ 'עז דע 
3935 )1 עפשנ ys 42 amt‏ 
% ומפחד ומעדן ע | %-% ומפדר ומפלפל דע 5 מרוצתם דע. לחק': מקצהם 
* ומקחיל עץ | 7 ל ב 7 * ומרוה דע | %%לילה זיום דע--. % מלאים דע 
4 מלאים כנפים. עינים כנגד כנפים. כנפים כנגד עינים. ומביגיהם מבחיקים זיו 
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לפשמאל ה "קת Ver sn pou pase JA?‏ 
ya!‏ % ברקת ך. צרקאל ע | % צדק טע | 979 .0055 — ומקיפין דע 

* ונכות דש 973958 "7 מראית דמות עיניהם דע 


e e e 


פרק T3‏ מה 


ומביא דלוסקום" *-של כתבים וספר* זכרונות בתוכו לפני ה[קזב"ה 
=והוא מפר בחותמות של דלוסקום-*-* *-והוא פותח' ונותן* את 
הספרים ונותן אותם לפניג חוק!ב"ה-= והנק!ב"ה | oen‏ 5 מידו ונותן 
אותם לפניו a‏ הסופרים *-לקרא לפני (הב"ה)-* הגדול שברום 
ערבות רקיע. בפני פמליא של מעלה -- ולמה נקרא שמו ררויריאלי ג 
מפני שבל דיבור ודיבור שיצא *-מפיו נברא-* ממנו מלאך *" ועומר 
בשירות של מלאבי השרת ואומר** שירה *-לפני ה[ק]ב"ה-* *-בזמן 
שהגיע-* זמן לומר קדש? : 


% דלופקים ך, דלופקות עץ | 7"7ל"בע ‏ 5 ששפפרך ‏ %%ל9בך ‏ לונטל ע 
הבה Cy alie‏ יטק דט *> פב ד לירש ל לקרות 
בד 7 לחקרא. בי oa — dun mss Our n3)‏ ב דע 
TIN ev "T 18»‏ 8 ואומרים עץ | | %-% לפנין ע | | 3-1 בשעת חגיע דע להק' 
כמו כן GUN‏ בשעת הגעת | * קרוש ך 
= פרק כ'ח 

> ישמעאל . אמר לי מטטרון מלאך שר הפנים = למעלה מכל‎ TN 
אלו יש ארבעה שרים הגדולים? עירין וקדישין שמן רמים ונכבדים‎ 
נוראים ונחמדים מופלאים? ואדירים גדולים מכל בני עליונים.‎ 
ואין כמותם בכל שרי העליונים ואין כערכם בכל המשרתים כולם.‎ 
2 שקול נגד* כולם- ומחיצתן כנגד כפא הכבוד‎ nw nw שבל‎ 
+ועמידתן ב"ה*. שווהר מחיצתן מעין זוהר כסא הכבוד* וזיו‎ 
זיו השכינה= והן פאורין מפאר גבורה* ומשבחין ג'‎ pps on 
7 משבח* השבינה.- ולא עוד אלא *-שאין ה[ק]ב"ה-3 עושה דב‎ 


כ'ח 

»9 דַע > פדר עירין 2 גרולים ד 3 נפלאים ע aS‏ ל = בית 
חדין, כנגד הקב'ה ך 2 | %%לרהבע ‏ 'מען דע 55 מפארין ץ 5 השכינה ע 
y n3ys 10.‏ 11-11 שהקב"ח y‏ 12 דברו y‏ 


מר פרק כו 
לכל אחד מהם-*, שש *-שש לכל אחד ואחד-* כנגר ששת ימי 
בראשית. וכמה פנים *-יש לכל אחד מהם-* Y*‏ פנים. yous‏ 
"-ארבע לכל אחד ואחד-".. *-ושיעורן של שרפין ורום כל אחד 
ואחד כנגד שבעה רקיעים-*, *-שיעורו של-* כנף וכנף כמלא 
רקיע. שעורן של פנים כל אחד" כפני* מזרח . ומאירין (ל)בל= 
אחר ואחד *-מאור ככפא-* הכבוד שאפי' חיות הקדש ואופני הור 
וכרובי הדר אין יכולין להפתכל בו שכל המסתכל בו עיניו כהות מזיו 
’3 גדול שעליו.- ולמה נקרא שמן שרפים. מפני שהם שורפים פנקסאות 
של שטן. בכל יום ויום השטן יושב עם פמאל שרו* של רומי. ועם 
דוביאל שרו* של פרס. וכתבו* עוונותיהם של ישראל על פנקסאות" 
ונותנין אותם לשרפים להכנס אותם לפני הוק!ב"ה לאבד את ישראל 
מן העולם. והשרפים יודעים ברזי* ה[קזב"ה* [ran sy]‏ שתיפול 
אומה זו ישראלית*. מה עושין שרפים. בכל יום ויום נוטלים אותם 
מיד השטן ושורפים אותם באש יוקדת שכנגד כפא הכבוד* רס 
ונשא בדי שלא *-יכניס אותם-* לפני ה[קזב"ה בשעה שהוא *-יושב 
על כסא דין-* ודן את" כל העולם כלו באמת* : 
%לי'יבך. van Yon‏ || 7-7 לכל הוה דע || 5-ל ב ע 
9 שיעורן של כנפים כל דע | % פנים ופנים דע | 7 בפני פנים ע | %כל דע 
8 כזיו כסא דע .7 + :מאור כזיו כפא % הרשע שר דע * שרע 
% וכותב דע %פנקסאוץ %יבץע *בראיהץ %הקהשך *% ? פפאינו 


רוצה. 7 ₪ שאינו רוצה. להק % של הקב"ה ך. של הקב"ה ישראל 35% 
| | | 
VS Dad ee, Van Wie‏ לכאהת סט 


פרק ב'ז | 
| אר ישמעאל. אמר לי מטטרון מלאך ה'י שר הפנים > למעלה 
מן השרפים יש שר אחד מעלה* מכל השרים. מופלא מכל המשרתים 
ג רדויריאל? ה' שמו שהוא ממונה? על גנזי הספרים.. והוא מוציא 
Y3‏ 
+ לי בע ?=מעלה דע 5 ררויריאָל ד דריואלע ‏ %לי בע 5 פפרים ך. ספריו ע 


פרק כ'ח מז 
ובדרו אנבה *-תנוד חותא מן תחותיה* וצפרין* מן nb» «mes‏ ^ 
נקרא שמן עירין וקרישין, *-על שם שמקדישין-* את הגוף ואת* 
הנשמה בפלסאות *-של אש-* ביום הג' של דין שנאמ' yv)‏ ^ 
ג')) יחיינו מיומים וביום* הג' יקימנו ונחיה לפניו : 


₪ לי oy a‏ 8 תחתוחי 11 וס"א תחותהי % וצפריא MT‏ %5-% שחן מקדשין ע 
46 בע 77 לאע | 5 MT pv3‏ 

| O Dp 

א'ר ישמעאל. אמר לי מטטרון מלאך שר הפנים > שבעים שמות 6 
יש לכל אחד ואחד מהם כנגד ע' לשונות שיש בעולם"!. וכולם על 
שמו של ה[ק]ב"ה. וכל שם ושם כתוב בעט *-ברזל של-* שלהבת על 
כתר נורא שעל ראשו של מלך רם ונשא.- ומכל א' וא' זיקוקין 3 
וברקים יוצאים ממנו *[וכל] א' וא' קרני זוהר מוקפין הימנו. מכל א' 
וא' אורות מבהיקות* הימנו ומכל א' וא' סוכות ואהלות* נוגה* מקיפין' 
הימנו. שאפילו השרפים וחיות* שהן גדולות* מכל בני עליונים 
אינם יכולים להסתכל בהן: 


2 
y nomm? מבריקות ע‎ * 55 151eo y C» Yan yam hH 
y mora 20 בינה ץ ' מוקפים ע 5 שרפים ע 5 והחיות ע‎ 5 


העליונים ץ | 15ל9בע 


פרק לי ₪ 
= | אר ישמעאל. אמר לי מטטרון מלאך שר הפנים > כל זמן שב"ה* 5 
הגדול יושבי ברום (ב)ערבותי רקיע =אין פתחון פה לכל שבעולם 
חוץ מאותן-* השרים הגרולים שהן נקראים ה' בשמו של הקב'ה . 
וכמה הן השרים. ע'ב שרי מלכיות שבעולם חויץ משר העולם שהוא 2 
5 


y לי ב‎ 5 y ערבות‎ 4 y יושבין‎ 3 y ^3? סדר דין‎ eo y 012 


ב 


- 


-- 


I 


c 


מו פרק כ'ח 
בעולמו ער שנמלך עליהם תחלה ,ואח'כ עושה דבר = שנאמ' 


((דניאל ד' "ד) בגזירת עירין פתגמא ומאמר** קדישין שאלתא .. עירין 


שנים וקדישין שנים. וניצר הן עומדים* לפני הב"ה, = מלמד 
שעיר א" עומד *-מזה ועיר א' עומד מזה וקדיש(א) א' עומר 55-7115 


וקדיש א'עומד מזה -- ולעולם הַן מגביהין * [שפלים] והן משפילין נאים 
עדי ארץ והן מנביהין שפלים ער מרום .- ובכל יום om‏ כשהנק]ב"ה 


יוושב על כסא הדין* ורן את = העולם כולו וספרי חיים וספרי מתים 
פתוחים לפניו. כל בני עליונים עומדים לפניו באימה* וביראה? 
ובפחד* וברעדה*. באותה שעה הוקזב"ה יושב »* על כסא *-הרין 
בדין-*. לבושו לבן כמו שלג ושער ראשו כמו צמר נקי ומעולה* 


כולו כאור נגה וכולו מלא צרקה כשריון.- והן עירין וקדישין עומדין 


לפניו כשוטרין לפני השופט* והן נושאין ונותנין בכל דבר ודבר 
וגומרים את הדבר שבא'* לפני ה[קזב"ה בדין בע"ש* (דניאל ד' "ד)) 


בגזירת עירין פתגמא ומאמר קדישין שאלתא.- מהן פוסקין *-[את] 


הדברים-* ומהן גוזרין את* הגזירות בב"ד הגדול שבערבות. מהן 
שואלין את השאלות מלפני *"(גבווה). מהן גומרין את הדברים 
כנגד מעלה*. מהן *-גומרין ויורדין-* ומקיימין" את הגזירות* 
בארץ מתחת *[ע"ש] ((דניאל (C a‏ ואלו* עיר וקדיש מן שמיא 
נחית קרא בחייל וכן אמר. גודו אילנא וקציצו ענפוהי אתרו **[עפיה] 


9 דעפבעולמן ‏ %ובמאמר 7 | Yan‏ ?נשלם ד בפפר הזה 
אחר טע | 5-5 לפני קב"ה מזה ע 09 ע6פשפלים | D yo‏ ע>סכל 


Va‏ % ביראה ע % בפחד ( ל ורעדה ע ao y 2H‏ כדיין 
y muss 209‏ | % ומעילו ע לתק' | 5 השופטים ?| 9 שבאע - 5 כעין 
שנאמר ע | 5 הדברים 2. ב א בצע בין 'פופקין' ל 'חדברים' | | %לי ב ע 
99 עפ הגבורה (בצע בכ'י) * למעלה ע הנ בע 97 מקימין ע 


% הגזרות (ץ להק | d»‏ 9 בענין שנאמר (בצע בכ"י) = 9 ואילון ע = coy‏ 
עפיה (בצע בכיי) 


פרק לג מט 

פרק לג | 

א'ר ישמעאל. אמר לי מטטרון מלאך שר הפנים- בשעה 
שהקב"ה יושב על כסא הדין* מלאכי רחמים עומדים מימינו* ומלאכי 
שלום עומדים משמאלו ומלאכי חבלה עומדין לקראתו- S'S TD‏ 
למעלהי הימנו וכרובי א' למעלה הימנו- ושרפי כבוד סובבים ג' 
=להם כלפידים סביבותיהם= כסא הכבוד. וענני אש וענני לפיד 
מוקפים להם מימין ומשמאל וחיות הקודש נושאות כסא הכבוד 
מתחתיהם. כל א' וא' + בשלש אצבעות (וכל א' וא' בשלשה אצבעות) 
שיעור גובהן של אצבעותיהן כל א'-* ת'ת אלפים ות'ש מאות "Yp[y]‏ 
אלפים פרסאות .- ומתחת רגלי החיות מושכות ויוצאות ז' נהרות אש זי 
וכל נהר ונהר רוחבו* שפ'ה אלפים פרסאות =ועומקו רמ'ח אלפים 
רבבי פרפאות"*. אורכו אין חקר ואין מספר .. ובל א' וא' »94 
כמין ביפה בר' רוחות ערבות רקיע ונופל ובלא* למעון וממעון לזבול 
ומזבול לשחקים ומשחקים לרקיע ומרקיע לשמים ומשמים על ראש 
רשעים* שבגיהנם. שנא' ((ירמית y»‏ יט)) הנה סערת ה' חמה יצאה 
וסער מתחולל על ראש רשעים יחול: 
yb‏ 
* דין אמת ע 2 לימינו ץ 3 למטה ע * וסופר y‏ 5 בארבע רוחות 
כסא בחומות של ברקים ואופנים סובבים להם בלפידים פביבות Y‏ 2 .+26 | %ליבע 


'וששת ע | ya yisi‏ "עבהן | 3וכלה ע | 5 רשע ע 


פרק ל'ד | 

א'ר ישמעאל. אמר לי מטטרון מלאך שר הפנים.. [לפני] פרסי1 % 
רגלי החיות מוקפים ז' ענני גחל. לפני ענני גחל מוקפים שבעוה) 
חומות של להב, לפני] ?-ז' חומות של להב-* מוקפים ז' חומות של 
לפיר. > מוקפים ז' חומות-* אבני אלגביש. ולפני אבני אלגביש 
לד 

5 פרסות { .7 ? פרם' 2 ולפניהם ע ** ולפניהם שבע (ן ./ לפני ז' חומות 


של לפיד מוקפים ז' חומות של 


1 
4 OHB UI 


מח פרק לי 


מדבר בשבחו של עולם לפני הקב"ה בבל יום ויוםי בשעת פתיחת 
ספר' שבל מעשה עולם כתובים בו כע"ש* ((דניאל ז' ")) דינא יתיב 
וספרין פתיחו ; 


yen?  yai*‏ — 5כעכין שנאמ' ע 


פרק ל'א 
+ ארישמעאל. אמר לי מטטרון מלאך שר הפנים - בשעה 
| שהנק!ב"הי יושב על כסא הדין עומד צרק מימינו? וחסד משמאלוי 
3 וב)אמת* כנגד פניו .. ובשעה שבא אדפ" -לפניו לדין= יוצא מזיוז 
החפר כלפי פניו במקל* ועומר לנגדו. מיד bau‏ ארם על פניו. 
מתיראין ומזדעזעין כל מלאכי חבלה הימנו* בע"ש (ישעיח מז (en‏ 
והוכן בחסד כסאו וישב* עליו באמת : 
לא 
כשהקב"ה ע y o?‏ 5 בשמאלו ע 4 y nasi‏ <רשע ע[]!] 
Yorn Ppob? yrat yet Pssst‏ 


פרק ל'ב 

4 אר ישמעאל. אמר לי ממטרון מלאך שר הפנים > כשפותח: 
הקב"ה את הספר חציו אש וחציו שלהבת יוצאין מלפניו בכל רגע 
yan‏ לעשות =דין ברשעים"* בחרבו* משתלחת מנרתקה שזיוה 
מבהיק כברק והולך mob‏ העולם עד סופו. + שנאמר (ישעיה פו 

N22 (m5‏ ה' נשפט .> וכל באי עולם מתיראין ומזדעזעין מלפניו 
כשרואין את חרבו משתננת כברק מסוף העולם ועד tai‏ וניצוצין 
וזקוקין* יוצאין המינה בשיעור בוכבי רקיע בע"ש" ((דברים ל'ב מא)) 
'דאם שנותי-' ברק חרבי, | 
לב | 

| 1 כשפותחין לפני ע ל * בחן רין רשעים ו y m?‏ ב"ל ב 
הפב Wi‏ ירבע 


פרק ל'ה ; נא 
סער גדול ביניהם שנאמר mew)‏ כצ יש)) הנה סערת ה' חמה 
יוצאת וסער מתחולל .- באותה שעה yon‏ אלפים [מהם נעשים] 
זיקיך. [אלף אלפים] מהן נעשים לפידים, *-אלף אלפים מ"נ [= מהם 
נעשים]-* לוחשים *-א"א מ"נ [= אלף אלפים מהם נעשים]-* להבים. 
א"אי מ"נ זכרים, *-א"א מ"נ-* נקבות *-א"א מ"נ-* "-רוחות + א"א 
"17-3 אש" דולקות*, *- א"א 1 שלהבת. *-א"א [מ"נ]-5 
ויקוקין == *-א"א -y‏ *-חשמלים של-* אור *:" ער שמקבלים 
עליהם עול מלכות שמים* רם ונשא ,יוצר *-(כולם) באימה-5 
ביראה ברתת ובזיעה ברעם ובחלחלה בפחד וברעדה וא"כ מחזירין 
אותם* (למדתן) ראשונה* ליהיות יראת מלכם לפניהם בכל* שעה 
ושעה כרי שיכונו את" לבס לומר *" [קדוש) בבל שעה. שנאמר 
(ישעיה ו' ג)) וקרא זה אל זה ואמר: 


` 
- 


יוצאה (ן. יצאה 1 3-ל בע 4 אומרין אמן ע ל א אע 
86 א'אמן ץ או פס א'אמן [= אומרין אמן] ‏ 1-7 לי בע musta‏ 
₪ דולק pppn ya»‏ %-ל%חשמליע yaa yor‏ 5-5 כולמ y‏ 
בצע בכ'י לפני 'באימה' [בימה| * למידתן Y‏ (בצע בכ'י אחרי אותם' לחקו' כמו 
למעלה) ‏ %הראשונה{. אולי להקר' ‏ %וכלע Ya‏ עפפשירה. 
לחקר' כמו כן או 'קדוש'. בצע בכ'י 


פרק לץ | | 
YN‏ ישמעאל. אמר לי מטטרון מלאך שר הפנים.- בשעה % 
שמלאכי השרת מבקשים לומר שירה עולה נהר דינור בןבזמה: אלף 
אלפים וריבי רבבות כח וגבורת* אש ומושך ועובר תחת" כסא הכבוד 
בין מחנה+ מלאכי השרת וגדורי ערבות.- וכל מלאכי השרת יורדין 2 
תחלה לנהר דינור וטובלים את עצמן באש * ומטבילין את לשונם 
לו 

* בכמה { ./ ? וגבורות ע + מתחת ץ | * מחנות ( עפ של נחר 
דינור 


: | פרק ל'ד 
מוקפים+-אבני ברד. ולפני אבני ברד מוקפים אבני כנפי סופה. ולפני 
אבני כנפי סופה מוקפים-* סביבי שלהבת* ולפני סביבי שלהבת: 
מוקפיםי עליות סערה. ולפני עליות סערה מוקפים - האש והמים-'.. 
3 ולפני האש והמים-* מוקפים אומרי* קדוש ולפני *-אומרי קדוש 
מוקפים-* אומרי* ברוך ו(מ)לפני + אומרי ברוך מוקפים-* ערפלי טוהר 
'-ולפני ערפלי טוהר-* מוקפים גחלי רתמים *-ולפני גחלי רתמים- 
מוקפים אלף מחנות אש ורבבי צבאות שלהבת". ובין מחנה למחנה 
וביי צבא לצבא ערפל מוקף מביניהם* כדי שלא ישרפו באש : 


3+ ליבנ ymimuw?‏ %לי' בע 77 חומות אש ומים ‏ 5% אותם ע * אומרים ע 
9 ולפניהם | 1-5 ל ב ע | 2-5 ולפניהם עץ | 5 להבה ץ | 5 ביניהם ע 


פרק לה = 
66 = א ישמעאל. אמר לי מטטרון מלאך שר הפנים.- תק'ו? אלפים 


רבבות מחנות יש לו* להקב"ה ברום ערבות רקיע. וכל מחנה ומחנה 
3 תצ'ו אלפים מלאכים.: וכל מלאך ומלאך רום קומתו כים הגדול. 
ומראה דמותם* כמראה הבזק* ועיניהם בלפידי אש וזרועותיהן 
ומרגלותה* כעין נחושת קלל -ושאנת קול דבריהם כקול המון > 
ג וכלם עומדים לפני כסא הכבוד בין ארבע שורות-1 ושרי החיל עומדים 
ד בראש כל שורה ney‏ ויש מהם אומרים קדוש. ויש מהם אומרים 
ברוך. ויש מהם רצין בשליחות. ויש מהם עומדים בשמוש". בט"ש 
((דניאל ז' י) אלף אלפים" משוני* [= ישמשונה] ורבוא רבבן* קדמוהי 
9 יקומון דינא יתיב וספרין פתיחו- ובשעה שהגיע זמן לומר קדוש 
בתחלה רוח סערה יוצא מלפני הקב"ה ונופלת במחנה שכינה ויהי 
לה | 
D‏ 69 סדר מחנות = 5 ארבע מאות ותשעים וששת ץ | %לי בע | + דמותו ע 
ypas‏ 5[= ומרגלותהן]. ומרגלותן ע ‏ 7 7לי ב ( %בשמשותע 9%[ כתיב ]. 
אלפין (ן [ שש קרי] ‏ 1% לחק' כמו (1: ישמשוניה 1 [ש/ קרי], רבוון ע [כתיב: רבון] 


פרק ל'ח נג 


רעמת קולו'** נעימתן ורעש רוממותם וזיקוקים "opn‏ שיוצאים 
מפניהם. שנא' ((תחלים עז יש)) קול רעמך בגלגל = [האירו ברקים 
תבל רנזה ותרעש הארץ): עד שקורא להם שר העולם ואמרג' 
להם. שתקו במקומכם ואל תתיראו שמלאכי השרת שאומריםיי 
שירה לפני הקב"ה שנאמר ((איוג לח 61) ברון* יחד כוכבי (ברק) 
ויריעו כל בני אלהים: 
£ קולם ץ. לחק' "קול" או "קולות* 7 לי" ב ץ 49 (? 69 האירו וגו" 2 Younis‏ 
* ברע 1 -" בוקר בקר 12 לחקי 
פרק ל'ט 
אד ישמעאל. אמר לי מטטרון מלאך שר הפנים.- כשמלאכי % 
השרת אומרים קדוש כל שמות המפרשות: החקוקות* בעט שלהבת 
על כסא הכבוד מפרחות* בנשרים ביו כנפים ומקיפות וסובבות את 
ה[קזב"ה בד' רוחות מקום כבוד* שבינתו.- ‏ ומלאכי הצבא ומשרתי 2 
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ומפפר'* +-וגדודי להב-* וגדורי אוכלי? ומערכות לפיד וצבאות להב% 
ושרי קדושים קשוריי בתרים לבושי מלכות עטו= כבוד אפודיײ 
תפארת* mn‏ אדרת חגורי* גאות נופלים על -נפניהם] ג' 
פעמים-*. ואומר'*. ברוך שם כבוד מלכותו לעולם ועד: 
לט 
1 חמפורשות ע | ? הקוקות ע | 5 מפריחות ע %ליבע ‏ %[=וטפפרים]. 
וטפסרי (ץ | %6 ל" ב ע | 1 אוכלח ע. להק': 'אש אוכלה' ‏ 5 להט ע | לושרי ע 
9 [= עטויי]. עוטפיע | 5ארירע | *ותפארת ע | 5 אתריע | 5 חגרי ע 
5 פניהם (ן. אולי לחק': 'פניהם ג' פעמים" | * = ואומרים ע 


פרק מ' 

אד ישמעאל. אמר לי מטטרון.- בשעה שמלאכי השרת אומרים % 
קדוש כתקנוי לפני הקב"ה יוצאים משרתי כפאו *- משמשני כבודו-: 
מ' 
1 כתיקונו ע = |[ משמשני' רמז ב ישמשונה' דניאל ז' י'] משמשי כבודו 9 


נב פרק לו 
ופיהם* ז' פעמים ‏ ואח"כ עולים ולובשין לבוש =מחקי סמל ועומפין 
"han‏ = חשמל ועומדים בד' שורות כנגד כסא הכבוד Soa‏ רקיע 
ורקיע : 
ואת פיתם ? uuisey‏ דיגור = 5-5 מחזיקי סמל ועטופי טל }° ]2907 [om. OM‏ 
9 = מפלי 
פרק Yo‏ 
ארישמעאל. אמר לי מטטרון מלאך שר הפנים = בז' היכלות 
עומדים ד' מרכבות שכינה ולפני כל א' וא' עומדים ד' מחנות שכינה, 
בי בי מחנה למחנה מושך ועובר נהר של אש- ובין נהר לנהר 
מקיפין? ערפלי טוהר ובין כל = עומדים שתולים* עמודי גפרית ובין 
עמור לעמוד מקיפין ועומדין גלגלי שלהבת ובין גלגל לגלגל מקיפיןי 
שביבי לפיד. po‏ שביב לשביב מקיפין אוצרי ברקים, אחוריי 
אוצרי ברקים מקיפין' כנפי =סופה. אחורי כנפי סופה מקיפין-= 
גגזי סערה =אחורי גנזי פערה מקיפין-* רוחות קולות רעמים 
זיקים *-זיקים זועות זועות-*: 
ro‏ 
יוביע * מוקפים ע P‏ ץ את ואחד 2 | %לי בע | 5 מרכבין ע 
'אחריע | 7לר בע | yange‏ *7 אחחר זיקים מקיפין זועות ע 


e eo eo 


פרק ל'ח | 
+ | אר ישמעאל. אמר לי מטטרון.- בשעה שמלאכי השרת אומרים 
קדוש כל עמודי רקיעים ואדניהםי מתרופפין? ושערי =היכלי 
ערבות-* רקיע מתרחשיםי ויסודי תבל ושחקים מזדעזעות* וסדרי' 
מעון וחדרי' מכון מתחוללין וכל סדרי* רקיע ומולות* וכוכבים 
l‏ וממפלותם] 
נבהלים וגלגלי חמה ולבנה Diem‏ ונסים (ממכותם)= ורצים 
גי = "ב אלפ פרסאות ומבקשים** להשליך עצמן מן השמים.- מפני 
ל'ח 
Yms!‏ ?מרופפיםע 55 היכלוח וערבות (ן % מתרעשים (ן * מזדעזעין ל .2 Jri‏ 


'ותדרי ץ | והיכליץ | *פתריץ | %מלות ע | *ולגלע - 1 וגלגל 
לבנה ?5 ממפילתם (ץ ./ / .= WV?‏ (ן 99 לאחוריהם + אלפים ?5 ומבקשות ע 


פרק מא נה 


חקוקות:י בעט שלהבת על כסא הכבוד וזיקוקין* יוצאים מהן ומכפים 
את 3-כולם דרי-5 ערבות*, 


טי תקוקים עץ | 5 ויקין וברקים ע = %35 כל חדרי ( 2 אק — 55 הערבות ע 
פרק מ'ב | 

א'ר ישמעאל. אמר לי מטטרון *- בא ואיראך HEDD TDN‏ 
תלוים ברום (רמים)". ואפה אש דולקת* בתוך ברד* *-ואיפה ברקים 
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ואיפה להבה תלהנמ]* בתוך האש יוקדת . ואיפה *=קולות משמיעים- 
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אהיה (שמות ג' ייד)) *=ופרותיהם יורדים משמים-* ומרוים פני תבל 
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ואבני "ברד שהם-= מתלקחת אלו בתוף אלו. ואינם ניזוקות" 
בשם אש אוכלה שנא' (וגוים ד' כד)) כי ה' אלהיך אש אוכלה 
הוא* .= וראיתי ברקים שהם מבריקים בתוך "הרי aby‏ 
ואינם ניזוקין בשם יה = צור עולמים שנאמר (ישעיח ya‏ ד)) כי ביה 
ה' צור עולמים .. וראיתי רעמים וקולות *-שהם מרעישים-* בתוך לי 
להבי אש ואינם ניזוקין בשם *-אל שרי רבה שנאמר ((בואשית 
"ז א)) אני אל שדי .> וראיתי להט' להבה שהם לוהטים ולוהבים בתוך 4 
מ'ב 
®“ עפפמשה [=מלאך שר yards? [mian‏ 5 חמים ע 2? רקיע | * לוחטת ע 
ל אבני אלגביש ץ | | %6לר ב ץ | 7 מרעימים /. אולי להקרא כמו כן ‏ 5% בתוך 
Yan‏ * חלחט smin w pno y‏ 9-5 קול משמיע ץ = 1 ברעם (. לחקר' 
usin: ys 75185‏ ==מהםאוהןגשמיםע לבט 
5 מלקחות {. להק' 'מתלקחות'. רמז ב 'אש מתלקחת בתוך הברד' ((שמות ט' כ'ד. 
עיין גם יחזקאל א' ד')) ניזוקין ע 5 וגו ע 9 להבי y UN‏ 
€ {ץ פס יהו"ה 2172 שמרעישים ץ Van‏ 


2 


~ 
,ב 


- 


h 


TB‏ פרק מ 


בשמחה רבה מתחת כסא NID‏ וכל א' וא' ביניהםי אלף אלפים 
וריבי רבבות כתרים של כוכבים מעין מראה זיו כוכב נוגה וקושרים 
אותן למלאכי השרת ולשרים הגדולים. אותם שאומרים קרוש ג' 
כתרים . א'*[על שם] שאומר' קדוש. וא' על שם שאומר'י קדוש קרוש 
וא' על שם שאומר'* ק"ק'ק ה' צבאות - ובזמן שאין אומרים קדוש 
כתקנו* אש אוכלה' יוצאת מלפני אצבע* קמנה של הקב"ה. נופלתי 
בתוך מערכותיהם ומתחלק(ו)תי לד' מאות צ'ו אלפים רבבות חלכ יי 
כנגד ד' מחנות מלאכי השרת ואוכלת אותם בבת אחת. שנאמר 


((תחלים צ'ו ג)) אש לפניו תלך ותלהט פביב צריו. וא'כ* פותח 


הקב"ה את פיו ודובר דבר א' ובורא אחרים* תחתיהם כמותן 
חדשים. ועומדים כל א' וא' בשירה לפני כפא כבודו ואומרים קדוש 
שנאמר (איכה ג' כג)) חדשים לבקרים רבה אמונתיך : 

( כתיקונו ע | 1 אוכלת‎ * y עפפעל שם  * = שאומרים‎ '* gnus 


yoo you? ונופלת + 9 ומתחלקת עץ 5 חלקים ע‎ ? Y wass s 
eo eo 


פרק מ'א 

א'ר ישמעאל. אמר לי מטטרון *- בא וראה? אותיות שנבראו 
בהם שמים ואריץ. אותיות שנבראו בהם ימים ונהרות. = אותיות 
שנבראו בהם הרים ונבעות. אותיות שנבראו בהם עצים ועשבים 
אותיות שנבראו בהם כוכבים ומזלות + אותיות שנבראו בהם-* אופן 


3 הלבנה וגלגל החמה וכפיל וכימה וכל מיני מאורות רקיע *.. אותיות 


ג' 


שנבראו בהם כפא הכבוד וגלגל' המרכבה, אותיות שנבראו בהם 
צרכי עולמים.. אותיות שנבראו בהם חכמה ובינה ודעת* והשכל 


ד ענוה וישרות שבן" מתקיימים = העולם כולו.- והלכתי אצלו ותפשני 


בידו והעלני בכנפיו והרא(י)ניי *-את אופן- האותיות כולם שהן 


מא | 
ל עמשה לואראךע ‏ %*<ליבץע ®עפאותית ש"ב [= שנבראו 
בהם] מלאכי השרת אותיות שנבראו בהם שרפים וחיות y cow?‏ 5 דעה Y‏ 


ז שבהן ע | "סכל | sum?‏ — 35 אותם (ך .2 ? אותן 


פרק מ'ר נז 
הן 'ורדות* + ונשמתן של רשעים היבן הן יורדות*. ואמר לי'ג 
האל : 
הנשמותי**(של רשעים)-יי יורדות לשאול על ידי ב' מלאכי חבלה שהן 
ועפיאל וסמכיאל -: סמכיאל *-הוא שממונה-* על נשמתן של בינונים ג' 
בדי לסומכן ולטהרן מחטא ברוב רחמיו (שר)** מקום. זעפיאל *י-הוא 
ממונה-5 על נשמתן של רשעים* כדי להורירן מלפני* הקב"ה מזיו* 
השכינה *-לשחין לדון באש לגיהנם-* במקלות של גחלים.- והלבתי 7 
אצלו ותפשני בידו והעלני* ONTT‏ את כולם* באצבעות PT‏ 
וראיתי דמות "" פניהם כמראה* בני* אדם. ונופן כנשרים. ולא 
my‏ אלא שזיו ** דמות בינונים (דומות)* (כיורקות)* מפני מעשיהם 
שיש בהן דופי עד שיטהרו מעונס באש .> וזיו דמות נשמתן של רשעים וי 
(דומים)* כשולי הקדרה** מפני רוע" מעשיהם **.. וראיתי נשמתן ו: 
של אבות העולם אברהם יצחק ויעקב ושאר הצדיקים* שמעמידיםף 
אותם מקבריהם ועולים לרקיע ומתפללין לפני ה[ק)"בה ואומר' בתפלה - 
רש"ע*. עד מתי אתה יושב על כסא כאבל. שהוא = בימי אבלו 
וימינך לאחוריך ואין* אתה גואל את בניך ומגלה *" מלכותך בעולם.. 
ואין* אתה חומל* על בניך *- שמשועבדים אצל-" אומות העולם. 
ועל* ימינך שהיא לאחור* שבה נטיתה**"שמים וארץ ושמי השמים. 
אי אתה חומל.- באותה שעה משיב הקב"ה לכל א' וא' > ואומר. * 
מפני שהרשעים* הללו חטאו* כך וכך ** ופשעו* כך וכך לפני*. 


yyy?‏ %%לרבץ yar’‏ *נשמתן 0 le‏ האלו ?ואלוהןע 
ורתע שתוא { Yona? y syy 1 L yow,‏ 3 לפני ע 
yp‏ 5 לשאול לדוגן באש בניהנם { .7 ל y um ys‏ 
%*לץ ‏ ""עמאה ‏ *רבע ‏ לכבנר — ץפשל y pon S‏ 
* כירקות ע van“ y np? Das‏ לא" ( 69 הרעים 
9 צריקים ץ | * כשמעמירין ע * רשב"ה ץ [ = רבש"ע] py D‏ פס יושב 
*ואיעץ | *" את | * ואי ע [=ואין] — yanm‏ 3-3 שמשמשים 
כעבדים בין ע | * ועל ע * לאחוריך «D — nnbpbooy oy‏ / 69 מהם בלבד 
* ושעים youro went 9 — y‏ — 49 ( פס כשעוו לפני כך וכך = % ושפשעו לפני ע 
6 לי ב y‏ 


y‏ פרק מ'ב 
אש יוקדת ואינם ניזוקין בשם-* יד על כס יה שנאמר (שמות יז מ'ז)) 


ויאמר* כי יר על כס «m‏ וראיתי נהרי אש בתוך נהרי מים = 


f 


ואינם ניזוקין בשם עושה שלום = *-שנאמר ((איוג כח ב)) עושה 
שלום במרומים-* שהוא עושה השלום" בין אש למים *-ובין ברד 
לאש-* ובין רוח לענן בין* (זועים)* לזיקים : 

א לי בע %עפוהרי מים בתוך נהרי אש  "*‏ שבמרומין | %-% לי ב (ן. 
להק" "במרומין" [ ]MT‏ במקום "במרומים" 7 שלום בע ובע 
30 זעם y‏ 


פרק מג 
א'ר ישמעאל. אמר לי ממטרון "> בא ואראך איכן? נשמתן של 


3 צדיקים שנבראו וחזרו ונשמתן של צדיקים שעדיין לא נבראו.- והעלני 


אצלו ותפשני בידו והעלני* אצל בסא הכבוד אצל מקום השכינה 
וגלה לי את כסא הכבוד-* והרא(י)ני* אותם הנשמות שנבראו וחזרו *י 


שהן מפריחות* למעלה מכסא הכבוד לפני הקב"ה.. וא"כ* הלכתי 


^f 


ודרשתי את הפסוק הזה ומצאתי בע'ש* ((ישעיה ג'ז פ')) כי רוח 9" 
מלפני יעטוף ונשמות אני עשיתי, ‏ = אלו הנשמות *=שנבראו 
בגוף הבריות של צריקים וחזרו לפני הקב'ה. ונשמות אני עשיתי 
אלו הנשמות-* של צדיקים שעדיין לא נבראו בגוף : 
yb‏ | | 
"wb eo y 9?‏ [= מלאך שר הפנים] || ?ל"בע | ya^5** yum?‏ 
ל והראני עץ | %®עשלהם 'neey 4» ypy? ynm yamna?‏ 
inserendum P‏ $ "כי רוח מלפני יעטוף' [אלו הגשמות 'שנבראו וגו'] | 5 גשמות ע 
13-13 לי" ב y‏ 

(oss em 
| פרק מ'ר‎ 
אד ישמעאל. אמרלי מטטרון *".- בא" ואראך נשמתן של רשעים‎ 
=ונשמות של בינונים-* היכן* הן עומדין. ונשמתן של בינונים היכןי‎ 
| מ'ד‎ 
עפ מש"ה [= טלאך שר הפכים] 2 בוא ע 2598 היאך ע‎ P 


פרק מ'ה נמ 
וסירועיהן= ד"ד* ופקודותיהםי“ ד'ד* ושופטיהם ד"די ושומריהם 
ד"די ומלמדיהם ד"די *-ומעמידיהם ד"ד וראש כולהם zy‏ 
וראשי ישיבותיהם ד"ד וקציניהם ד"ד* ונשיאיהם ד"ד* י=ומליציהם 
Boy's‏ ואלופיהם ר"ד *-ואדיריהם ר"ד-* וזקניהם ד"ד ומנהיגיהם-- 
וראיתי אדם ודורו =ומעשיהם ומחשבותיהם-י = ונח *-ודורו גי 
מעשיהם ומחשבותיהם-* ודור המבול *- מעשיהם ומחשבותיהם-55. 
ושם ודורו > מעשיהם ומחשבותיהם-*. נמרוד ודור הפלגה *-(ודורו) 
מעשיהם ומחשבותיהם-*. אברהם ודורו %-מעשיהם ומחשבותיהם-55. 
יצחק ודורו *-מעשיהם ומחשבותיהם-*, *-ישמעאל ודורו מעשיהם 
ומחשבותיהם-". יעקב ורורו "=ומעשיהנם] ומחשבותיהןם]*. aor‏ 
m‏ %-מעשיהם ומחשבותיהם-* שבטים ודור(ו)ן *-ומעשיהם 
ומחשבותיהם-*. ‏ עמרם ודורו *-מעשיהם ומחשבותיהם-*. משה 
ודורו * מעשיהם ומחשבותיהם-* -- אהרון +" ומרים = *-מעשיהם ד 
ומפעלותיהן-= *-נשיאים וזקנים מעשיהם ופעולותיהם. יהושע ודורו 
מעשיהם ומפעלותיה[ם]. שופמים ודורן מעשיהם ומפעלותיהן=*. עלי 
-ודורו מעשיהם ופעולותיהם-5, *-פנחס (מעשיהם) pn] n‏ -3 
אלקנה *-ודורו מעשיהם ומפעלותיהן-* שמואל *-ודורו מעשיהם 
ומפעל'-* == מלבי יחודה *-ודורן מעשיהם ומפעלותיהן. מלכי. 
ישראל *=ודורן מעשיהם ומפעל'-=. מלכי אומות העולם *-מעשיהם 
ומפעל'-*. "" נשיאי ישראל *-מעשיהם ומפעלותיהן-=. נשיאי 


ופורקיהם ‏ .2 | ?3 ופקידיהם ‏ 2 | 27% ועוזריהם וחפידיהם ונגידיהם והוריהם 
וחכמיחם וראשי מדרשים ע | 5-5 לי" ב ע 547% ומחשבותיהם ומעשיהם | * (ן פס 
מתושלח ודורו ומחשבותיהם ומעשיהם | yor we pati yaw ie‏ 
y m?‏ 9 ומחשבותיהם ומעשיהם | % ץ טסודורו מחשבותיהם ומעשיהם 
y «29»‏ 69 ודורה y ^ nm‏ 24—24 לי" ב y‏ 25-25 לייב oo y «96» y‏ שאול 
ונו' דוד וגו' שלמה וגו' ev y C‏ רוזני ישראל וגו' אלופי ישראל וגו' אלופי אומות 
העולם וגו' עשירי ישראל וגו' עשירי אומות העולם וגו' חכמי ישראל וגו' 


נח vb ph‏ 
היאך* אני יכול = להושיע את ימיני הנדולה *" במפלת* „pm by‏ 


v‏ באותה שעה קורא אותי *-מטטרון ואמר לי-* עבדי. טול אתה 


פרק מ'ה 


= 


u 


את הספרים וקרא את מעשיהם הר(ו)עים. מיד נוטל אני את הספרים 
וקורא את מעשיהם ונמצא'= לו בריתות לכל רשע ורשע *-ב'ב לו 
כריתות שעבר כל רשע ורשע כז וכן כל רשע ורשע-* על כל 
אותיות שבתורה. שנאמר ((דניאל מ' יא)) וכל ישראל עברו את 
תורתך. על תורתך לא נאמר אלא את* תורתך. שעברו *-מא' 


ועד ת'=* על מ" בריתות בכל אות ואות -. מיד בוכה" אברהם = 


יצחק = יעקב == [ואח"כ אומר להם הקב"ה. אברהם SAN‏ 
יצחק בחירי ויעקב] בכורי. עכשיו היאך* אני* יכול להושיען מבין 
אומות העולם. ומיד מיכאל שרן של ישראל צווח ובוכה בקול 
גדול ואומר* ((תהלים "א)) למה ה' תעמור ברחוק. 


97 והיאך 1 49 ע 69 להושיע את בני מבין חאומות ולגלות מלכותי בעולם לעיני הגוים 
y nonsi 99 — pope y (9‏ 2% ואומר לי yeaa‏ לי' ב ץ ‏ ** =ונמצאין 
naye nyy e‏ : להקר' כמןכן | * של תרהע | yassi‏ 7% מאלף 
ועד תי"ת |ז= תיו[ 7 שלשים ושש {ע * בכתע TOY pra coy E”‏ 
U 35‏ 1 איני ע 62( N3 eo y‏ 69 כמה שנאמר ע 


xX—XrveX‏ א 


א'ר ישמעאל. אמר לי מטטרון.- בא ואראך פרגוד של מקום שה'י 
פרוש[ה]? לפני ה[ק]ב"ה. שבל דורי רורות שבעולם* וכל מעשיהם' 


-בין שעשו ובין שעושים עד סוף כל הרורות. חקוקים בו> והלכתי 


והראני |ב]אצבעות* ידיו (ובאבי שמורה' + לבנו. דור Om‏ 
וראשיהם ד'די ורעהי* ר"ד ושומריהם. ד"ד ונוגשיהם ד"ד 
מה 

1 שהיא ץ | yom?‏ 5 העולם ץע | * מעשי דורות העולם (? | 5 באצבעות ע 
ל באב ץ לחק' | 1 שחורה ץ | ** לבנו אותיות של תורה וראיתי דור ודור ורוזניהם 
דור ודור ץ y amym s 10 va»‏ | 


ND פרק מ'ה‎ : 
[N3] 


מצוה (לן* [ידע הבר] *" רע ((קהלת ח' ד' וה')) 97( ואומר ((תחלים קד)) מה 
רבו מעשיך ה' *": 


MT Yy xd %‏ 9% 11 טס ידע דבך  aay E‏ % עפואומר מה גדלו מעשיך ה' 


פרק מו 

אד ישמעאל. אמר לי מטטרון.- = ריוחןי של כוכבים + שעומרים + 
ברקיע בכל-* לילה ולילה בועמו* של מקום. והיכן הם הולכים והיכן 
הם עומדים.- הלכתי אצלו ותפשני בידו+ והראני את כולן באצבעות 3 
ידיו. והם עומדים* בניצוצותי שלהבת כביבות' מרכבותו* של 
מקום . מה עשה ממטרון  .‏ באותה שעה הכה כפו אל כפו והפריד* 
את כולן ממקומם. מיד פרחו == בכנפי שלהבת ועלו* ונסו* בד' 
רוחות כסא המרכבה. והיגיד *" *-שמו' של כל א' וא'- שנאמר 
(תחלים קמז ד)) מונה מספר לכוכבים *-כולם בשם-* יקרא. = 
מלמד שהניח הקב"ה *- שם לכל א' וא'-* .= וכלם נכנסים = במנין גי 
רהמיאל המלאך לרקיע* השמים לשמש את העולם ויוצאים במיוניזוף 
Dopo‏ את הקב"ה בשירות* ובתשבחות כע"ש me aan)‏ (( 
השמים מספרים כבוד אל *".- לעתיר לבא חוזר* הקב"ה *-ובוראם ל 
חדשים-* שנאמר (איכה ג' כג)) חרשים לבקרים **. והן* פותחין 
את פיהם ואומרים שירה. ומה השירה= שהם* אומרים , *" ((תהלים 
ח' ד')) כי אראה שמיך 69 ; 
YD.‏ 
sa oo y 9"‏ ואראך 1 רוחן ע ‏ 75 שעמוקים ברקיע וכל 5 באמו ץ [באומר 011] 2 ?: 
באימתו yard? yor?‏ %בניצוציץ YaııT‏ 5 מרכבותיו ( = 9 n'ubcsy‏ 
ותפרית y‏ — 1 [קפ6ממקומן | baya Yan yn?‏ 5-5 כל 
אחת ואחת את שמותם ואת כגוים ע 16716 555 MT y nov‏ 11-17 $55 
כוכב וכוכב שם ץע | |" ע>6פעל ידי | 5 ברקיע ע | % במנין ץ = 5 בשירים ע 
225 ע פפומעשה ידיו מניד הרקיע % לי" ב ע ‏ 8-4 ועוזרן ע ‏ % עפרבה אמוגתיך 
*אקע | Yaa ymw?‏ ""עפשאמר | may‏ 


I 


——À 


D‏ פרק מ'ה 

אומות העולם*-מעשיהם ומפעל'-*, ראשי ישיבות ישראל *-מעשיהם 
ומפעל'-*, ראשי א"ה %-(ודורן) מעשיהן ומפעל'-5, *-רוזני ישראל 
(ודורן) מעשיהן ומפעל.. אלופי ישראל (ודורן) מעשיהם ומפעלותיהן. 
אלופי א"ח (ודורן) מעשיהם ומפעלותיהן-*, אנשי *-השם בישראל-% 
= (ודורן) מעשיהם ומפעלותיהן-= = דייני ישראל *-(ודורן) מעשיהם 
ופעולותיהן-* דייני או"ה *-(ודורן) מעשיהם ומפעלותיהן-* מלמר 
תינוקות בישראל* *-(ודורן) מע ומפעל'-* מלמדי תינוקות באו"ה 
wyo (mne‏ ומפעל'-* מליצי ישראל *-(דורן) מעשיהן 
ומפעלותיה|-* מליצי או"ה* *-(ודורן) מעשיהם ומפעל'-* וכל* נביאי 
ישראל *-(ודורן) מעשיהם ומפעלותיהן-* וכל* נביאי או"ה**-(ודורן) 


מעשיהם ומפעלותיהן-*.- וכל קרב ומלחמות* *- שעושין אומות 


[העולם] 
(ישראל)% בעם ישראל-* בימי מלכותם וראיתי משיח בן יוסף ודורו 


*-ומעשיהם ומפעלותיהן-* שעושין עם* או"ה. וראיתי משיח בן דוד . 
ודורו וכל = קרבות ומלחמות ומעשיהם-* ומפעלותיהם שעושים* 
עם ישראל בין לטובה בין לרעה. וראיתי כל קרבות ומלחמות שגוג 
ומגוג עושים *-עם ישראל-* לימות המשיח. וכל מה שהקב'ה 


יעושה עמהם לעתיד לבא.. ושאר כל פרנפי הדור וכל מעשה 


הדור בין שבישראל בין שבאו'ה. בין שנעשו* pa‏ *-שעתירין 


להעשות לעתיד-* ער דורי דורות עד מוף = חקוקים (ש)בפרגוד* 


נולבסוף DIS‏ 
של מקום. ואני ראיתי בעיני את כולן *-[ולכסות שראיה]-* פתחתי 


פי ואמרתי בשבחו של מקום: באשה* דבר מלך* שלטון ‏ שומר 


% לי ב ץ |הרי ב' ]| 9-9 שםישראל{ע ‏ % עפפאנשי שם אוטות העולם וגו" 
*=ישראל{. ‏ =*שלאומות העולםע{ ‏ 9 yw 3  y^n?*‏ *ל בע 
% אומות עץ | 7 ומלחמה (ץ 2 = 5 להקר': ‏ העולם' | 5-5 שאומות העולם עושים 
עם ישראל | %-% וכל מעשיהם ץ | % שם (ץ | *-% קרב ומלחמת מעשיהם ע 
9 שהן עושין ץ ‏ 8-4 לי ב (ץ ‏ * yom‏ 6 ב 7 שעשו ט ‏ 5-5 שעושין 
לעתיר לבא (ן (ץ ₪9 כולם * על פרגוד ע 7 ולבסוף שראיתי ע 
[MT =] Y wss ™‏ המלך ץע | *" [פפוגו' 


פרק מח 4 aD‏ 


מיני זיו מאורות מבהיקות* ממ" שבה נבראו תתקנה רקיעים. 
שאפ'* שרפים ואופנים אינם (ראשים)* * בה עד שיגיע? יום הישועה* 
= לבא .- והלכתי אצלו ותפפני בידו והעלני בכנפיו והראני [אותח] ב 
בכל* מיני שבח רנה ותהלה שאין פה יכול לומר שבחה ואין עי 
יבולה להסתכל בה. מפני רוב רבותה ותושבחת(א)= ויקרה 
mma»‏ ותפארתה = ==ולא עוד-* אלא שבל נשמתן של imp‏ 
שהם זוכים ורואים בשמחתה של ירושלם הן עומדות אצלה ומקלסות 
לפניה ומבקשות רחמים מלפניה ואומרות* ג' פעמים בכל יום. עורי 
עורי לבשי Sm] ym ny‏ ((ישעיה כ'א מ)) וכע"ש [שם פג יב] 
מוליך לימין משה זרועות" תפארתו < באותה שעה היתה בוכה ל 
ימינו של מקום [ומושבות]* ויוצאות ה' נהרות של דמעות מחמשה 
אצבעותיה. ונופל[ות* לתוך הים* הגדול ומרעישו[ת] [את]% העולם 
בולו* בע"ש ((ישעיח כ'ר יש)) רועה* התרועעה הארץ*. פור התפוררה 
ארץ * מוט התמוטטה [ארץ]*-* נוע תנוע ארץ כשבור והתנודרה 
כמלונה. ?€ ה' פעמים כנגד ה' אצבעותיה של ימינו הגדולה 
וכשרואה הקב"ה שאין צדיק בדור ואין חסיד בארץ ואין צדקה ה 
| בידי אדם ואין איש כמשה ואין מפגיע כשמואל שיבקש* רחמים 
מלפני המקום על התשועה *-ועל הגאולה ועל מלכותו שתגלה 
בעולם כולו ועל ימינו הגדולה-* שיחזיר אותה לפני'* לעשות בה 
תשועהגדולה= לישראל = מיד זוכר הקב"ה צדקתו *-וזכותו ורחמי"-= 4 
וחסריו" של עצמו. ומושיע לעצמו את זרועו הגדולה ותפמוך לן *:י 
* מובחקות ‏ ? = ממנה (ן " = שאפאילן ‏ * = רשים. .2 .2707 שש {: רשאים 
** 9 להסתכל | הגעת ‏ * תשועה ץע | ^9 yos? wnjyoesy‏ %ליבpע‏ 
tt‏ תושבחתה ץ yas IB ë yet spm‏ \אומרין ע | 5 (בצע 
בכ'י) לחק' כמו למעלה = * וכעניןע = 1 זרועע לחק' = 5 (בצע בכ'י) 1+ ומושכות 
ynam!‏ "ימע yama (van yes)‏ הרע ע לחק': רעה: 
* ארץ ע ‘pr‏ 'הארץ' = 5 (בצע "nesy yar M25 (vos‏ שבקש ע 
yy “9h 29-29‏ 9 לפניו(ן ppal‏ 32-32 לי בע וחסדוורחמיוע בל 


סב פרק מז 
פרק מז R$‏ 
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ונלהטיםי באש של קוניהם ובלהב של בוראיהם במקומות* רוח 
. סערה ומנשבת עליהם ומושכת* אותם לנהר דינור ונעשים שם 
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/ מקום ואמרתי *גרולים מעשיך ה'"* ((תהלים צ'ב \' עם קי'א ב')); 
מ'ז | 
גד לי ב ץע * 69 משרתים. להק' 5 מאשו עץ ‏ %* שהן יוצאין ל = 5 לי בע 
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(תהלים צ'ב ו') o o o‏ = | 
פרק מח 4 


אד ישמעאל. אמר לי מטטרון- בא ואראךי את ימינו של 


AMD 
?ידע | %בצעבכי  5* בהמ"ק ע‎ yan} 


פרק AMD‏ סה 


הגוים" וראו כל אפפי ארץ את ישועות" אלהינו. ואומר* ((דברים 
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למלך על בל הארין. 
9 כל העמים ע. ‘pnd ‘oman oo‏ 'להק'"ישועת"MT‏ 5 לי ב ע = עפפוגאמר 
פרק מח 3 

: [ey mmn N] : [3] 


+ אלו שבעים ושתים שמות כתובים על לבו = אלו שמותיו של* 
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+ [הכא סוף פרק הזה לפי כ ולאחר' הזאת פרק מ"ח 6] | ועמודי 3 להבה 
OB‏ 


CD‏ זךזפ 99 ע' שמות יש לו לחקב"ח בפירוש ושאר שלא בפירוש אין להם חקר ואין להם 
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העולם. וזה חיה ח"ו מעט התועלת ורבה הנזקים P‏ עפ בכמה כתרים של צדק 
ל לחבה זך | * [7 69 בכמה כתרים של pra‏ * בזק [זחוע = 
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ymae‏ להבעמריע 


5 OHB III 


סר פרק AMD‏ 


צדקתו כע"ש (ישעיח לכש מז)) וירא בי אין איש. במשה שה" 
מבקש רחמים כמה פעמים במדבר על 'שראל וביט(0)ל* את הגזירה" 
מעליהם* - וישתומם* כי* אין מפגיע. בשמוא שפגע בהנקזב1ה] וקרא - 
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' בע"ש ((שמואל א יב יז)) הלא קציר חטים היום אקרא אל יי = ולא 
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הקב"ה באָותה שעה. עד מתי* אצפה לבני אדם* לעשות (בצדקתה )9 
תשועה (כ)זרועי". אני בשבילי ובשביל *-זכותי וצדקתי-* אושיע את 
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*=שיהע | *ובטלע | " הנדות ע | * מעל ישואל ץע — y2^959‏ 
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ל אוכלין ע | 72 זה .777 MT ym ns:Zy yw‏ 


CMS פרק‎ 


]>[ 
() ושל מטה > ומסרתי לו חכמה 
ובינה יותר מכל המלאכים וקראתי 
שמו יה קטן ששמו בגימטריא 
ע"א. וסדרתי לו בל מעשה 
בראשית ועשיתי לו גבורה יותר 
מכל מלאכי השרת, שלום רב 
לאוהבי. [סוף] = 

= למל | 
(ג) פקדתיו על כל אצרות שיש לי 
בכל דקיע ורקיע ומפתחי כל א' 


(ד) וא' מסרתי בידו > ועשיתיו משרת 


לכסא כבודי לכלכל ולסדר חיות 
הקדש לקשר כתרים להלבישם 


m‏ והדר. להכין להם מושב 


בשבתו על כסאו לרבות כבודו 
במרום . 


שעורו של כסא. ע' אלף פרסא' של אש 
ומפרתי לו שבעי' מלאכים כננד ע' שמות 
הסובבים את הכסא והפקדתי לו כל פמליא 
של מעלה ומסרתי לו חכמה ובינה יותר 
ממלאכי השרת וקראתי שמן י"וד ה"א 
וא"ו ה"א הקטןוסדרתי לו כל פדרי בראשית 
ועשיתי לו גדולה יותר מכל פמליא שלי ס 6 ס 











| 
* לראש הדברים האלן אית בלמ: בא"ב 
דר' עקיבה מסר למטטרון הוא חנוך בן 

ירד כל גגזים. פקדתיו וגו' 


סו 


[א(זחפ)] 
Baym‏ %-לשמי מרום-. 
שנאמר. עלה אלהים בתרועה 
י"י בקול שופר ((תהלים מז ו)) = 


ולקחתיו*. לחנוך בן ירד מביניהם 2 


והעליתיו בקול שופר am‏ 
%-לשמי מרום-* לחיות לי לער 
T ay‏ 9« חיות שבמרכבה לע"ה <> 
פקדתיו על כל גנזים ואוצרות שיש 
לי בבל רקיע | ורקיע ומפתחי 
(ש)כל* א' וא' משרתים* בידו .- 
*-ושר על כל השרים-* עשיתיןו5 
משרת | לכפא | *-5-הכבוד 
[ְושמתיו על] היכלןי]-5 ערבות 
לפתוח לי* דלתותיהן וכסא)-< 
הכבור לפלסל ולסדר חיות הקדש 
*-קשרים בראשם-* ואופני הדר 
לכתור להם ny‏ וכבוד. וכרובי 
הוד להלבשם **...[הדר] ובזיקי" 
זוהר להזהירם* זיו זוהר שרפי 
mand‏ לעטופם* גאוה וחשמלי 


* ובתרועה ן %-* למרומ זך] * לקחתיו ח 
%ובתרועה nm‏ ועד חפ 19 oh‏ 
05529[ — *מפרתיחן | 35 ושמתיו 
שר על כל השרים זה ל ועשיתיו זח 
9 כבוד חיכלי זר 4523 orn. 2% m‏ 
addit.‏ 7 לקשר בראשם כתרים זה 
ולהקר' כמו כן 99 בצע בכ"י GOP‏ 
mrata? mpn?‏ 
29 להתעטפם ח. להתעטפ' ן 


'eno m 


~ 
x2 


-i 


x 


סו פרק מ'ח 8 
[א(זהפע)] 

3 ובברקי* אור ובמראה חשמל = ונותנים להם כבוד ועונים= וקראים 

לפניהם קקק = וגוללין" אותן בכל רקיע = כבני מל(א)כימיי 
אדירים ונכבדים וכשמחזירין אותן (בכל') אל מקומם* כסא הכבודל . 
כל חיות* שבמרכבה פותחין את פיהם בשבח בכבור* שמו של 
הקב"ה ** בשבמל"ן 9% 
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י"ה שם הגדול במקום אחר כתובין. [אלף אלפין וגו'] 


D c פרק מ'ח‎ 

[כ]: 

(f)‏ אחזתיו ולקחתיו ופקדתיו. זהו 
חנוך בן ירד ששמו מטטרון * 

8 ונטלתיו מבני אדם : ועשיתי לו 
כסא כנגד כסאי. וכמה שיעורו : 
של אותו כסא. שבעים אלף 

(ט) פרסאות של אש = מסרתי לו 
שבעים מלאכים כנגד אומות 
והפקדתי לו בל פמליא של מעלה 


| [א(זחפע))]: 
אלף * אמר? הקב"ה * איברתין* + 
לקחתיו = פקדתיו-* | למטטרון 
עָבַדי שהוא א'* מכל בני מרומים 
"ou‏ אברתיו* בדורו של אדם 
הראשון, = וכיון = * שנפתבלתי 
באנשי-י דור המבול my‏ 
מקולקלין* ובא סילקתי שבינתי 
מביניהם והעליתיה* בקול שופר 


מ'ח 6 
1 אחר נוטח' כ בפרק מח B‏ (שמותיו של yar? | peio D‏ 5אי"ב ע 
הקב"ה). + 'איברתיו "לקחתיו "פקדתיו MT‏ 


ודא איהי מה שנמצא במערכת האלהות 
רת Yep‏ עד קי'ט: אמר בהגדה בחנוך. 
הפך בשרו ללפידי אש ואמר בו אחזתיו 
. לקחתיו מבני אדם אידרתיו פקדתיו זה 
חנוך בן ירד ששמו כשם רבו. לקחתין 
מבני אדם ועשיתי לו כסא ככסאי. וכמת 


-9 שהסתכלתי בבני זח 


* עברי זחע %א'א'זח. אחד מיוהד ע 
"ל"בע. סוף ע בבית המדרש 5 איברתיו 
זח* (במערכת האלהות: אידרתיו) 

10 מקלקלים 
Mi‏ 1 לחק'(ו)באתי. אבל זח! ובאים 
ל ועליתי זרז 


* זוה מהכי בכל מקום כ'ד זחפלט יפרם 2 לבדו 


c mb pub 

[א(זחפלט)] | 
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דין בבל" פמליא *-של (ב)מרום-% וכל שר ושר העמדתי לנגדו ליטול 

ממנו" רשות [לעשות]* לו 3339« y‏ שמות נטלת' משמותיף טי 
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סט 


2 


- 
< 


' ולהשפיל 


> וכל ץ, ma^‏ 


להם בכל לשון *-פקורי דברי-= 
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DIN‏ עדי ארץ 
ולהגביה שפלים עד מרום*** 
ולהכות | מלכים**% | ולהבניע 
Don Dann "am‏ 
ורוזניםיי* = והוא מהשנא 
עדנייא. וומנייא מהעדי" מלבין 


ומחקם מלכין 3m‏ חבמת[א]* 


לחכימנין]" ‏ ומנדעןא]* ‏ לידעי 
בינה. והפקדתיו לגלות  om‏ 
v» "pe p nuo‏ 
כן יהיה דברי אשר יצא מפי. 


לא ישב אלי Dp‏ כי אם 


5 כאשר זח eom M‏ פס מבחוץ 


[א(זחפ)] | 
ולהשפיל *-[בדברו גאים עדי 
ארץ ולהגביה]-* בשיח שפתיו 
[שפלים] * -עך מרום- להכות 
[מלכים]" | בדברתו* להכיר 
מלכים ממסלותם*, להקים רוזנים 
על ממשלתם. שנאמר (דניאל ב' 
כ'א)) והוא מהשנא עדניא וזמניא, 
= ליתן חכמה לכל *-חבמי 
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ומנדעא לי(ו)דעי* בינה. לגלות 
להם רזי דברי להורות להם גזרת 


5 לישב | זחלט .7 ?: לשבת עליו ו- 


= שרי aa M omav sw hy‏ % (בצע)פס 
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* (בצע) מלכים ןח באמרתי זח. ואחרי זאת פ= : 'להכניע רוזנים וזדים בדברותי" 
* ממלכותם ך ‏ *% ]7 69 מחעדה מלכין ומחקם מלכין [111] = %-% מלכי עולם זז 

py yum‏ | % למביני ץח o peni sabon ameo SP‏ לידעי זרז 


סח פרק מ'ח 6 
en] |, mb‏ 


? 
(o)‏ ורום קומתו בתוך כל רמי הקמות ‏ אורה לאורם* נהורא בכל שחר 


ע' אלפים פרסאות. והרביתי ושחר, להכין לי מושב בשבתיי 


ו) כבודו כהוד כבודי.- וזוהר עיניו על *-כסא הכבוד וליקר ולרבות 
ו) כזיו כסא הכבוד.- לבושו הוד כבודי במרום עוזי-* Se‏ ברזי 


והדר עליונים וברזי תחתונים-רוממתין] 
נכלם . רום! | 


*-על(בל-5, תרום* קומתו*-בכל 
ר()מי [הקומות]-= ע'* אלפים 
פרסאות. גדלתי*-כפאנו]מהנו)דר 
DANN‏ 

כסאי-" והרכבתי* כבורו מהור 
ep]‏ הפכתי בשרו *-(אש 
וללפידיז 

ואלפים) אש-% וכל עצמות wy‏ 

נושמתי מראה] 

לגחלי אש (ובמראות)* pyy‏ 
כמראה הבזק* ואור עפעפיו כאור* 
לא נעדר. הבהקתי פניו כמו* זיו 
השמש [וזוהר]* עיניו כזיו כסא 


g 


- 
— 


הכבור*.- שמתי לבושו 49 הוד 4 


והדר. וכסות מעילו פאר וגאוה*", 

[א(זחפלט)] 
כלילי= כתר מלכות* שלי* תק על ת ק פרסאות* ונתתי עליו = מהדרי 
ומהודי-* ומזיו כבודי ש(מ)על* כסא הכבוד. m= Syne‏ 
הקטו)ן-* שר הפנים ויודע רוים וכל "* [m s]‏ גליתי לו כאב* וכל סוד 


9 להתעזרם זה | 1 בשבבתי 7 %-% כפאי בכבוד ויקר לראות כבודי במרום עוזי זדז 
92 [ְךן פס מסרתי לו חכמה ובינה להסתכל 3% עליכם ור 2 ? : על כלם monit‏ 
(בצע) בתוך כל רמי הקומות | | * שבעת ep‏ 7-7 כפאו מהוד כסאי זח 
38 והרבתי ז ® (בצע) כבודי Pi‏ 585" | %-% ללפידי אש זה | 5 ושמתי זח 
* מראיו זח | Pos‏ * באור 5 * באור ]. באור ₪ | * [בצע] וזוהר זח 
pma57‏ —— ]ך]פשכבוד | *"" זך]פסועון | %% 2 ? וכלילן | % מלכותו למ 
51 לי' ב למ 52 psp‏ 53-53 מהודי ומהדרי זחלט 54 שעל bom‏ 55 קראתיו 
ז. וקראתי למ %-% בשמי ידו"ד הקטן זח. בשמי יי תקטן mimesm 9» nb‏ 
M) ansa *‏ כאהוב למ 


פרק מ'ח 6 > עא 
ober]‏ 


((ישעיחו ב'ח ט')) ואת מי יורה דעה ואת מי יבין vss SU‏ 
מחלב עתיקים= משרים: 


4% שמועה וחלט MT‏ 
פרק pns‏ 
)5( 
pyw‏ שמות ‏ יש 
לממטרוןיינערנאמןי' 
יי הקטןיי = ונקרא 
= נננזגאָל מפני שבל גנזי 


וי 


חכמה מפורין בידו > 
ג ובולם נפתחו למשה 
ע"ה בסיני שלמדו לו 
במ' יום כשמטמרון 
עומד. תורה בע' פנים 
של ע' לשון, נביאים 
ya‏ פנים של "y‏ 


MT ob עתיסי‎ 


O = O = O = O 


[א(זחפ)] 
ע' שמות יש לו למטטרון שנטל הוקזב"ה + 


משמו וחניח לו - ואלו הן: =יהואל יה . 
יהואל. יופיאל. ויופפיאל - ואפפיא - ומרגזיאל. 


גיפויאל - פעזיאל - עעה - פריאל - טטריאל . 


12 13 14 15 16 17 8 
טבכיאל . או. יהוה-דה?-והיה- עבר דבוריאל. 
19 20 21 25 
עפעפיאל - ספפיאל - פצפציאל - סניגורוי : 
23 24 25 26 27 
מטטרון - סוגדין : אדריגון? - אסום - פקפם - 
28 29 30 31 32 
סקטם - מיגון - מיטמון- מומטרון" : רוספים : 
33 34 35 36 37 
קינות - חטטיה . דגזיה . פצפיה - אבצכניה : 
38 39 40 41 42 
מזרג[יה]. ברד[יה]. מכרכך. מצפרד. חשגנית]. 


43 44 45 46 47 
חשבניהן. מטרטטט: בצירים. מיטמון. טיטמון. 


48 49 50 51 52 53 54 55 56 
פסקון . צפציה - זרח . זרחיה . אבא . ביה - הבהביה - פלט - פלטיה . 
57 58 59 60 61 62 63 64 
רברביה . חס. חפיה - טפטפיה - תמתמיה - צהציה - ערעוריה - עלעליה : 
.65 66 67 68 69 70 71 

בזרידיה . סתסתכיה - ססריה - a am‏ ערימיה - סבהיה : 
72 73 74 75 76 77 78 

סביבבהיה*-סמכם. יהפיה-צצביב(ה)יה-צבכצביה- קלילקליה - כיההה: 


Dnm 


שמותיו של ממטרון לא היה נדפמין ב ופ חוץ מן פנגסגיאל 


2 רהו 


* או אזריגון * או מימטרון | אומנרטטט ‏ (או כביבדהיה 


* The text of למ‎ continues on next page. 


cmp פרק‎ y 
[rw] l [2b] 
oma myn) עשה את אשר הפצתי. אעשה דין משפטי.- שנאמר‎ 
יא). כן יהיה דברי אשר יצא‎ Sow לא נאמ' אלא עשה מלמד‎ 
דבר ורבר וכל שיח ושיח שיצא מפי. לא ישוב אלי ריכם כי אם‎ 
מפי הגבורה עומד מטטרון שר עשה [וגו'] *"* אעשה לא נאמר‎ 
הפנים ועושה הוא בעצמו ומקיים | כאן" [אלא] כי אם עשה. מלמד‎ 
שכל דבר ודבר וכל שיח ושיח‎ v נזרותיו של הקב"ה‎ 
שיוצא מלפני= הקב'ה עומד‎ 
מטטרון ויעשהו* ומקיים גזרתו‎ 
.. של הקב"ה‎ 
[SRN] 

p>‏ *" [והצליח את] HYN‏ שלחתיו ((שם)), אצליח* לא נאמר אלא 
והצליח מלמד שכל גזירה וגזירה שיוצאה* מלפני* הקב"ה על אדם 
וכיוון שעשה תשובה אין משלחין אותה" *- אלא על אדם רשע-% 
אחר שנאמר (משלי "א ח)) צריק מצרה נחלץ ויבא רשע תחתיו s‏ 

[א(זחפלמ)9] 

ג "ולא עוד אלא שכל5:-9* יום ew‏ ישב מטטרון ג' שעות *:-בשמי 
מרום-** fp‏ כל אותם *% עוברין שמתו במעי אמן, HHO)‏ 
שרים שמתו על שדי אמן. ותינוקות*י של בית רבן שמתו על 
חמש"! חומשי תורה. ומביא*! אותן תחת כסא הכבוד ומושיבן 
mmm mss mas‏ תבורות ואגודות אגודות סביבות פנים" ומלמדם - 
תורה וחכמות! ואגדות! ושמועות! ומסיים להם תורתם! שנאמר 
99 וח את ws‏ חפצתיוגן' ‏ %ליבוחת 7 pepe‏ % ועושחו מעצמו זה ./ 
3 ז[ך טא ןהצליח את .2 | % ומצליח pp‏ * שיוצא זח' | 5 מפי זח | ams?‏ 
% לפורענות לו אלא משלחין אותו לאדם זךן ‏ % פרק חדש ב לט 0 בכל למ 
שבכל pT‏ | 1935 לי ב למ | 5 וכותב למ 9 זחפפהנשמות של. למ 
השמות של 'ושל יונקי זחלט ושל תינוקות חן "ליבות ואביא'ח 


5 פניו זחלט .7  ?‏ 5% וחכמה Armen Mami mom‏ 25 ספר 
תורה 253nmn eb m‏ * הכי סוף מח 6 ממש ומח שאחריו אינו אלא הוספות 


Ay pna פרק‎ 


| [אמחפ)]‎ kr) 
במתנה כולם ותוספות. וכלם נתנו* לו למשה במרום‎ 
| >. כבראשונה. שנ[אמר] | בסיני‎ 
(דברים = ד)) ותנם אלו ע' שמות מעין שם המפורש ל‎ 


"י אלי. ואחר כך שבמרכבה שחקוקים* על כפא ayaa‏ 
נתקיימה לו. שנ' שנטל הקב"ה משמו המפורש omm‏ על 
(מלאכי ג' כב)) זכרו שמו של ממטרון. ע'= שמות שלו שקורין 
תורת משה עבדי וגו'. | בהם *-ממ"ה ב"ה* [מלאכי s- [B pyn‏ 
--סוף ללט:- בשמי מרום. וכ"ב אותיות* שבטבעות] 
אצבעו (נחתם) שבו = פיתק'" שרי מלכיות שבמרום" [במלכות 
בממשלה]* [בזרבות ובגדולה. [ושבו* מתחתמין פיתק'* מלאך 
המות ופיתקי של כל אומה ולשון*.. [אמר]* ממטרון מש"ה מלאך ו 
שר התודה ומלאך שר החכמה ומלאך שר התבונה *" ומלאך שר 
המלאכים* ומלאך שר הרוזנים, *-ומלאך שר הכבוד-* ומלאך שר 
*-הרמים והשרים-* והגבוהים רבים ונכברים שבשמים ובארץ- ח' ' 
אלהי ישראל הוא עד [לי] "* בדבר הזה* כשגליתי* רז זה למשה 
רגזו* עלי בל חיילי מרום שבכל רקיע ורקיע. אמרו לי מפני מה ל' 
[אתה] מגלה רז זה לבן* אדם ילור אשה ובעל* זנב* ובעל* טומאה 
om‏ ובעל* "-טיפה סרוחה-". רז שנבראו [בו] שמים וארץ ים ויבשה 


nse שחקוקה זרז % הכבוד זה‎ 9 m a^»? נאמרו זר‎ o 
ומלאכי השרת | 333% .7 מלאכי‎ 1T eum supra ut 7. (53 ys3) 9. mp n'3pn ?? 
“MS | השרת את ממ"ה ב"ה | % חותמות זה | % שטבע זך] 27: שבטבעת‎ 
(נתחתמו) כל פדרי רקיע ערבות ובו מתחתמים | 7 פתקי של זַך] | 5 (בצע בכ"י)‎ 
ובו זד]  %פתקי שלןרן %ומלכות זה 5 (בצע בכ"י)‎ 9 supra ut MY} cum 7 
המלכים זךז — 4-6 לי"‎ % Sonn aw ז7 6 מלאך שר הכבוד ומלאך‎ "* ar אמר‎ 
or am השרים. מלאך שר הרמים ן. המירים רמים ד‎ 5 ma 
שכשגליתי זח % רעשו זח  1 לבני זח 5 ובעלי זח  5 מום זה‎ * mpm 8 
ובעלי זחן  ** זה בעלי דם זיבה | * ובעלי זה | 7-7 טיפות פרוחות זז‎ * 


| 


D T5 p"b עב‎ 
[א(זחפ)]‎ 


79 80 81 82 83 84 85 88 ה 
ההיה . וה . והיה . זכיביה . טוטריסיה . סוריה . זה . פנירחיה . זעזיעה .- 


88 89 90 91 .92 93 94 95 
גל רזיא - ממליכיה - עטטיא - עמק - קמיה - מכפריה - פרישיח - שפם - 


96 97 98 99 100 101 102 
גביר - גבוריה - גור - גוריה - זיו - אוכבר - יהוה קטן על שם רבו בי שמי 
103 104 5 ו 
בקרבו [שמות כ' כא] רביביאל - טומיאל-* סגנסכיאל* שר חכמה*> 
נגנזי חכמה מסורין] 
ולמה נקרא שמו סגנסיאל*. מפני שכל +-(חכמה מפורה)* בידן> 5 
וכולם נפתחו בו למשה בפיני" עד שלמדו *" במ' יום כשהוא5 4 
עומד [בהר] **. תורה* בע' פנים של ע' לשון *. חלכות בע' פכים 
של ע' לשון, "- שמועות בע' פנים של ע' לשון. הגדות בע' פנים של ע' 
לשון. תוספות בע' פנים של ע' לשון-"- וכיוון *-שכלו עליו זי 
לפוף-* מ' יום שכחםי כולם בשעה אחת עד שקרא »9 הקב"ה 
]25[ [אזחפ) 
לשון. כתובים בע' ליפפ"יה =-שרה של תורה ונתנו= לו 
פנים של ע' לשון > למשה במתנה שנאמר ((דגרים *ד)) ויתנם 


וביון שכלו עליו מ' יום ‏ ה' אלי. ואחרי כך נתקיימה לו. ומניין 


נשתכחולוכולןבשעה שנתקימה לו שנאמר (מלאכי. ג' כ')) 
אחת קטנה. קרא זכרו תורת משה עבדי, = תורת משה 
הקב"ה ליפיפ'יה שר אלו תורה נביאים כתובים. חקים. אלו 
של תורה ונתן לו (ה)הלכות*ושמועות. משפמים. אלו הגדות 


5 פננזגאל זח | 1 ההחכמה זך] | 5 פגנזגאל זח — 75 גנזי החבמה כולן מסורין ז. 
החכמ' כולן מסורין ח | 9 לי ב זח ‏ 5 מפיני זֶח > papm‏ 5 כשחהיה זה 
99 והפנהר * התורה זך | %%זחפגביאים וכתובים הלכות ואגדות שמועות 
תוספות וכולם בשבעים פנים של שבעים לשון. נביאים בע' פנים של ע' לשון כתובים 
“pa‏ פנים של ע' לשון ‏ = שמועות ותוספות בע' לשון של ע' פנים Mm}‏ 15-35 שעלו 
לו סוף זה נשתכחולוזח peony‏ 3-51 שר של התורה זה 5 וגתן זה 
% בידו זר CP‏ זה oo‏ אשר צויתי אותו בחורב אל כל ישראל חקים ומשפטים 
aims mae‏ 


ער mE‏ פרק מ'ח כ 
הרים וגבעות. נהרות ומעיינות. גיהנם. אש וברד. ג"ע ועץ החיים. 
ונוצרו בו אדם וחוה* ובהמות* וחיות" השרה ועוף השמים 
ודני הים = ולויתן ורמשים ושקצים שרצי** הים רמשי מדברות. 
ותורה= וחכמה ודיעה ומחשבה ובינת* עליונים וראת שמים. 
ומפני מה אדני* מגלה לבשר ודם*-הממקום רשות ועוד נטלת 
רשות. שמות המפורשות מלפני'-* יוצאות בברקי אש "" ובחשמלי 
ל להבה .- ולא נתקרר'* דעתם* עד "-שנזף בהם הוק]ב"ה והוציאן 
נבנזיפה]" מלפניף. (חַאומר" להם. ON‏ רציתי ואני חשקתי ואני 
פקדתי ואני מסרתי למטטרון עבר" בלבר, שהוא אחד "-מבני 
" מרומים-* .> וממטרון "-מוציא אותם-* מבית גנזים שלו" *-ומסר 
אותם-" למשה ומשה ליהושע ויהושע לזקנים וזקנים לנביאים 
ונביאים לאנשי כנסת הגדולה ואנשי כנסת הגדולה לעזרה *" ועזרה 
הסופר להלל הזקן, bbm‏ הזקן לר' אבהו ור' אבהו לר' זירה* ור' 
זירה* לאנשי אמונות* ואנשי אמונות* *" להרהר* = ולהתרפות 
בן *-בכל חולה"* המרגשת-* בעולם. שנאמר (שמות פז ((Y»‏ 
ויאמר. אם שמוע תשמע לקול* ה' אלהיך ו[הישר* בעיניו תעשה . 
והאזנת למצותיו ושמרת כל חקיו. כל המחלה אשר שמתי במצרים 
| לא אשים עליך. כי אני י"י רופאך, (*-תם ונשלם שבח לאל בורא עולם -%), 


א ל בזח 5% ובהמה זךח | * חית זה | 6D‏ ובהמות 9זח להק | 59 שרפי ן 
ompbapre9 Ap ann ©‏ =בתזה m uns‏ *-"זה אפותי 
להם. מפכי שנתן לי רשות חקב"ה ועוד נטלתי רשות מכסא רם ונשא שכל שמות המפורשות' 
זֶךן 9 וב[ב]זיקי זוהר | % נתקררה [ֶח 2 | 5 דעתןזח || 7-79 שנזפן זה 
1 (בצע בכ'י) נופח' כמו זד 72 מלפניו זד ‏ 5 ואמר זה | * עברי ץח | %-7 מכל 
My omb aa‏ %-6 ליב זך] | " שליזח | 5% ומפרו זה | "" [ 9 הסופר 
80 זרא ז[ח | 1 דירא op‏ * אמונה oP‏ % אמונה | 699 זד 59 לבעלי אמונה 
ann 8‏ בו | 9% כל החלאים המתרגשות לבא זה *"7 2 ? חלי, 
חולי | % בקול זך] | * וחישר זה ןז || 9-9 ל ב זה 


o eo e o eo 


PART IV 
INDEXES 


I. INDEX TO THE HEBREW TEXT OF Cun. 3-484 
(EXCLUDING 153, 22BC) 


(à) GENERAL INDEX (VOCABULARY) 


T ^ noun 


N 


38 457 אבות 447 
אבד* אבדן 47 
(פיעל) אבדן *4 לאבד 26% 

447 228 

אבל אבלן 447 

אבן 5% 18% 26% אבנים; אבני ?12 
2213 2567 !34 423 

אבר אבריי *15. 

אדיך 101 201 221 261 אדירים 41 281 
אדיריהם: 45% 

DTN‏ 46 ?11 ?31 445 485:8 אדם הראשון 
1 ; 


אדן אדניתם 381 

אדרת 39% 

אהב* 121 131 אוחבי (שלי) 4419 

אחבהד ?^8 121 .13 

אהלז אהלות ?29 . 

אומה+ 2612 אומות 447510 45559 
9,10 ,488 

אופן 4r man‏ אופן האותיות 41% אופניו 
22 


אופן (מלאך) 19% אופנים; אופניי 65%.7 
259,8 23° 481 אופני 2611 39° 

אוצר אוצרות + 10% 37% 

אור* (הפעיל) מאירין .261 

26%4,6,11 2.7902 165 151 149 129 TN 
35? 29? 9* אורות‎ 7 

p TUN‏ ארכו "9 333 48% ארכת (שלת) 


4 
אות 13 8% 44% אותיות ,אותות 131 
1 

אזר* 18% אזורי 397 

אחד 5% 17%%%5 101 201 211 221 251 
1 40% כל אחד ואחד 2567 26910 
281 29% 33%%5 40% 44 אחת 241 

אחר אחרים 40% 

אימח 287 357 אימתי ?16 אימתן "22 

268,7,11 253,4 2316 jol r821 113 54 אין‎ 
51 אינו‎ 447 40° 33% got 286° 
48% 20% 24% 145 אינם‎ 26% 9 

איש ?48 wis‏ השם 45% 

אכזרי 49 


I-2 


* = verb 


אכל* אש אכלה 6% 22% 30% 40% 42° 
אוכלת *22 40% אוכלין 48% 

אל (:אלהים) *4 | 

אלים 141 

אלגביש 341 

אלום. 101 201 251 261 אלופי 45% 
אלופיחם "45 

אמיץ 221 

אמר* *38 "44% 48% אמרתי 31 41 45% 
47° לומר 187 10% 27% 35% 365 
7 לאמר 10% win‏ 279 44910 
אומרים 254 381.3 302 40% 40% 
477 אומרי "34 אומרת*6: אומרות 
5 תאמךר 18% 

(נפעל) שנאמר (כמח פעמים) 

אמתז 26% 317 

22% אפיהם‎ THN 

אפד* אפודי "39 

אצבע 40% אצבעו131 471 אצבעות 18% 
33% 44% 45% 46% אצבעותיח 48% 
אצבעותיהן 33% 

אצטלהז אצטלות 18% 

אראילים (מלאכים) 147 39% 

48° 41 289,8 178 pH ארץ‎ 

אש 61 131 105 152.5 %,1819 19% 22% 
34b? 545,4 321 2810 2612.‏ 352 !36 
371 ?39 403 4253 4499 4714 
אש אוכלח 6% 22% 39% 40% 42% 
אשו (שלו) .47 

אשה 6% גשיהם *4 

אשרי אשריך 4% 


ב 


בגר בגרי 17% 18% 

בהל* (נפעל) גבחלים 14% 381 (פועל) 
מבוחלת 16% (התפעל) מתבהלים 19% 

בהמה+ *4 

29* (הפעיל) מבהיק 32% מבהיקות‎ pn 
8 


| 4 

בוא* בא "16 285 ?31 באת 57 בא 411 

48% 47° 46% 45! 44! 43. 42! 

לעתיד לבא 18% ?45 *46 באי 
(הפעיל) מביא 27% מביאים 55 


4 INDEX TO HEBREW TEXT 


בזק1 71 35% בזקים 264 

בחיר 6% בחירי 4419 

בטל* (bya)‏ בטל 48% 

בין* (הפעיל) מבין 24% 

בינה .8% 10% 41% 

בינוגים 5 445% 

בית בית דין"27 "28 301 בית הקדש 481 

בכה* 44% בוכה 44% בוכת (חיא) 48% 

בכור בכרל 4419 

בלע* לבלע 201 

בן בני אדם 51 488 בני מרומים ?8 10% 
1 131 161 1871% בני עליונים 
5 20% 2897 20% בגן 455 בניי 
87 בניך 447 

בער* בוער 8%: 
151.2 25° 

בקש* (פיעל) בקש 61 יבקש ?48 מבקש 
486 מבקשים 1 381 מבקשות 48% 

ברא* תברא "4 בורא 40% בוראם 46% 
7 בוראיהם ?47 (נפעל) נברא *27 
נבראו 12% ?411 Aah?‏ 481 

(בראשית:)111 131 ימי בראשית 26 

. ברד} 13% 14% 34% 42.7 

ברול 29% 

בריאה ברייה *25% בריאות 111 

ברך ברוך "20 34% 35% "39 

| 9 595 

ברכה ברכות *9 

ברק* (תפעיל) מברקין 22° מבריקין 
7% מבריקות 25% 

21,2 269 25° 224,6 14%* in ברקז‎ 

205 25* 2299999 1511515 iussis 
4214 38% 37? 29° 

ברקתן '25 

בשם* (התפעל) מתבשמות 23% 

בשםץ 231% בושמי 231% בוסמני 23% 

בשר בשרי (שלי) *15 

בת בת קול 16% naa‏ אחת 20% 40% 
בגותיהם *4 


בערים 22% בערות 


) 

.גאה 19% 22% גאים 28% 

.גנאוה 121 18% 221 265 גאותם  25*‏ 
גאולה 48% 

גאון גאונם 22% 

גאל* גואל 447 (נפעל) נגאלים 48% 
נבה* (חפעיל) הגבהתי o*‏ מגביהין 28° 
בבהך 225 גבהן ")18% 207 nay‏ 33° 
גבוה *18%%% 19% 20% 22% 251 261 
גבור גבורים 19% 


גבורה (הקב"ה) 28% 39% 

גבורח "8 *22% גבורת 30% גבורות *22. 
7 גבורתן 18% 48 

נגבעה גבעות 5° 141 231518 !41 

גדוד 51% גדודים 71 19% נדודי 36% 39% 

גדול 41 441% 48% גרולה 6% 445 48%.5% 

גדוּלה 41 161 178 

גחץ* (הפעיל) מגהיץ 25% 

גוג 45° 

גוף 15% 28% גופו 18% 22% 20%6 גופן 
44° 47% 

43" הבריות‎ mw 

גזר* גוזרין ?28 

נזרהז 48% גזרות 28% 

גחלז !7 18% 101 341 גחלים ?22% 26% 
7 475 גחלי 151 *22%1 345 

גי הנום *33 445 

גל 955 1879 

גלגל 18% 19° 5353 mann‏ 54 123 174 
2% 25° ?38 417 גלגל הלבגה 
ךז 381 גלגלי 151 18% 37% ?41 
גלנליהם 17% גלנלותם 19% 

גלגלים (מלאכים) ***19 גלגלי המרכבה 
ist 6?‏ ?19 

גלח* 111 43% 63 119 

(נפעל) תגלה 48 
(פיעל) מנלה 18% 447 48% 

גמר* גומרים 2889 | 

51 2318 *4 

345 37! rpo9 wa T9334 

22" גערתן‎ trys 

גפרית 10% 


= 


דבר* דובר 40% 
(פיעל) ידבר 10% לדבר10% 25% לדבריי 
4° מדבר ?סז 30% 

288 assy 2848 113 rot? 6% fost 
35° דבריהם‎ 

40% (של חקב"ה)‎ x 

דגל דגלים 19% 

דוכן דוכנם "25 

דופי *44 

gregh sa. ור‎ 

49545 דורף‎ 4059 5 4989 qm 
451 דורי‎ 45! mm" 45* 9m 

דיבור 27% 

דין" דנתי 161 .25 ?44 .14 2612 "28 

331 321 3145 232, 8,10 2612 Trj 

דיין דייני 454 


INDEX TO HEBREW. TEXT Er 


דירה דירתם *25 

דלוסקום 27% . 

דלק* דולק 18% דולקת 421 דולקות 35% 

דמה* דומה 257 דומים 44° דומות ?44 

דמות} :5% 257 "44% דמותן 26 דמותם 
28° 35% 47% 

דמעה דמעות 48% 

דעך* דועכן 18% . 

דעת ?8 ?41 

דרך* (הפעיל) הדרכני :6 

דרש* דרשתי "43 

דשן* (פיעל) מדשן *25 


n 


הנן* הגון ,מהגן 47% 
הדר* הדור *9: 26% 
(נפעל) נהדך *16 .18% 191 
(פיעל) מהדך *221 = 
הור 14 227 26% הוךן 18% 26% 
mmn‏ הוריך ,הורך ?4 
היח* היתח 51 48% הייתי 161 ^n‏ 4*9 
1 165 471 ויחי "35 הוי אומר *17 
להיות 4%%5 56 
היכל 10%% 161 18%% היכלות 371 חיכלי 
1818 !38 
הלך* הלכתי 41% 42° 43° 44° 45° 46° 
"47 48% הלכו 6% הולך 257 32% 
הולכין 5% 46% הולכות 23% ילך *ס: 
(פיעל) מהלך 5% 17%5 
(מתפעל) מתהלכין 17% 
non‏ 199 ^35 
הפך* (נפעל) נהפך +15 
הר הרים 5% 131 231715 411 47% הרי 
4214 


7 16° 
וילון 17% 


5* זבובין‎ $a 

זבול "17 2237 

זגה זגווני *4 

Bean) 

זוג* (נתפעל) נזדווג 48 

זוהר ?8 5 122 rel‏ 24,12,18 2 257 2627 
7 זוהרן 1818 

זוע* זען 141 זעים (התפלפל) נזרעזע 145 
מזדעזע "16 מזדעזעים 10% 201 31% 

32% מודעזעות !387 


זועה זועות 37% 427 4 > 

265-711 257 227/15 21% 12% o5 c3 w 
12% זיוו‎ 4855 44% 5% 40" 5 
325 זיוה (שלה)‎ 26% 257 1% 1818 

48° — 

זיעח ?35 זיעתו 18% 

nee 

41° 38° 35° 32° 29 Dpp? pip 
| 22* זיקוקי‎ 

זכה* זוכים 48° | 

זכות זכיות 18% זכותן48% זכותי (שלי) 
5% זביותן 1817 

זכר* זוכר 48% 

זכר זכרים 35% 

זכרון זכרוגות 27% > 

yer‏ 17% 187 19% 27% 35% זמנו*47 

כל זמן ש- "17 301 47% בזמן ש- 27% 

40° 

זעם+ 71 +14% | זעמו 461 

זעם* זועם 18% זועפין "22 

זעףז *7 

זקן זקנים 45% זקניהם 45% 

ורוע זרועי 48 זרועו 48% זרועותיהן357 

זרח* (הפעיל) מזרית 221° 


1 
חבב* (פיעל) חבבני 131 
man man‏ 55 

חביב 41 

חבלה מלאכי mban‏ "31 331 44° 
חגור חגורין 22° 

חגר* חגורי 395 = 

חדר חדרי 18% 38% 


חדש חדשים 40% 46% 


חודש *17 חדשים 4% 
חול" יחולו ?7 (התפעל) מתחוללים 19% 


חומה חומות !34 *479 
חותם חותמות 18% 27% 


חזקץ 191 
חזר* wm‏ *"43% חוזר "33 46% חוזרות 
8 5 2 
(הפעיל) יחזיר *48 מחזירין 35° 
חטאז 447 


חטא* חטאן %*4 44% 

חי חיים 18% 287 

חיה+ 10% 211 חיות 65 *10 20% 211 
2213 261 292 33%4 )4 

175 חילין 71 19% חילות‎ 35% 8% thn 
1l p14 yay 1 
חילי **5 41 ז‎ 2 


6 INDEX TO HEBREW TEXT 


1822 opp **n 2318 1825,24 1056 81 51 pn 

חכמה 8% 10 41% חכמת לסז 

חלה* חולה *5 

חלחלה 35° 

חלק* (פיעל) חלקתי 161 
מתחלקות 40% 

-7 40% tpn 

חמד* (נפעל) 45m‏ 165 "18% !19 

חמרה+ *8 262 חמדת ?221 


(חתפעל) 


חמה 5% 12% 14% 17%% 21% 237 26% . 


41i 

חמל* חומל 44° 

חמלת 131 חמלת 2215 

| 2212 tol 81 חן‎ 

המדץ 85% 01 311.5 חסרם .22 חפריו 
48° 

חפיד *48 חפידים ?231 חסידי 18% 

חפז* (נפעל) נחפזים 19% 381 

חפץ* חפצתי 45 

חץ חצים 22% 

חצב* חוצבי ?6 152 

חצוצרת (הצוצדה) תצוצרות +51 

| חקק* חקוק 22% חקוקים "45% חקוקות 

41 


חקרז 26° 33% 
חרב 32b? 229 359m.‏ 
חרבן 481 
Sewn‏ 73 362 
חשמלים 26% 35% 
מ 
טבל* טובלים "36 (הפעיל) מטבילין "36 
מהור 23% 
מחר* (פיעל) למהרן 44% 
טוב טובים 5% טובות ?8 
טוהר 26% 34% 37% 
טיב טיבך 515 טיבו 47 
טעם 65 
מפחז טפת 6% 
טפל* 36% 
טפסר טפסרים 141 39% 
טרד* טרדו (טרד אותו) 51 
a‏ 
26124 !4857 145 1819,25 192 2211 259 
26° 41° 42° 43° 45° 40° 47° 48% 
ידם 5% 17% ידיו 44% ידיחם 145 
2233 !40 - 
ידע* יודע 2417 יודעים ?261 
nmm‏ *45 


| יצר* יוצר עולם 18% 


26812 255 2417 182425 1434 7 pp 
25? 1825 ימות‎ 485? 30° 287,10 
26° 419 למי‎ 45° 

25° ppt 

26% יופין‎ 265 145 rot g 8? spy 

| יופיים ?21 2 

יותר מן *4 8% 121 131 

259,4 יכולה‎ 48? 448,10 254 20! Fey ys 
| 8? 


4 
is‏ 54,9 145 2211 ?29 4899 
ילד* ילוד אשת 6% 

41% 2318 ימים‎ 484 35^ 1825 m 
447 ימינך‎ 2% m ימין‎ 


ימינו 


מימין 25% 33% מימיני (שלי) 152 161 
מימינן ?22 311 331 מימינם 55 
יפוד1 יסודות ?22 יפודי 381 
יספ* (הפעיל) הוסיף 51 
יפת* (פיעל) מיפה 221% 
יפת1 "4 יפים 221% 
יצא* 27% יצאת 16% יצאן ?4 יוצא ?סז 
181925 ”31 355 יוצאה*47 יוצאת 
?40 יוצאין ?10 21% 20% !32 ?38 
7% יוצאות 33% 48% צאת תשמש 
17 לצאת 165 
(הפעיל) מוציא 27% : 
יוצר בראשית 111 
יוצר כלם 35% 
וקה" יוקדת w‏ 224 2612 4226 47% 
יקיר 261 
wp‏ 1859 | 
tp‏ ,17 22% יקרת (שלת) 48% יקרם 
22 


ירא* 14% 
(נפעל) נורא 16° 21 ,20 ,187.18 !19 201 
1 291 נוראים 10% 171 281 
(התפעל) תתיראו 38% מתיירא 16% 
מתייראין 31% 32% 
יראת 28% 35% יראת !8 35° 
Fam‏ יורדין ?5 +18 28% ?36 42% יורדות 
(הפעיל) להורירן 44% מורידין 5% 
37 17% 
ירח* (הפעיל) מורה 45% 
ירושלם 48% 
ירךז ירכותיו 26% 
ירק ירקות 44° 
ורש יורש 5/315 | Ä‏ 
יש '10 201 269% 281 201 44% יש לי 
x45 w^ 3‏ 10% ?21 241723 252 


INDEX TO HEBREW TEXT 7 


ישב* יושב °.161 18% 2212 2612 287 

30% 335 447 יושבת 17% יושבין 5° 
(הפעיל) הושיבני *סז 

ישועה 481 

ישיבה 16% ישיבות 45% ישיבותיהם 45% 

ישיש 18% 101 251 

ישע* (הפעיל) אושיע 48% להושיע 445 
להושיען 44% מושיע 485 

ישראל 18% 26% 441% 4546 4869 

ישראלי ישראלית 261% : 

ישרות1 41% 

יתוש 6% יתושין 5% 


כ 


כבד* (נפעל) נכבדתי ?8 נכבד !4 169 


28 ,22 ,21 ,20 11 261 נכבדים 
108 1,4,6 17 18423 !28 

כבוף !4 5 61 145 161 178 2,4-23 ,181 
202 6 2 200 כבודו !40 
כבודה ?48 כבודם 22% 

כחת* כחות 264 

כוכב 21% 26° 40° כוכבים 510 1352,34 
?179 381 ?40 411 בוכבי 26% 32% 

כון* (הפעיל) יכינו 35% לתכין *'22 

כח 5% 8% 221 25% 361 

כימה 411 

כך כך וכך 44% ואחרי כך 28% 352 36% 
404 3 10 

כל כלכם כלם (בכמה מקומות) 

כלא* ?337 

489 30? 26° 24! 23% 19° 92 

כנס*. (נפעל) נכנם 18% נכנסים 45 55 

2615 הכניסני 71 יבנים‎ (yon) 

להכנים 2612 

225 21%% 0% כנפים‎ 267% 9? fs 
2215,16 151 71 כנפי‎ 301 269 2 
כנפיו‎ 47% 46% 375 341 % 
221° כנפיהם‎ 48? 422 414 18% 


47 
כסאז 7 88 101 14 151 1817,19 18% 
24% 26%.11 28% 335 35% 3622 
!59 4054 154 2 
כסה* (פיעל) מכסה 18% מכסין +41 
(פועל) מכוסים 221% 
כסוי+ 21% 
כסיל+ 411 
5*-TEDS‏ 
כם 18 כפן 46% 
1093 33° | 


כפר* כפרן 6% 

כרוב 18% 19% 22% 2417 ?33 כרובים 
86 23517 כרובי !221 
2611 ?39 

כרוז 10% 

כרת+ כריתות 44% 

כשףז כשפים ?5 

כשרון1 6% 

| s*mns n9 

כתב* 131 התבו 18% 26124303 Sinas‏ 
87 כוֹתָבוֹ 18% כותבין 1815 
כְתוּב 201 487 כתובים 30% 

27% כתבין‎ Fans 

22% 18% כתפין‎ tans 

229 21% 181% 1445 131 12% Fans 
40% 305 21% 16* כתרים‎ 205 5% 

1815 בתרו (שלן)‎ 2211 7" "n? 

| = 


ל 


לב לבם 35% 
לבב לבבות It‏ 
לבוש+ 121 36% לבושם 25% לבושן 287 
125 "28 
לבנה{ 58 1333,4 1756 266 4I!‏ 
לבש* לבוש 18% לבושים 17% 
?2 לובשים 36% 
(הפעיל) הלבשני 2%ז 
להב* (התפעל) מתלהב 22% 
Tamm‏ 7 להבים "35 
rcl nano‏ 229 268 397 4216 341 39° 
2 


לבושי 


47 
r3? han‏ ?15 
להט* 157 
(פיעל) תלהט 22° 4259 
(גלהטים) ?47 
להטז 15% 22% להטי 42% 
לובן ?6 
ליל 25° 
לילח 143,4 1559 268 461 
לין* לנות (לנת) 511 
ליץ* (הפעיל) מליצי 45% מליציהם ?45 
למד (פיעל) 11555 r0‏ 4555 269 מלמר 
ש- 18% 2317 285 46° 1255 ?5 
מלמדי 45% מלמדיהם ?45 
לפיד ps? yi‏ 1825 194 224,18 ?33 !34 
?37 ?39 לפידים ?13 ?22 ?25 *26 
37 35 לפידי 157 357 
לקח" *7 157 | 
(התפעל) מתלקחות 42° 


INDEX TO HEBREW TEXT. 


לשון לשונן 18% 221 לשונם ?36 לשונות 
^3 ?17 !29 
מ 


מאד 11% 

מאזר 0% '26%% מאורות 1ס: 121 411 
481 

מאזנים 8% ז 

מבול 43 !7 453 

A5? 335 

1825 rojo 

מדבר 48% 

מדה מדות 8% 9% מדתן 355 

מדינה 177 מדינות 23% 

מתלך1 .25% 267 \ 

מהר* (פיעל) ממהר ?20 221216 

מהרז 26% מחרים *25 

מוג* (נפעל) נמוגו 19% 

מוראז מוראי ?16 

מושב 221% מושבם *25 

מות* מתים 18% 287 

18% ymin Thin 

מזיק מזיקין *5 

מזל מזלות 55 131 14%% 17% 381 411 

2615 212% 18% 175,6 pests 

מחיצה מחיצתן 28% 

מחנה 354° 372 מחנות *5 18% 22% 34% 
!35 361 !37 ?40 

36% מחקי פמל‎ pms 

מחשבה מחשבות 111 מחשבותיהם 45% 

מטרז *145 

מים 341 425%7 מי 4% 

grt: 26%? 225), gah? rotano Th 
481.2 

מכון 17% 38% 

מלא* ד 221,8 262,6 287 מלאים 25° 
מלאה 22% 

(התפעל) מתמלאות 21% 2 

מלאז כמלא 0% 211 

מלאך ומלאכים ומלאכי (בכמה מקומות) 
32 61 7% 9% 147 157 16 171 181 
i4" 103 459 "494 21% 20% 19%‏ 
17° 19° 26° 27° 35° 44° 47° 

מלוכת 41 '22 

5! non 

מלחמה מלחמות 45 

מלך* (נפעל) נמלך 28% 

מלױז 16% 22% 29% מלכי 45% מלכם 
ro?‏ 26% 35% מלך מלכי המלכים 
2215 25% 5 


8 


מלכות 12% !147 161 17° 18° 35° 39° 
4819 . 
מלכויות ?14 16% 178 1833 ?30 
מלכותי 6% 10% מלכותך 381 447 
מלכותן *48 | 
מנה* (פיעל) מניתין °ס: 
(פועל) ממונה 14% 17% 18.1% 
?19 592 2211,19 259 268 !27 448 
ממונים 171 18% 19% 
ID‏ 25° 46° 
TODI‏ מפילותם 17% (ע: 381) 
מספר 26° 337 
ממר* מסוּרים 1% 2211 268255 מסרות 
1319 
no»‏ 112 
מעון *17 33° 381 
מעיל 12% 18%% מעילו '28 
n*yn‏ !16 
מערב 179 
מערכת מערכות 39% מערכותיהם 40% 
מעשת 65 30% 45° 474 מעשיחם 45 
6,9 445 459 
מפלת 445 
מפעל מפעלות 47% מפעלותיתם 45% 
מפתח מפתחי 181% 
מצא* מצאתי 435 
(נפעל) נמצ[אות] 44% 
מקום 391 "43 487 מקומות 47% במקומו 
. 7% במקומכם 38% ממקומם ‏ 
4 
מקום d‏ 18° 45 46% 475% 


מקל} 31% מקלות 447 

מקנה מקניהם *4 

מַקְצָה מקציהם 25% 

מראָה 32 22% 257 35% 40% 44% כמראת 
7 18% מראהן 18% 26% 

מראָה מראות 257? 

מראית 257? 

מרגלית מרגליות 55 מרגליותיהם 35% 

מרום (בכמה מקומות) 28% למרום 6% 
במרום *12 131 

שמי מרום %%*4 שמי מרומים 41 מרום 

מרומים 47 421 בטרומי עליון 421 

מרחב מרחבי 18% 

מרחק מרחקי 23% 

מרכבה 150° 107 19° rob?‏ 41°22 
46° מרכבות 24% 37% מרכבתן 
46 


INDEX TO HEBREW TEXT 9 


48% nun 

משית 45% 487% 

משיכה משיכת 23% 

משך* מושך 36% 37% מושכת 47% 
מושכין 19% מושכות 33% 48% 

מתנים מתנין 22% 26% 


נ 

נאה נאים 171 221% 

נביא נביאי 451 

נגד* (הפעיל) הניד 46% 

40? 29? 28" 262,56? 256 214 149 tma 
221? ננהם‎ 26* 93 

נגיד *4 105 261 

נגע* (הפעיל) תניע 18774 27° 35° 
הגעתי"6 יגיע 19% 481 הגעת '18 

גנש* נוגשיהם 45% 

נהנ* , (הפעיל) מנהינים 14% מנהיגיהם 
45° | 

337 23% נהרות‎ 3755 33% 19% ThA 
נהר די נור‎ i9* "m 48* 41i 
1,2 „61,2 (919,21 

נוח* (הפעיל) הניח 95% 24% "46 הנחת 
gH‏ מניח 27 

נוס* נסן "46 נפים 81 

נורן נה 18197 3695 "47% 

42% (נפעל) ניזוקין 42%7 ניזוקות‎ *pn 

(הפעיל) להזיק 5% 

נחשת 35% 

נטה* נטית 447 

51+ נטלני "4 61 נטלתי 65 נטלו‎ "ot 
26% טול 449 נוטל 44% נוטלין‎ 
27% נוטלן‎ 

נטר* (פיעל) תנטרון *סז 

ניצוץ ניצוצות ?46 ניצוצין +21 "32 

נכח* (הפעיל) הכה 46% הכני "16 

נכר* (הפעיל) מכירים 1872 

נעים 221% 

נעימה נעימתן 387 

נפל* תפול 26% opij‏ 18126-233 31° 
5 נופלת 35% 40% נופלים 145 
1853-5 נופלות 2317:1% 48% 

נפשז נפשן ?16 

נצח* (פיעל) מנצחין 48% 

נקבה נקבות 35% 

נכי 18% 191 287 

נקף* (הפעיל) הקיפו 5% מקיפין '25 
92 37% מקיפות 19% 391 מוקפין 
1 ל221 29% 33% 341 מוקפות 47% 

נרתק נרתקה (שלה) 32% 


UNI‏ נשאתי 47% נושאין 28% נושאות 


33 
(נפעל) נשא 5 26 29% 355 
נשב* נושבות 2315 
(פיעל) מנשבת 47% מנשבות 23171%15 
נשיא נשיאים "45 נשיאי 45% נשיאיהם 


נשמה 28% נשמות 43%% $7 44b‏ 
נשמתן * 477 48% | 

נשרז נשרים 2411 26% 391 445 

נתן* 16% בתיתם 20% נותן27% נותנין 
% 285 נתונים 19% 


D 


פבב* סובבים 16 33% סובבות !39 

סביב סביבות 33% 34% 46% סביבותי?5: 
סביבותיו 22° סביבותיהם 105 221% 
8 


33 

סדר* (פיעל) מסדר 22% 259 

מדרז 22% סדרי בראשית 3%ז סדרי 
מעון 387 סדרי רקיע 38% סדריהם 
2216 

Tt? 4p 

סוכה סוכת פוכות 25° 29° 

פופ פופי 61 17% 181 סוסיהם 4% 

4% ספו‎ *mp 

„tm‏ ,5 45796 מפוף העולם ועד פופו 
27 

פופה 13% 15% 18° 19° 341 37% 

סופר 261 331 פופרים 27% 

סטן* (הפעיל) מסטינים 4% 14% 

סירוע פירועיהן "45 

סכל* (התפעל) Sompnd‏ 5° 117 14° 167 
2611253 29° 482 מסתכל25% 26% 
מסתכלין 5 

סלל* (baba)‏ מסלסל 2215.16 
(התפלפל) מסתלסל 221 

סלפול 2215 

סלק* (פיעל) פלק 5% סלקתי 6° 

סמך* תסמוך 48% לסומכן *44 

סמל 36% 

פער 35% 

סערה 131 152 1325 19° 2316 !34 35° 


25° 


ספיך 18% 2219,14 256,7 269 

44? 27b? ספרים‎ 321 30? 27? BD 
287 18% ספרי‎ 

פקירה 24% . 

סקר* סוקר 24% 

פרת* פרחו 4% 


10 INDEX TO HEBREW TEXT 


22% סרים‎ 
181? 4m *4np 
i1l'4np fano 


y 
5$ 8910 "My 63 עבף"‎ 
ro? (w) ay 16% עבד] עבדים‎ 


44 
עבורה זרה :ש.י 
עבר* 447 עובר 30% 377 
(הפעיל) מעביר מעבירים %-181 
ער 455 
עֲדֵי עדיי 17% 
עריין לא "247 4357 
"iy‏ (פיעל) מערן "25 
Tpw‏ ^5 235 | 
(0B) n‏ 441 1875 כאור לא געדר 
2 


עובי 22% 

עוד 4%5 1819 28% 445 48%7,10 

35° Tow 

עולם 32 143:4 178 1818,19,22 201 211 
257 291 3012 3253 419 44710 
6 4 68 4 4845,8,9,10 עולם הזה 
10° עולם הבא *4 *16 שר חעולם 
32 38% באי עולם *4 18% 325 
עולמים 3417 41% עולמו 28% 

עומק *11 עומקי 111 עמקו 33% 

22% עוונם *44 עונותיתם‎ qw 

עוף} 4° 47° עופות 4% 

עור* (פלפל) מעורר 22% 

2618 2212,16 y, 

19? my nm 25! rot 18% ען‎ 

41° 39% 29! 18? rg! uy 

עטף* : עוטפים "36 עטום 18% עטופים 
17° עטופי 39% 

עטרה 161 עטרת 2211 

2523,6 1325 of עינים‎ 48? 269 gf עין‎ 
16? wiy 47* 459 15] "yy 269 
257 4% עיניהם‎ 2611 2248 18% 

עיר 17 עיירות 23% 

עיר (מלאך) 285 עירין 10 ,8 ,5 ;81 2 

6? nw 4? nbw 46? 514 vop "noy 
447 36% עולים‎ 7 

(פועל) מעלת 271 
(הפעיל) העלת 95 העלני 4% 61 41% 

,4 43° 47 העליתיה 6% יעלה 


עליה עליות 347 


עליון 177 18618 42% עליונים 511 *סז 
185 !20 2857 ?29 
עלם* (נפעל) TI? poya‏ 
op‏ 45° 
עמד* עמר 311 עמדו 4% לעמוד 25% 
עומד 18% +10 231° 25° 268 27° 
28° עומדת 17% 
עומדים 2 ;161 24 ,1822 194 2218 
2857.8 359 5 375 40% 441 
noy. 47. 46»?‏ 4755 *48 
(הפעיל) העמידני 7% 16% מעמידין 5% 
7 מעמידיהם "45 
עמוד עמודי 22% 377 38% 
עמוק עמוקה 1°: 
עמידה עמידתם 28° 
ענת* עונה 48° 
ענוה .8 41° 
ענין כע"ש 28% 30% 31% 32° 
py‏ 11° 427 עננים !19% ענני 19% 33% 


34 
Tray‏ 1918 
עפעפים עפעפיי 151 עפעפין 22% 26% 
עץ 51 2375 עצים +41 
עצם "26 עצמותיי 151 
לעצמו ,של עצטן 48° את עצמן 36 387 
ערב* ז ערבות ,מתערבות 23% 
ערב* 2 (הפעיל) מעריב 25° 
ערבות+ 51914 5 i09‏ 141 12% 175 
r9? 186,18‏ ?25 2413 "25 ?27 289 
!30 33° 35% 36% 38% 41% 42° 
עריץ 26% 
ערך כערכם 281 
ערמת 855 
ערפל ערפלי 34° 37° 
ערץ* (גפעל) נעריץ 16% ,187-71 rgt‏ 251 
(הפעיל) להעריץ 22% 
עשב עשבים +41 
עשה* 101 121.5 17% 46% 48% עשו 451 
לעשות 321 לעשותם *25 עושה 28% 
427 45 עושים 5% 4 2612 
(נפעל) נעשו 45% געשים 35% "47% 
לתעשות 45% 
עתיד לעתיד "45 לעתיד לבא 187 45° 
7% עתידין 45% 
5 


פאר* פאורין (א) מפארין 28% לפאר 268 
מפאר ?20 221% 25% מפואר !10 225 
(נתפעל) נתפארתי 8° 


INDEX TO HEBREW TEXT II 


פאר 2212,15 268 283 
פנע* 48% 
(הפעיל) מפגיע 48° | 
פה 25% 301 48% פי 45% 47% פין 18% 
% 27% 40% פיהם 2213 ?56 *46 
פחד} 287 35% פחדי 165 
פלא* (נפעל) נפלא 16% 18% 19% נפלאים 
17 | 
(הופעל) מופלא 11% 221 261 !27 
מופלאים 281 
פלגה 457 
gt yop pnd‏ 
פלל* (התפעל) מתפללין 447 
פלסא פלמאות 16 ?20 2819 
פמליא *12 18% 27% 
פנה פינתם *25 
פנים פנים 215% ?52 26%1% פני 211 
S35 44° 42° 2610‏ 6-28 ,2 ;181 224 
2 311 פניהם 145 1818,45 257 
?39 5% בפנים 181 
פנקם פנקסאות (פנקסיות) 26% 
pb‏ 43° 
פסק* פוסקין 28% 
פעל* תפעלון "סז לפעול 22% 
| פעם 13% פעמים 36% 592 48956 
פקדה פקודותיחן "45 
פרגור 455% | 
פרד* (נפעל) נפרדות 23% 
(הפעיל) חפריד ?46 
פרד1 פרדיהם 4% 
פרח* פרחו ?46 פורחות 2411 
(נפעל) נפרחות (א) ?15 
(הפעיל) מפריחות 13% 15% 39% 43° 
פרי1 פרותיהם ?42 
פרנס פרנסי 45% 
פרנסה 81 
Persia DIB‏ 26% 
פרסה פרסות 341 
פרסה 57 פרסאות 175,6 1819,25 *33% 
פרק? 18% 
פרר* (הפעיל) מפר 27% 
פרש* 101 פרוש 451 
פרשץ 101 
פרש* לפרוש 18% פרושים 2215 
(פועל) מפורש 22° מפורשות 391 
FUND‏ פרשים 17% 19% 
פתח* 8% "47 פתחתי 45% 47% פותח ?27 
1 40% פותחין 46% פתוחים 287 
פתחון 301 
פתיחה פתיחת 30% 


צ 
צבא "17% 39% צבאים 41 19% צבאיי 65 
max‏ 514 !22 ?34 ?9 
צד מצד זה לצד זה 2315 מצד א" 95 לכל 
צד וצד 10% 25% בצרדיהם 22% 
צדיק 221 *48 צדיקים 18%% 231% 437% 
44° 48° 
צדק1 311 
צדקה 6% 221 287 48% צדקתי 48% 
צרקתו 48% צדקתה 48% 
צוור צוורן 22% 26% 
צווח* צוֹנָהַ 44% 
צורך צרכי 131 151 18% ?41 
צחח* (פלפל) מצחצח 2211 
צמרז '28 
צנים '22 
צער* (התפעל) מצטער 5% 
צפה* צפיתי 115 
(פיעל) אצפה 48% : 
צפיה צפיית המרכבה 16% 
P‏ 
קבל* (פיעל) מקבלים 35° 
035" 5 קבועים rot‏ 1223 259,7 267 
קבץ* (התפעל) מתקבצין 5 
taap‏ קבריהם 447 
קדקד קרקדו 227 26% קרקדם 22.1 
קדוש 221 קדושים "39 
קדוש (קדוש קדוש קדוש ונן") 187 20% 
?27 ?34 59 355 581 591 40523 
קדושה *י221 26% 
קדיש (מלאך) 28% קדישין 281,5,8,10 
קדרה 44% 
קדש* (הפעיל) מקדישין 28% | 
wap‏ חיות הקדש 6% 22% 2611 ?33 ?39 
שרפי הקדש 26% 
קול 15% 10% ?35 44% בת קול 164 
קולות 13° 37° 38° 42° 
קום* (פיעל) מקיימין 28% 
(התפעל) מתקיימין 41% 
קומה קומתי 157 קומתן 22° 25% 35° 
קטיגור 5% 
wp‏ 42 125 268 קטנה 40% *47 
קל 1325 2417 
קלל נחשת קלל (יחזקאל א' ז') 35% 
קלם* לקלם 46% מקלסות *48 . 
קנה* mp tanp‏ ,קוניך *"*4 קונם 
2216 קוניהם 35 472 
קניין קניינם *4 


I2 | INDEX TO HEBREW TEXT 


457 קציניתם‎ psp 

קצף+ קצפן "22 

קרא* 1 48% קרא (Imp.)‏ 44 לקרא 
27° קורא 38% "44 קורין 41 קראני 

I2 

(נפעל) נכרא 176 20,21,22,24 ,1818,19 

192 20° !221 2557 26911 279 
2819 נקראין ?10 !30 

קרא* 11 לקראתו 331 

קרבץ *45 | = 

קרן קרני 227% 29% 

קרסל קרסוליו 26° 

קשטז 221% 

קשר* קשרן 5% קשרו (קשר אותו) 12% 
קושרים ?16 40% קשור 18% קשורים 
"nep 21* 177‏ ^39 

קשרן 18% 

קשתד 214 22° 


4 

ראה* ראיתי 422-7 ?4497 6 45° *47 
ראה ms» 4i! (Imp.)‏ *25 רואה 
12 162 2,6723 ,181 2417 485 רואים 
1459 18.3,4,5 322 48° ראוי ?47 
489 

(נפעל) נראה 481% 
(הפעיל) הראני 41% 42% 441 45% 46% 

"47 48% ואראך 421 431 *44 451 
471 481 מראה 48% 

ראש 5% 18%% 337 35% 45% ראשי 183 
4% ראשי (שלי) 12% 131 1415 
1 ראשו 6%%5 185% 55 26 287 
1 ראשם 221 ראשיהם *1-22%% 
2415 ?45 

:vide mis‏ רשא 

ראשון ראשונים 4° ראשונה 35% 

רב 17% 22% 261 רבא 1859 רבה 131 
1 8 רבים 171 18% רבות 175 

רבה* (פיעל) לרבות *25 

לבוג ש"ע S45‏ 4 

רבותד 16% 22% 26% רבותה (שלה) 48% 

רבעז רבעיהם 22% 

רנזז רונזו "22 

24% רגלי *19 337 341 רגלן‎ 2477 jos 
22% רגליהם‎ 169 538 

רגעד "221% 421 

רנש* רוגשים *19 

רהט* (הפעיל) מרהיט 17% 

רובד 44° 48° 

רוח* ((הפעיל (או פיעל))) מרוים ?42 


רוזן רוזני +45 

47%*%* רוחן‎ soul, I רוח‎ 

19° 15° 144 71 wind, II fmm 
13! רוחות‎ 47° 42° 35° 232-16 

37° 35% 231% 108 | 

12* 56 mm 19? direction, III tmm 
489 46? 39. 335 26? 25? 211 

46: ריוהן‎ 1n 

tam‏ 22° 48° רחבו 9° 33° רחבה 


4 

רוםז רם !4 put‏ !19 2216 2612 201 *35 
רמים !28 רוממתי ,התרוממתי 
,נתרוממתי *9 


35 
ברום !7 18° 272 451 ?425 
כרום 1825 223,13 
על רום 22% 24% 
רומי 26% 
רוממות רוממותם 38% 
רוע 445 | 
רוץ* רצים ,רצין 17% 24% 35% 38° 
tm‏ רז רוי Irb?‏ 22 ,1816 2012 
רחמים 82 331 *48% רחמיו 445 48% 
רחמן 4° 
רחש* (התפעל) מתרחשים 38% 
ריח* (הפעיל) מריחין 6° 
ריה} 6% 23% ריחי (שלי) *6 ריחות *6 
רכב" 3914 € 24 הופבים "17 
^133 !6 
רכובה רכובתו ,רכובותין *26 
רנה+ 48% 
רננח 20% 
רע הרעים 44% 
רעד* רעדים 19° 
רעדה1 287 "35 
רעה* רועה רעהם 45% 
רעםז 157.14%% 19% 22% 35% רעמים 
13° 37° ?42% 
רעמהז רעמת 38° 
רעע* אל ירע בעיגיכם 6° 
רעש* תרעש 227 רועשים 19° 
(הפעיל) מרעיש 187 מרעישים 42% 
מרעישות +48 
רעש+ ?15 1959 ?22 ?38 421 
רפף* מתרופפין 381 
רצה* רוצה *4 18% 2612 
רצון1 22% רצונו ?5 48% 
רקיע 177 33% 38% 46% וגו" רקיעים 
1% 171 20%19 481 


INDEX TO HEBREW TEXT 13 


רקם* (פיעל) מרקם *22% 

רשא* רשים ,ראשים 481 

24 18% 161 nws 
18% ברשותן‎ 

רשעז "44 רשעים 321 335 441368 

34? 229.14 151 רתמים‎ tans 

רתע* נרתעים 14% 19% 

רתתך 35% 


רשוית 16° 


ש 


שאגה שאגת 35% 

שאולז 44% 

שאל* 3% שואלין 28% 

שאלהז שאלות 28% 

שארץ 447 45% 

שבח* (פועל) משובח 221 משובחין 28° 
משובחות 8% 

שבח 161 175 20% 221/15 255 26% 28% 
42 שבחו 30% 45° *47 שבחת 48% 
שבתם 2212 Ä‏ 

שבטז שבטים 455 

275 שביבי‎ posu 

(שבע) אור שבעתים 26% 

שגב (נפעל) נשגב 18% 191 251 

שנר* (פיעל) שגר 61 

שוב* שבים 24% Ä‏ 
— (הפעיל) משיב 45%5 65 449 
שוה* (פיעל) 25° 
(הפעיל) השוו 511 | 

שופט 285 שופטים 45% שופטיהם 45% 

שולים שולי 44% 

שופר שופרות 5 

שורה 35% שורות 35% 36° 

שחה* (התפעלל) ישתחוו 4% 

שחין "44 

שחקים 173 22° 33° 381 

2612 2416 «t 

שטר* שוטרין 28% שוטריהן "45 

שים* ושַמו 105 שמתין *ס: 

שיעוך ?5 ?0 267 335 שיעורן 18% 2610 
שיעורם 21% 2610 

שיר* (פעלל) לשורר 22% משורר 22 

שיר 2212,13 שירים Go‏ 

40* 38° 361 27° 26° 19° 18° tהריש‎ 
46° 273 54 pissy 472 464 

שכינה 51 1 164 794,19,24 295,7,18 2415 
?282° 355 ?36 39° ?43 ?44 4 ™47 
שכינתו 391 

שכל* (הפעיל) הַשָבָלִץ *41 

(שכם*) משבים "25 

שכן שוכן 22% 


שברז שברי (שלי) 65 
של gnow ^3 r2? ot freg.‏ !18 
שלגץ 141 149.4 ?387 42594 
שלחבת 6% 131 151 18% 321 ?345 ?35 
37° 39% 414 467 474 שלהבה (N)‏ 
rol‏ 2 
שלום 268 331 427 
שלח* (נפעל) נשלחת 481 
(התפעל) משתלחת 321 
שליחות *16 35% 
שלט* שולטין *5 
שלטון שלטן *5 
שליט 191 
שליש שלישים 19% 
שלך* (הפעיל) להשליף 381 
שםז !3 ?10 ?22 ?46 שם מפורש 22% 
שמות מפורשות 39% בשם 42% 
שמות ?3 291 391 שמי (שלי) 105 
שמו הב 6 19b? 1 818, 19, 20, 22,42 I‏ 
2211 2557 265 271.5 301 46% 
שמאל משמאל 25% 337 משמאלי ?15 !16 
.| משמאלן "22 311 משמאלם 55 
שמוש 51 
שמחה 461 819) ANNOY‏ 483 
passim 4! RË 381 passim DOW‏ שמי 
השמים 511 .2 ww‏ מרום 18% 
שמים (=רקיע הראשון) 17% 339 
שמע (הפעיל) ישמיע 19% משמיעים 421 
שמר* שוכרי פתח 18% שומריהם 45% 
שמש* (פיעל) לשמש ?5 7% 81 151 25% 
7% משמש 25% המשמשים 141 
משמשני *ס4 
. (התפעל) wanwa‏ 549 
שָמֶשן :13 18% 48% 
שמש שמשי 175 
שמשות ’15 
שנאנים 71 
שנהץ 18% %%*%ף2 שנים 41% 267 
שנן* משנן ?221 משתננת 32% 
שעבר* משועבדים ?44 
שעהץ 31 49 169 2417 2612 287 3112 
331 3556 4499 469 474 48599 
hyw‏ 187 30° 
שער 287 שערות 51ז 
שער שערי 81 1825 381 *47 
TADY‏ שפתין 18% 
שפל שפלים 28% 
(הפעיל) משפילים 28% 
py‏ * מִשְפָּר 22 
שקל שוקל 18% שָקוּל 65 281 


14 INDEX TO HEBREW TEXT 


שרביט שרביטי 178 

שך 455 61 10346 165 73-7 181-299 
191 591 221,11,16 251 261,8,12 271 
?38 44710 שרים שרי 41 10° 141 
1,1 182,3,4,5,22-24 19,6 2210 271 
281 3012 358 

שרא שרא רבא ויקירא 18%% 

pow, poe ost שרה* שורָה ,שרויה‎ 
4 

שריון 287 | 

שרם* שורפים ?261 

) נפעל) גשרף "25 ישרפן ?34 נשרפים 
^47 

שרף (מלאך) 19% שרפים *26%%1%1 271 
29 2 48% שרפי 26% 3% שרפי 

שרת* (פיעל) משרתים1 41 7 "19 271 
281 471,3 משרתִי 61.53 !39 !40 

שרת מלאכי השרת 45% +6%1%3 14% 16% 
1727 ?27 301.2 381.5 !39 4013 
47° = 

שתח* שותין 481% 

שתל* שְתְלִים 19% 37% 

שתק* שתֶקוּ 387 


ת 

mE 42? 381 22? 535 

תהלה 17° 18 20% 22 265 485 תהלתם 
2212 

תואך ?8 *0 !סז 12% *14 48% תוארו 
5° 267 תוארם 221% 

44? 1816 tr 81,2 תורה‎ 

תחלח 61 28% 35° 36° בתחלה 161 35° 

תחתון התחתונים סז 

תינוק תינוקות 45% 

תלה* pass.‏ 6 תלוים 425% 

ת"ל [= תלמוד לומר] 18% 

48° man 

תמונה 6% 

תמים תורה תמימה 48 

תפארת 17% ?221 305 תִפְאַרְתָהּ 48% 
תפארתם ?221 25° 

תפלת 447 

תפש* תפשני 41% 42° 43% 44% 46° 47° 

. ?48 תַפְשוּ 55 תופסים 17% 

תקון כתקנו 402% 

תקופה תקופת 48% "DET‏ ?17 

תקיף 191 201 

תשבחה תשבחות 46% תשבחתה ?48 

תשועה 48*%5 | 


(b) LIST OF PRONOUNS, ADVERBS, PREPOSITIONS, 
CONJUNCTIONS, VERB FORMS, VERBS WITH OBJEC- 
TIVE SUFFIXES, AND FOREIGN WORDS 


PRONOUNS 
(1) Pers. indep. 


1 אני 10% ?11 161 448 45° 48° 

4.9 אתה 41 מ‎ II 

1 הוא 14% 165 
195.2 201 30% 

היא 6% 447 47% 48% 

4° אתם‎ II 

461 269 19%4 181.24 1-12 on II 
(an probably miscopied for yn) 

הן .וע 171 *28% 

23 EN 


181,7,19,20,21 8 


(2) Pers. poss. 
מלכי ?3 צדקתי 485 זכותי 48° ראשי‎ 1 
et freg. 145 


1 שמך 31 טיבך 535 ימינך 447 מלכותך 
47 קונך "4 pnp‏ 4° 

1 שמוג זוהרו*18% זכותו48% גבורתו 
2% 48% מראהן 26% גבהן *20 
AT et freg.‏ 54 תקופתָהּ 175 

1 טיבכם 4% מקומכם 38° 

1 מקצתט(ן) *25 מחיצתן 28% מושבם 
"25 מדתן231% פינתן "25 צרקתן48% 

6* משרתיי, צבאיי, כרוביי אופניי שרפיי‎ I 
151 עפעפיי 151 עצמותיי‎ 

22% מתנין‎ 229 035. 489 1955 III 
18% עפעפין 22% 26% שפתין‎ 6 

45 ישיבותיהם *45 עיניתם‎ III 

ורועותיהן 357 מחשבותיהן 45% 
מערכותיהם[ן] "40 מרגלותיהן 35% 

פקודותיהן "45 פרותיהן ?42 

(etc. 181 שלחם‎ r2? ow) 


INDEX TO HEBREW TEXT 15 


(3) Reflex. 
365 של עצמו 48° לעצמו 48% את עצמן‎ 
38 
(4) Rel. 
18% -w מ‎ freq. שד‎ 
(5) Interrog. 
[ 2? מה 32 44 2612 467 | איזה‎ 
(6) Demonstr. 


זה 47 *6 18% הדבר הזה 6% הפסוק הזה 
7 עולם הזה סז כתר זה 141 
זה את זה )rec.(‏ 22% 

זו אומה זו ישראלית 26% 

זאת כל זאת 10% 

הללן 4%7 ?8 01 101 231% 448 

אלה 14% 18% 191 

אלן 171 1934 2317 2437 )28 423 43° 
כל אלו ואלו 417 2 | 

Demonstr. את‎ 


אותו השר 265 זיו אותו השכינה*ף באותו 

כתר 7 באותה שעה 31 49 169 287 
3 | 

אותן האוכלוסין 4% אותם ב' עינים "25 
אותם ש ?40 אותם (אותן) הנשמות 
7 אותן השרים 301 

ADVERBS 
Adv. of time 

44% 43% 40% 46% 35% 28% אחר(י) כך‎ 
(always abbreviated 5"N ,2"nw) 

אימתי 17% 

בבת אחת 201 40% 

30? 28" 261? 259 2417 » tw nv 553 

בכל רגע ורגע 321 

בכל שעה ושעח 35% 

בעותה שעה *3 *4 *16 287 35% 

בפגים ?181 

בתחלה "35 

| כבך 5% 15[ 

ליל ויומם *25 לילה ויום 265 

לעתיד לבא 18% 2318 45° 46% 

מאז 111 | 

474462 449 10 312259 169 151 018 49 un 

עד מתי 485 

עדיין לא 2477 437% 

עוד 4 לא עוד 4% [לא עוד אלא 18% 28% 
44° 493,7,10[ 

עכשין 5% ^44 


פעם בפעם 132 כמה פעמים 48% 
an‏ 229218 


Adverbs of place 
431 איכן‎ 
42% איפה‎ 


כנגד מעלה 28% 

לאחוד 481 

להיכן 23% 

לכל צד וצד 19% 

למעלה 18% 

מזה---מזה *221%1 285 

[מנין 24%] 

מצד אחד---מצד אחד "9 מצד זה לצד זה 
2318 | 

מתחת 28° 


שם 71 


Other adverbs 

אי ?4 

אל "6 אף 18% אפילן ?143 2611 

בלבד 25% 

בכמה 36% 

היאך ?5 .449 

16° 9871) 

כיצר 18% 285 

כך וכך ?44 

כמה 19° 23% 247 26° 30% 489 

445 28% 181% עוד אלא‎ xd passim N5 
83, 7,10 

202 19? 1828,19,20,21,22,24 776 mi 
| 2810 279 265,12 255,7 2211 

4919 45*55 

5H 4 m5 מפני‎ 

(further =) 487 y 

(perhaps =) 18% שמא‎ 


PREPOSITIONS 

אחור אחורי 37% *:*47% מאחורי מלאחורי 
17 לאחורי 447 

אחר 91 אחרי*47 

אל אלין 10% 48% 

אצל 519 101 *22% 447 אצלי ?16 אצלו 
41% 42% 43% 44% 46° 48° 
אצלה 48% | 

passim ina 73 a3 

| בפני *12 27% 

בפתח +16 


16 INDEX TO HEBREW TEXT 


421s? 351 272 188 71 nya 
485 בשביל 48% בשב ילי‎ 
40*.29* 24315 2209.24? 1895 «na 
47* בתוכן‎ 47! 425977 
41% בין 45 512 195 2316 35% ביניהם‎ 
35^ 9% ביניהן‎ 
3952 361 19? כ‎ t בין.‎ 
מבין 44% 48% מביניהם; מביניהן‎ 
1 13 ,3 
322 הימנן 18% 29% 31% 332 הימנָה‎ 
30° 16° 10° jמ חוץ‎ 
40% 281 ב כמוהו 19 כמותם‎ 
18% כיוצא בחן‎ 
31% 181% כלפי‎ 
33 כמין‎ 
26°10 211 93 כמלא‎ 
137 כמראה‎ 
2691915 211 10% 17% 6% 3? כנגד‎ 
484 40° 36? zıt 281,2 
35" כעין‎ 
28% בערכם‎ 
223,18 18% כרום‎ 
32? 9? בשיעור‎ 
passim ino qo v5 
447 לאחוריך‎ 
1747 למטה מן‎ 
251 221 201 101 18% 175 למעלה מן‎ 
43? 33! 28! 27! 26! 
31? 11335 
61 4* לעיניהם‎ 
27? 2612 25318 1819,20 141 46,9 s395 | 
לפניי 111 לפניך‎ 40% 371 341 2 
31% 287 27% 17% 4' לפנין‎ 6 
: 35° 5° לפניה 48° לפניהם‎ 
מלפני 16% 28% "35 40% 48° מלפני‎ 
32b? 201 מלפנין‎ 16% 15? 14° 
48% מלפניה‎ 
331 לקראתי "4 לקראתו‎ 
48% 71 לתוך‎ 
165 מן ?5 16% 17% ממני ?14% ממנן‎ 
201 1 yore מהם; מחן‎ 29° 27° 255,9 
pA vide Yan 
15? מאחורי, 'מלאחור‎ 
מלפני 0e:ש ?, לפני‎ 
405 28% 101 מעין‎ 
48% מָעַל 1 מעליתם‎ 
מפנ' 14% 16% 38% 44%6 ?48% מפניו‎ 
38% מפניהם‎ 229 
13: 12: «inb 


ל 


A 


מתחת 6% 14% 2317 33% 401 מתחתיהם 
19 9 
סביבות "46533 סביבותיו?22 סביבותיהם : 
3 13 9 
10 :222 
עד *5 269 289 "y 289 "MW‏ מתי 447 
על?3 עלי161914% עליןו*5 2417 עליהם 
8 16 5 2 5 
To? pay 35° 25° 227% 4‏ 
על גבי"19 על גבין 24 עלגביהם 22% 
על ירי "44 
על פניו 227 על פניהם 221% 
על פתח 5% 105 
ty Sy‏ 2216 2419 | 
עם r7? ce‏ 2612 עמו i747‏ 221 עמהם ^4 
wide Wn‏ בתוך; לתוך; מתוך Ä‏ 
nnn‏ 5 2213,14 231015 361 תחתיהם 40% 


CONJUNCTIONS 
(1) Comparison 
18% מה....אם‎ 
178 r1} כררך שי יפ‎ 
32? 31? 30? 21? כענין שד 18% בע"ש‎ 
)2( 
28% 26% 2011 231% 18109695 59 אלא‎ 
3° אבל‎ 
(3) Condition 
4% אם‎ 
5 אלמלא כן‎ 
= )4( 
]447 [אי‎ 
(5) Final 
355 18% כדי ש-‎ 
34% 2615 4% כדי שלא‎ 
(6) Consecutive 
[4° 10 [לפיכך‎ 
(7) Explanat. 
5% לפ" ש"‎ 
(3) Concess. 
48% אפילן‎ 


(9). Causal 
40? 38? 43,8 שר‎ 
279 269.12 2557 
4 מתוך ש-‎ 


INDEX TO HEBREW TEXT 17 


2819 שר‎ ny by 
18% הואיל ן‎ 


(10) Temporal 

מיום שד 51 

47? 30! 17? v? 151 52 

בזמן ש 27% 40% 

בשעה ש 24% 2612 ar‏ }33 26° !36 
1 !40 בשעת 187 30% 

196 r8! segg. 179 161 141 71 6! 4? (72 
485 32b? 287 

16? 15! 6? 4" y wa 

עד ש 5° 24% 28° 35° 38° 44° 48° 

i1? 7 v amp 

לבסוף ש 45% 


(11) Copulat. etc. 
451-8 בין--בין‎ 
18% 45 אף‎ 
10% גמ‎ 
Infl. of Verbs 


Qal 


שאלתי 31 אמרתי 31 41 45% חפצתי 45 
נטלתי ?6 צפיתי 11% דכתי 161 
הלכתי 41-7 435 דרשתי 435 מצאתי 
43° באות; לנות 55 נטית 447 יצאה 
5 חזרו "43% עמדו "4 יצאו ?4 
כפרו הלכו עבדו "6 חטאו 4% פרחו 
?4 כתבו 261% ספו 4% באו 45 עשו 
1 עלו ונפו 46% 


Imperf. 
תברא 4% תסמוך 48% יאמרו‎ 261? yon 


תפעלון *10 תנטרון *10 תשמרון [בגל] 
I0?‏ ויהי ace‏ 


Imperat. 


ow‏ 44° קרא "44 בא וראת 411 שתקו 

7 הוי אומר 17% 
Infinitive‏ 

להיות *4 35% לעשות *5 45% לצאת 165 
לאמר 10° 

לומר 187 .7ק+ל/ 84 לכתוב 18% לבלע 201 
לבא 18%% .0.0 

לפעול 22% לעמוד 25% לראות 25% 

125355 ?44 בתיתם "20 


2 


freq. Partic. 


באין 3% קורין 4% שורה; שורין 514 
שרויה; to?‏ 555 .1153 119 


Nif'al 
Perf. Nif. 
45% נכבדתי "8 נבראו 131 ?>43 נעשו‎ 
Imperf. Nif. 
44* יטהרו‎ 48° Adan 
Infin. Nif. 
45% להעשות‎ 
.ל‎ Partic. Nif. 
5* כיזוקין‎ 
Pi**el 
Perf. Piel 
161 פלקתי 6° חלקתי‎ 
Imperf. Pi‘‘el 
48% ידבר 10% יבקש 48 אצפה‎ 
| Infin. Piel 


לדבריי 45 לשמש 5% !7 !8 4345 *10 
1% ללמדן 10% לפרש 181% לפאר 
?26 4382 ?261 לטחרן 44% 


Polel (Pa‘lel) 
221* לשורר‎ 


| Pu‘‘al, Polal 
221 משובחות 8% משובח‎ 9? "moon 
משבחין 28% מִעָלָה 271 מכוסים‎ 
freg. ממונת‎ 5 
Hithpa‘el, Nithpa‘‘el, 


Hithpolel, etc. 
Perf. 


נתפארתי "8 התרוממתי, נתרוממתי ?9 
[נתגבהתי *9] גזדווג 48 


Imperf. 

תתיראו 38 וישתחוו 4° 
Infin.‏ 

27° 26% 29? 16? 145 11? 53 להסתכל‎ 
Pt. 

מצטער 5% 


OHB IV 


18 INDEX TO HEBREW TEXT 


Hif‘il | 
Perf. Hif. 
הגעתי ?6 השוו 51 הגבהתי‎ EE Amn 
(intr.) 9° 
Imperf. Hif. 
sym יכנים*'26 יניע 195 481 יכינו35%‎ 


7 אושיע 48% אציל 48% יעלה 
4819 | 
Infin. Hif.‏ 


להזיק 5% להורידן 5% 44% לחעלות. 61 
(הגעת '18) 
להעריץ 22% להכנם 26% להשליך 381 
Hof‘al‏ 
מופלא ?זז 221 26% 27% מופלאים 281 
Pilpel, Hithpalpel‏ 


ממלסל221*1% *25 מסתלסל221 מצחהצה 
2211 


Verbs with Obj. Suffixes 
Perf. 
12% נטלני 4% 6% לקחני 7% 15% קראני‎ 
אתבגי'13 תפשני41% טרר\51 שמ!ו?סז‎ 
10" קשר12%% שמתין‎ | 
4% ברכני 91 חבבני 131 מניתין 10% אברן‎ 
6% העלני *4 6% 7% הדריכני‎ 
165 חושיבני 10% הלבשני 121 הכני‎ 
6.0. 41" העמידני 71 *16 הראני‎ 
6° העליתיה‎ 


Imperf. 
48+ 471 45* 441 431 421 ואראך‎ 
Infin. 


לסומכן 44° לעשותם ?25 
ללמדו "סז לטהרן 44° 
להורידן 44% להושיען 44% 


Partic. 
46% דועבו 18% כותבו 18% בוראם‎ 


Accus. particle ns 
16? 1415.5 47, 10 a אותי‎ 
20% 5* אותן ?5 אותם‎ 


Examples of Foreign words (vide 
Dalman, Wortd., sub vocibus) 


519 korrijycp = קטיגור‎ 

used in the (mparwpiov) פלטורין‎ 1 
7* (raAdriov) jיubo:‎ sense of 

18% 161 12° (familia) פמליא‎ 

|פלסא (666ח) | פלסאות *16 20% 2819 

mino pip (mivad) ppsp‏ "26 ).2 : פנקפיות) 

27? (yXeccókojov) דלופקום‎ 

32° (vapbkiov) pn 

פרגוד 451 

אצטלית (6-0\1) 18% 

(uapyapiru, uapyéA- מרגלית, מרגליות‎ 
35° 5° Avov) 

| 17? (velum, BjXov) 35 


INDEX AND VOCABULARY TO THE ENGLISH‏ .זז 
TRANSLATED TEXT OF THE WHOLE OF 3 ENOCH‏ 


(Abbreviations: Z. the inceptive sentence of the chapters in question; gz. the word 
in question occurs in a Scriptural quotation; s. substantive; adj. adjective; v. verb.) 


Qedushsha) 35°, see 18%° 40°; of 
Kingdoms 1i0* 145? 165 ? 178 182 
30° 48C° (seventy princes) 48 D°; 
of the Merkaba 1° 22°; of the: 
seven heavens 1i7!ff. 


The eight great princes ro? 
The four great princes, of the camps 


of Shekina 184:5; (‘Irin and Qad- 
dishin) 28; great princes ap- 
pointed over the books of the 
living and the dead 18-3; great 
princes at the head of the angels 
chanting the Qedushsha 40°, see 
1845 35%; great princes who know 
the mystery of the Throne of 


Glory 18%; Holy Princes 39? 


Archangels, seven 17 
Angel-Princes carrying individual 


names: 
‘Anaphiel H 6! 16° (BDL) 18% 
‘Aniyel 16° 

‘Araphiel 1915.15 
’"Ashruylu 1815,16 
’Atrugiel 18%? 

’Azbuga 18% 

Badariel i7! (A) 9 (.4) 
Bakariel 171).4( 
Baradiel 145 17! (D) ? (D) 
Barakiel 17? (4) 
Baragiel 14%, 17! (D) * (D) 
Barattiel 189." 

Chayyliel 20^? 

Dubbiel 26% 

Gabriel 14* 175? 
Galgalliel 14° 17° 
Gallisur 18, 
Geburathiel 188. 
Hanon 18^ 

Kerubiel 221,11,16 
Kokbiel 144 17? 

Lattiel 143 

Matariel 14 

Mikael 173.9 4419 
Na'arzrie] 1819,11 
’Ophanniel 14% 17° 25%® 
Pachriel 171).4( 

Pazriel 17? (A) 


Aaron 1° 2? 454 48 a? qu. 

A bbahu, R. 48D 

Abraham 447 1° 453 

abundance 25 B® | 

academy 45?; celestial academy, see 
‘colleges’ | 

accuse 4°; see also ‘bring charges 
against’ 

Accuser, Accusers (angelic) 14° 

Acher (Elisha ben Abuyah) 164 . 

Adam, the first Adam 51-10 453 48 C? 
48 D® | 

Adrigon (a name of Metatron) 48 D! 
no. 25 ! 

adversary 40° qu. 

advocates (angelic) 15 B? 

Akatriel Yah Yehod Sebaoth (Divine 

Name) 15 Bt. 

Aleph 44° (from Aleph to Taw) 48! 

alive, to make alive 18%. 

Almighty 42° s 

altar 24° 

‘al toratheka 44° 

‘Amram 1° 15 B° 45° 

‘Anaphiel A 6 16° (BDL) 18" 

Ancient Ones (angels) 49 l 

Angel, Angels 14 3126171 r1! 141151 
161 171 181 191 201 211 221-421 441 ; 
45.5 r0? 143 174 181 1959 221,6 1 
245 qu. 26? 27? 355? 44* 471; see 
atso the following : 

Prince 1? 459 61! 10°.%.° 15 Bt 165 
173-181-238 1g! 20! 221, Uy 16 261 
268,12 27! 38° 44? 10 48 c4, 8 48 pte 

Prince of Israel (Mikael) 447°; (the) 
Kings 48D; (the) host 17°; 
MAOOM 44°; the Presence (Me- 
tatron) 15% 31 15 B% 455 48 C7 48 D$ 
51-42! 441; Tora (the Law) 48D%; 
Understanding 10°48D°; Wisdom 
10° 48 D' no. 105 48 D®; (the) World 
307 38° 

Princes 1719 41 yo3 14! 15 BE 17% 
182) 3, 4, 5, 22, 23,24 191,6 5510 2287 
27! 28! 30^? 353 48 B2, 48 c9; of 
the army (the chieftains of the 
angels chanting the 77Zsagzox or 


INDEX AND VOCABULARY 


dread, Lords of (angels) 22 B? 

eagles of the Merkaba 2+ 

elemental angels 14° 

‘Elim 14° 

"Elohim 15B! 

'Erelline 14* 39° 

fear, captains of (angels) 22 B? 

fire, angel of 14° 

first ones 4° 

Galgallim 6? 15! (191) 24°; see also 

‘ wheels of the Merkaba’ ; chariots 
01 14% prince of 19b? 

Gedudim 199 22 C" 

glory, angels of the 22 p? 

hail, angels of 14?:* 22 c* 

heavenly household 12° 16! 18?! 27? 
48 C? 

heavens, the seven, angels of 14! 
17? 181,2 

Herald (angelic) 10° 

host, angels of the 39? 

Trin 22 C8 

Kerubim 18 (51) 6? ל‎ 15B? 19° 
2211, 12,13,15 22 p 22 c? 23b 18,17 24! 

26M 39% 480%; a Keruò s5! 18% 
23!* qu. 24! qu. 17; flaming Kerz- 
bim 7; mighty Kerubim 22H; 
majestic Kerudim 26"; honoured 
Ki erubim 48 0%; Kerubim of She- 
kina 39°; God's (His) Kerubzm 
22 BS; chariot of 221; chariots of 
24); “He who dwelleth on the 
Kerubim! 2215,05; ; Prince of 22! 

Kings (appellation of angels) 22 B? 

mercy, angels of 33! | 

Mighty ones 4! 

Ministering angels 49.9 9?,19,14 pa 
162 17%? 22: -B2 4,7 273 361: 2 381 3 
391 40%? 47° 48 C7 (K) 48 D* 

Ministers of consuming fire 6? 

'Opkannim 18 2! e 3 7 22 B9 22 c5? 
2475 2595.9 26H. 33% 39% 48 41 480%; 
burning 7; flaming 2); honoured 
2611; majestic 48 C*; mighty 39°; 
His (God’s) ‘Ophannim 22 B^; 
chariots of 2415; crowns of 25'; 
wheels of 227; Prince of 25 

parties of angels, see ‘camps’ above 

peace, angels of 33! 

Presence, angel of the 3°; ‘see above, 
‘Prince of the Presence’ 

Qaaashin 22C% 28%,%,5,8-0 

Rulersofthe World ee ‘Olam) 
14 

scribe, scribes 26! 27? 

SerafAim: 15,9 21 6° “19° 22 B! 22 C" 
267 71 27^ 29" 33^ 39^ 48 A! 48 C^; 
flaming 1" 265 48 C* ; glorious 33°; 


Angel, Angels (cozZ.): 

Ra‘amtel 14* 

Ra‘ashiel 14* 

Radweriel 279 

Rahatiel 14* 17° 46° 

Rikbiel 19b? 

Ruchiel 14* 

Sammael 14° 26% 

Sasnigiel 181,12 

Seraphiel 26° 

Shachagiel 17° 

Shalgiel 14° 

Shathgiel I7" ? 

Shimshiel 14* 

Shoged Chozi 13° 

Szdzzel 171 (D) ? (D) 

Stmkiel 44%? 

Sophertel H' Mechayyeh 188,74 

Sopheriel H' Memith 18% * 

Sother "Ashze] 1819,20 

Tag'as 1858 
Tutresiel 185.? 
Vephiphyah „4° pt 

Za‘amiel 14! 

Za‘abhiel 14° 44° 

Zakzakkiel 18,1 

Zazriel 18% 13 

Zehanpuryu 18% 

Ziel 144 

Zigtel 144 

(See also ‘Metatron’ and ‘Names 
of Metatron’) 

accusers (angelic) 14? 

advocates (angelic) 15 B? 

ancient ones 4° 

anger, troops of 7; angel of 14? 

armies, see * camps? below 

camps: (a) camp of Shekina 35°; 
camps of Shekina 1° 184 371 (40°) 

(4) camps of angels in general, 
companies, troops, hosts, parties, 
etc. 5714 63 7 14? 15 BY 17? 19 

221)" 22 0? 34° 35 36" 39. oi 48 D? 

Chashmallm 7 48C* 

Chayyoth 1% 6° 158! 19°° 20° 2T 
223,3 22 p? 22 C^? 245 26H. 59* 
33^* 34! 39* 48 B* 48 C^*; Holy 
Chayyoth 1% 6? 15 Bt 195 ©. 20° 
21! 225 22 B 22 C? 5 2415 2611 592 
33°94 34° 39° 48 B? 48 C4; four 21}; 
chariots of 24°; Chayyoth by the 
Merkaba 48 B? 48 c*; prince of 21 

children of heaven 8° 10° 12! 13% 16% 
185.7.15 201 281.7 205 1 
48 p! 

companies, see * camps! above 

death, angel of 48 D? 

destruction, angels of 31? 33! 44? 


20 


INDEX AND VOCABULARY 2I 


Barad 34 

Baradiel 14* 173 (D) 17? (D 

Barakiel i7 (A) 

Barag (lightning) 25° 

Baragiel 171(D) 173 (D) 144 (17(4): 
Bakariel) 

Barattiel 18%" | 

Baregetk (carbuncle) 25° 

base v. (a name upon another) 3*; see 
‘names’ (of Metatron and Divine) 

Bath Qol 16°; see ‘Divine Voice’ 

beast, beasts 4° 28° qu. 48 D? 

beginning 22 B! 247? qu. 48 B! 

Behemoth 48 p® 

behold 115% (the Merkaba), 2° 2° 
(the Merkaba), 5? 11? 145 9 5 r6? 
25% 1 29* 32° 41+ 42?» 9, " 47* 
48 A^ 2,3 48 Cl; 28? qu. 33? qu. 
35" qu. 

beloved 1? (Ishmael), 4! (Metatron), 
165 18? r9! 2335 qu. 26! 281 4419. © 

Beth Din, the Celestial 27?28? 30! 

bird 44 447 * 

black, grow black 22 pP? 

blameless 18% 19: 

bless 9! 

blessed (1) see *Holy One, the, Blessed 
be He’; (2) the response in the 
Qedushsha, see ‘Trisagion’ and 
‘Oedushsha’ 

blessing s. 9! 

blow v. 157 231-1818 472 

body I5 18% 22°.° 563,6 5810 445 471 

8c 


4 

books 18! qu., 18% (books of the dead 
and books of the living), 27%? 
(books of judgement and the book 
of records), 28° (books of the living 
and books of the dead), 30° (the 
book in which are recorded all 
the doings of the world), 32! (book 
of fire and flame), 35* qu., 44° (the 
books of records, esp. of evil 
doings), 48 C (books of Tora) . 

born of woman 2? 6? 48 p? 

bow 21* (the bow in the cloud), 22° 
(bow of Shekina), 22 c* ®& 7 335 

branch s. 28° qu. 

bridge s. 22 Bl: $)* 22 c1 

brightness 22 B® 25%»? 

brilliance 8? 99 ro! 12? 181? 521,12, 13 
22 B 25* 26*;? 28% 20%" 

bring v. 23?qu. 48 AU, bring back 
48 B^, bring charges against 49 519, 
see ‘accuse’; bring down 559, 
bring forth 15 B' 23° qu., bring 
into 7, bring into life 184, bring 
out 48 DI^, bring up 44° 


2-3 


of consuming fire 111; Prince of 
26178 
Servants 1° 2} 4 6° 7 17° 19° 27! 
281 39% 401 479%; of consuming 
fire 67; of glory 6! (see 40!); flaming 
7 39°; of the Merkaba 21 (£); of 
the Divine Throne 4o!; the royal 
servants of the princesof kingdoms 
. 17°; ministering servants 475? 
Shin’anim 7 
sidereal angels 14? 175» 5:9 (462) 
Jafsarzm 14! 39° 
Trisagion, angels chanting the 34°- 
40; seealso‘Trisagion and'‘Blessed’ 
troops of angels, see ‘camps’ and 
‘Gedudim’ 
vehemence, angels of 7 
For other classes of angels see 199 
Anger 7 22°; troops of 7 
animals 4°; see ‘beast, beasts’ 
‘Antyel 16° 
’Aphaphiel (name of Metatron) 48D! 
no. 19 
’Aphphiel (name of Metatron) 48 D! 
no. 5 
appearance 17 58 10! 145 18% 221? 22 Bê 
25" 26* 35? 40? 445 48 A? 48 C$ 
appoint over (see also ‘set over’) 10% 
17? 49 ci 3 
appointed (mernunnek) 145 171:9,3,5,9,7 
184527, 24,19 792,68 292 2211,18 255 
26° 27. 44? (47? 
‘Araboth Ragia‘ (the seventh heaven), 
see ‘heaven, heavens’ 
‘Araphiel 18115 . 
arm s. 35" 48 A®s 8,7, 8, 9, 10 (qu.) 
armies of angels, see ‘Angel, Angels, 
camps of’; armies of vehemence 
7; 514 17? 199 22l, prince of the 
army 35°; fiery armies 39° 
art (of sorceries) 5 
‘Asah 48c! 
ascend 11 4? 514 67 15 B? 44” 
ascension of Moses 15 B? 
ascent 22C! 
Ashruylu 181518 
"Atrugiel 189.19 
attend 5° 7 81 151 255 
attendance 354 
(attributes, qualities) 8L? 
authority 16! 18?* 48 p? 
420000 
‘Azza 4° 5° 
‘Azzael 4° 5° 
‘Azziel 5° 


Badariel 17X(A)°(A) 
balance s. 187° 


22 INDEX AND VOCABULARY 


cloak 17° (royal), 18% (of life), 287 
(of the Divine manifestation on 
the Judgement Throne), 36° (of 
chashinal), 48-C’ (of Metatron) 

clothe 12* 1795 1892;?5 39? 43? qu, 48 c* 

clothing s. 48” 

cloud, clouds 19* (four), 19° 214 (bow 
in the), 221° (He that inhabiteth 
the), 22 C? (of compassion), 24?:* 
(chariots of), 24? qu., 2414 (chariots 
of), 33° (of fire and flames), 34b? 
(of burning coals), 37? (bright 
clouds), 427 48 Bt 

colleges, celestial 182°; see ‘session’ 

command 10? 22 C? 48 C? 48 D* qu. 

commandment 45? qu. 48 D'? qu. 
commission 16° 

commotion 35% ê 

commotion, angel of 14? 

companies of angels, see ‘Angels, camps. 
of angels’ 

compassion, clouds of 22 Cc? (compassion 


confounded in deeds 4^ 

confusion of tongues 45? 

c 58 131, 14% (angels of), 
17 

sing fir 2}, e (ministers of), 
224,9 - 39? 40? 42? 

costly stones 5° 12° 

council 454 i 

counsellor 45%° 

Court Celestial 161 ; 
22 B! 

court officers 28? 45? 

covenant 15 BY 

create 4° 13% 23° qu. 27° 404 4117? 
43% 2 ‚3 464 48 At 48 D® 

Creation Ir (secrets ele rri (Maker 
of), 13! (orders of), 26? 43? 

Creator 45:9 2219 25° 35° 47° 48 p10 

crown s. 1°, 2° (crown of priesthood), 
12° (of kingship), 13? 14° (of Meta- 
tron), 14° (Metatron’s crown of 
glory), I JA (of prayers), 16! (of 
glory), 17° (of kingship), 
18% 3 - P (of glory), 1832 (of 
kingship), 21%, 22° (of holiness), 

221! (of the Kerubim), 25° (of 
angels), 2678 29% (the Fearful 
Crown, Kether Nora), 39° 40° 48 B},, 
48C° (of the Chayyoth), 48c? (of 
Metatron) 

crown v. 178 1875 19! 214 48 c* 

Curtain (Pargod, Peres, Paroketh) 10", 
25% (Curtain of MAQOM), 45° 
(Pargod) 

cymbal 22 B® 


Court of Merkaba. 


Brooding Wind 23! 

burn v. 15? 15 B* 18% 25% 2675 7 
40° qu. 475? 

burning 151 223% 9:14 22 61 26% 2675 7% 
359 42b 9 44? 475^ 


call v. 3 2 jl, 10 103 12° 179 1818, 19,20, 21,24 , 


192 20? 22 255,7 268,12 273 2810 
30! 38? 44? 48 A9 48 c^? p? 

camps of angels, see *Angels, camps of? 

camps of fire, see ib. 

camps of Shekina, see ib. 

captains of fear (angels) 22 p? 

carbuncle stone 25’ 

case, Case of Writings 277; case in 

judgement 28^ . 

cast down v. 44°; ; cast forth 22° 

cattle 4* 48 D? 

Celestial Court 

|. Zim 

Celestial heights 42! 

Celestial Princes 28! 

chamber, chambers 1818 (of ‘Aruboth), 

22 C’(chambersof chambers), 23 0° 
(of lightnings), 341 (of the whirl- 
wind), 37? (of the tempest), 38" (of 
Makon), 41% (of Araboth), 42° qu., 
43° (chamber of creation), 477 (of 
the whirlwind) 

change v. I5! 359 48 C? 

chant 1H 38? 

character 2? 

charge, charges 52°. 19? 224 25° 268 

Chariot, the Divine, see ‘ Merkaba’ 

chariot 6! 17%, 22" (of the Kerudim), 

22 B* (of fire), 24% (of the Holy 
One), 37! (of. Shekina) 

Chashmal, chashmals, Chashmallim ; 
(I)an gels, see‘ Angels, Chashmallim’ 
(2) celestial matter 15B? 264, 368 

(chashmals of light), 36° 48 B! 
48 D° 

Chasid, Chasidim 1877 48 A5 

Chayyah 19’ 211; see ‘Angels, Chay- 

yoth’ 

Chayyliel, prince of the Chayyoth 205? 

Chayylim (a class of angels) 19° : 

Chayyoth, see‘ Angels, Chayyoth’ 

cherub, cherubim, see ‘Angels, Kerz- 

bim?’ 

chief 267 45°; see also ‘head’ 

chieftains (class of angels) 19° 

children 16° qu. 44* 5 48 

children of heaven, see ‘Angels, children 

of heaven’ 

children of men 5 6° 24% qu. 48 AS 

48 BX 
circuit 237 qu. 


16t; see also ‘Beth 


INDEX AND VOCABULARY 23 


22° 228° 28° ar 44° 48A* qu.® 
48 A? qu. 48D°:° 

48 c* 

13} / 14° (angel of), 15? 
1985 22°, 23% (wind of), 37? 425" 

east 179,8 18% 2114 23? qu.? 2619 

‘Ebed (Servant, name of Metatron) 14 
10° 48 c! 48 D! no. 17 48 D? 

Eden 55 23° 480° 

Egyptians 48 "ית‎ gu. 

TEE ‘asher ל‎ (Divine Name) 


Eight Gan Princes 10° 

'El Shadday Rabba (Divine Name) 42? 

elder, elders 45? * 48 p!? 

Elect One 6? (of. Enoch) 44?) (ot 
Isaac) 

Elemental angels 14° 

Elgabish (a celestial matter) 34 

Elz 154 

Elim (angels) 141 

Elisha ben Abuya 16° 

Elkanah 15° 

Elohim (class of angels) 15 B! 

Enoch 45 48 6 (X) 48C%° 

Enosh_ 5% ?; 10 

enter 115,6 22 48 55 1819 22 pt 312 46° 

entrust 18% 48 D? 

"Erellim 14! 39° 

’Esh’Okhelah (Divine Name) 42° 

Eternal 15 B9, 187? (life) 

eulogy 1 

Eve 48D? 

everlasting 42* 

evil spirits, see ‘demons’; evil wind 


execute 28^? 321! 48 cH 

expel 5! 

Explicit Name 225; see ‘ Names, Divine’ 

Explicit Names 391, 48 D5 (on the 
Merkaba), 48 D1; see ‘Names, Di- 
vine’ 

expound 181 

eye, eyes 1%7,8,12 45 of 16% 187 224.8 
22 B" 2419 qu. 255 9,7 269,11 352 
459 47* 48 A51? qu. 48 C5 48 DI? 

eye-balls 15! 

eye-brow 22* 26* 48 c? 

eye-lids 15! 

Ezra 48 p? 


face s. 17 15 B35 181723 2155 5% 
22 B5. 6,7 252,3 269, 10 315? 382 39* 


42? 445 48 C9 
faith 6°, 48 D^ (men of faith) 
fast s. 15 B 
fast v. 15B? 


father 4? 15? 48 C7 


earthquake 


darkness, rivers of 22C° | 

David 45° 48 A 

day, angel of the 1434 

day, days 4° (of the Flood), 4 7 
17° 18%,% 231 qu. 24% 2 258 26% 9,12 

287, 10 ב‎ 44° 45° 48 Als 3 48 C= 

48 p? 

dead 1924 (books of the), 28° (books of 

| the), 48 c"? 

deafness, fire of 15 B! 

death 18, angel of death 48 Dë 

ME $ s 8 qu., 484° (Divine), 

C^ 

deed, decis 2 63 445 

deep S. II? 

degalim (divisions of angels) 19° 

deliver 49 27? 447, 9,19 48 49,9 48 cH 

deliverance 48 A5 

deluge, see ‘flood’ 

demons 54 

depth 111253 334 

0650626 5% 

descent 22 1 

destiny 48 D? 

destruction 48 4! 

destruction, angels of 31? 33! 44? 

diadem 5% 22? (royal), 22% 48c7; 
see ‘crown’ 

Dibbur 14 (gates of), 15 Bt; see ‘Word’ 

Dibburiek (name of Metatron) 48D! 
no. 18 

distance 6? 22 Cb ? 25* 267 

dividers of flames 6? 

Divine decree(s) 48 4? 

Divine Majesty 158 28° 451; see 
MAQOM 

Divine Powers (Reshuyyoth) 16° 

Divine Voice 164 

divisions 15? 198 S angels), 22 B9 (of 
flaming fire), 48 c! 

do the will of the Holy One 5? 2219 

domestic animals 4* 

dominion 48c? 

door i? (of the Seventh Hall), 10? 16! 
48 c$ 8 

door keepers 189 

downfall 44° 

dragon 48 D® 

dreads. 16%, 22 BY (Lords of, 1 Le. angels), 
22 c? (rivers of), 287 35% 48 Bt 

drop, white (semen) 6? 48 p? 

Dubbiel 26!? 

dwelling s. 255 28° 

dwelling-place 2217 


Eagle, eagles 2! (of the Merkaba), 


24% 26° 39% 44° 
earth 4? qu. 5125,13 131 178 1818 qu. 20! 


24 INDEX AND VOCABULARY 


garment 121, 17° (of kingship), 182? 
(of life), 18% (of kingship), 25° 28° 
367 48 c? | 


gate, gates 11 (of Shekina), 5° (of the 


Garden of Eden), 18?5 22 p* 38 
4 


47 | 
Geburah (Divine Majesty) 28? 
Geburathtel 1913,15. 
Gedudzm (class of angels) 199 22C" ; 

see ‘Angels, camps of’ 

Gehenna 33° 449 48 D? 
Gematria 48c*(K) > 
generation 4? 4 56,7 7 45% 2,3,5,6 48 AS 
8c 


Gibborim (mighty ones, a class of 
angels) 198 
Gippuyel (name of Metatron) 48D! 


no. 7 

gird v. 18% 30? 

girdle s. 22° 

gladness, streams of 22 B° | 

Glory 199 (Divine), 4! (of Metatron 
and the angels), 514, 61 (Servants 
of the Glory), 12! (garment of), 145 
(crown of) 1i5B?5 (Glory-the 
Divine Majesty), 16! (crown of), 
178, 185 2,579 (crown of), 1818 
(glories of ‘Avaboth), 207 (Divine), 
2212, 223? (horns of), 221916, 22 p5 
(King of- God), 22 B5 (angels of 
the Glory), 22 B? 28? 39? 40! 46? 
4845 48255 48097 48D; see 
‘crown of glory’, ‘Throne of Glory’ 

Glory of all heavens= Metatron 131 
15! 16! 17! 181 241 

gnosis 48 p? 

God 4? 5^ qu. 15 B? qu. 15 B5, 22 B%? 
(God of Israel), 22 B? 23! qu. 2393 
qu. 24% 1% 17,19 qu. 42? qu. 46? qu. 
48 AI qu. 48 C! qu. 48D^19; see 
‘Holy One, the, Blessed be He’ 

Gog 45° t 

grace 8! 1o! 48 A9 

grave s. 44^ — 

graven f7£. 229 39! 41* 455 9 48 DË 

Great Synagogue, men of the 48 p? 

Greater Light, the 26%.°; see ‘luminary’ 

greatness 4! 16! 1798 221? 26? 484? 
48 BI 48 לס‎ 

guiltiness 15 B° 

Guph (chamber of Creation) 43° 


Haggada 48 c!* 480°.3 

hail 137, 14° (angel of), 22 B° (bridges 
of), 22 B°.* (rivers of), 22 C® (rivers 
of), 22C° (angels of), 42° 480° 

hailstone 34! 42? l 

Halaka 48 n%* 


fear s. 8! (fear of heaven), 16° 19° 22°, 
22 B° (captains of), 22C° (rivers 
of), 23° (fear of VHWH), 28° 35° 
46! 48 B! 48 D? (fear of heaven) 
fear v. 145? rg B9 16? 22 C5 31? 32? 
383, prt. 18% 23 
fellowship 48 A? 
female s. 358 | 
fiery 6' 7 15%, 19% (four fiery rivers), 
264, 334 (seven fiery rivers), 36! 
(stream), 39° (fiery armies), 42°, 
471 (stream), 48 c9 
finger 13! (of the Holy One), 189 (three 
fingers), 33° 40° 44° 45° 46? 471, 
48 A* (of the Right Hand of MA- 
OOM), 480° (of the Holy One). 
21 (consuming), 6? (ministers of 
the consuming fire), 13°, 14°° 
(angel of the), 155 15 B! (fire of 
deafness), 16°, 181? (of Nehar di- 
Nur), 18%, 19% (clouds of), 20? 
224, 6,9,18 22 pd, 4, 6 22 C5» 6 2612 2810 
32! 33? 34b? 359 365? 37L* 39? 
40? 42}; 3, 6,7 443 471; 2, 3,4 48 pl 
4805 (K)®, 48D°; bridges of fire 
22 B°; wheels of fire 22 B5; 
chariots of fire 22 B° | 
firebrand 1553 22519 259 269 353 


fire 


35 

first 49 (First Ones, angels), 5^? (the 
First Adam), 6! 48 c! 

firstborn 441° 

flaming 17 (Seraphim), 131 (style), 187 
22 B° 22 C° 297 37% 307: 5 41% 425 7? 
48 c! 48 p? 

flesh. 15! 48 c9 48 D? 

flood 4?» 57, 45? (generation of the), 
ASC; see ‘deluge’ 

foundation 22? 38! 

four camps of Skekina 371, 40% 

four chariots of Shekina 37! 

four great princes 1855 

four rows of angels 36? 

friend 1? (God's, of R. Ishmael) 

friendship, streams of 22 B® 

future 4° 1878; see ‘time to come’ 


Gabriel 145 175? 
Gal Razayya (name of Metatron) 48 p! 
no. 88 er 
algal (globe) 17 
Galealliel (prince of the sun) 144 174 
Galgallim 6° 151 19%° 2419 
Prince of 19t, Galgallim ofthe Mer- 
kaba 6? 195? 
chariots of the Galgallim 2419 
Gallisur 18% 17 
Garden (of Eden) 55?:5 2315 48 p? 


INDEX AND VOCABULARY 25 


fear of heaven 8; host of heaven 
18% qu.; kingdom of heaven 358; 
princes of the heavens 13' ? 1852; 
prince of the host of one heaven 
I 

heavenly 48c°; heavenly Halls, see 
* Halls? 

heavenly household, see ‘Angels, hea- 
venly household’ 

height 4? 14! 173 181% 5 223 22c? 254 
26% 10 27° 286 35% 2 42! 48 cd, 5,9 ` 

Hekhal, -oth, see ‘Halls’ 

Herald, the Celestial 10° 

Hillel the elder 48D 

holiness 221, 225 (crown of). 

Holy, Holy, Holy, etc. 228°; see 
‘Trisagion’ (Qedushsha) 

Holy One, the, Blessed be He 12:1: 5.7, 
11,12 23 49,4,5,6,8 p1,5,6, 10,13 61,3 7 
815? 9! ro! xri! 121! 13! 141 15! 15 B? 
1655 17% 189% *% 22 Bê 241 25* 2612 
2759 282,4, b, 6—8 29! 30152 a1: 321 33! 
3645 38? 39! 40. 3,4 435? 44? 7, 6,10 

L; 5 46% 3, 4 48 A9; 6, 8; 9 48 pi 

48 C19, 11 48 p1, 4,5, 8,9 

Holy Ones 22c*; see ‘Angels, ‘/riz 
and Qaddishin’, and ‘Qaddishin’ 

holy prince 22! 

holy Temple 48 4! 

hoofs of the Chayyoth 34! 

Horeb 48 D* qu. 

horn 514, 22° (of Majesty), 22° (of 
glory), 29° (of splendour) 

horsemen 17°, 19° (a class of angels) 

hosts, see ‘Angels, camps of’; hosts 
of flames 34° 35° | 

hour 1910,11 31 41 46 82 30? 455 48 AS 
48 ci2 

household, heavenly; see ‘Angels, 
heavenly household’; household 
of , God 125; household on high 
I6 | 

hymn "יז‎ B? 


idol, idols 57.8.39. 63 
idol worshippers 59:19 
image 17 26% 

iniquity 261 445 
innumerable 15 B? 269 
instruct v. 10° | 
instruction 13? 48 c? 
intelligence 48 c* (X) 
intercessor 48 A5 48 A9 qu. 
intermediate (Jezonzyyim) 443: 9.9 
interpret 43? 

interpreter 45* 

intreat 48 A9 

Trin 22C° 


Halls (Hekhaloth) 11:7:8 16! 5 
22 B* 377 381 48 c*8; first, second, 
third, etc. Hall 18%4; seventh 
Hall 15.6 10% 161 184; seven Halls 
222% 371; “Halls of ‘Araboth 
(Ragia‘)” 387 48 c4 

m „(name of an angel-prince) 
18° | 

hand 15 9! 14? 18?5 2213 2420 5612 40° 
qu. 414 42% 5 43? 44% 4,7 46}; 8 
47° 48 Als 254, 5 c3, 9 p? 

Hand of the Holy One, Hand of 
. MAQOM 9} 4478 48 Als 24 

“He who dwelleth on the Kerubim” 
22 

head 12* 13! 14555 15% 15 B?° 18%. 
225,11,18,18 2415 266.7 287 29% 33 
48 

head (chief, chieftain, leader) 59,19 
455; heads of the councils 454; 
head (of the row of angels chant- 
ing the Z7zsagzoz) 35? ; four heads 
of the fiery river 18% 

heal v. 48 D? 

hear 15 B°.° (Sherma‘), 19° 24° qu. 
421 

heart 1!? 11! 15 B? 359 

heaven, heavens 1i? 4153,9,8 52,8,11 63 
7 10° 13% 16° 17% 18% 22° 24° qu. 
264, 5, 10 36? 38! 41i 42? 44° 463: 4 
48 41, 48 D? ; high heavens 514 6! 2 
108 18% 48 050%; every heaven 
IO? 14? 48 B? C? D? ; seven heavens 
124 17? 181; 2, 25 223 261,10 ; 955 
heavens 48 Al. Ragza‘ (synony- 
mously with ‘heavens’) 4° 5%5 18% 
44°; see below ‘second heaven’. 
First heaven, W2ldn-Shamayim 
17°, see 33° (Shamayim); second 
heaven, 200070: 175: 5.7.5 22 Bt 2610 
32° 33° 38! 41! 465?; Ragia'- 
Shamayim 22 B* 46%, see 18'; third 
heaven, Shechagim 17° 33° 38}, 
see 18t; fourth heaven, Zebul 17° 
335, see 18t; fifth heaven, Ja‘ozz 
178 33ë 381, see 18t; sixth heaven, 
Makon 17? 38!, see 184; seventh 
heaven, ‘Araboth (‘Araboth Ragia‘, 
Ragia‘ ‘Araboth) 5» 7 10° 124 
14! 179 181, 2,3, 8,1819? 252 25 p6, 7, 8 
22 c4 2419 257 27? 28? 30% 32° 35° 
36! 38! 41! 42? 48 B! c*; chariots 
of ‘Avaboth 24; paths of ‘Ara- 
both Ragia‘ 22 B*; treasuries of the 
palaces of ‘Aradoth 10°; angels of 
each of the seven heavens 14! 17? 
1855 48D’; children of heaven, 
see ‘Angels, children of heaven’; 


26 INDEX AND VOCABULARY 


king 16°, 22 B° (kings, a class of 
angels), 45* 48 C° 48 D° 

Kingdom 6° (God’s great), 35° (of 
heaven), 397 44’, 45° (of Israel), ' 
48 A? (of the Holy One), 48 A1? (of 
Messiah), 48 B}: 

Kingdoms, princes of; see ‘Angels, 
Princes of Kingdoms’ 

kingly 18% 39? 

kingship 4! (Metatron), 12° (crown of), 
161, 17° (cloaks of), 17° (crowns 
of), 17° (garments of); 18° (crown 
of), 18 (crown of), 22° (diadem 
of), 48C° (crown of), 18? (gar- 
ments of) 

know II? 18?* 241? 261? 459 qu. 48 C? qu. 

Knower of Secrets (of Metatron) 48 c? 

knowledge 4?qu. 8* 23? 41? 48 B! 48 c? 
48 C? qu. 48 p? 

Kokbiel 14° 17° 


Lailiel 14° 

language 48C? 

lashes of fire 16° 20° 28% 

Law (see ‘Tora’) 18% (secrets of), 
44° qu. 48 CD? 

leader 26! 459 

learn 48D? 

left (side) 5° 15? 16* 22? 259 511! 335? 

length 9° 13% 33% 48 4? | 

Lesser Light 269 

Lesser YHWH 12? 48 C" 48 D! no. 102 

letters (cosmical etc.) 13'? 15 B® 18% 
411-% 44° (of the Zora), 457 (of the 
Tora), 48 לס‎ 

Levi 2? 

Leviathan 48 D$ 

life 8! 18%, 18°? (cloak of); see life 
eternal 18% garments of life 18%, 
stores of life ro9, Tree of Life 5! 
2318 48 pê 

Lifegiver 18%; % 

Light, see also “Greater Light’ and 
‘Lesser Light’; g* (the great 
luminary), 9° ro* 12%.3 14° 15> 
15 p! 26% 4,6,7,11 287 29° 358 48 A! 
pt c1, 9 

lghten v. 42b* 

lightning 13°, 14%° (angel of), 15° 
18% 24%,°,%,° 22C° (chambers of 
lightnings), 23 259" 2659 29? 
3253.9 352 372382 421.4 48 pL c5 

Lion I5B* 

literally 24H 

little finger 40°, 47° (of God) 

live v. 1878 28! qu. 

living beings Ir 

Living (God) 15° 


‘Trin and Qaddishin 28): 4.5,8,%,10; see 
‘Angels, ‘rir and Qaddishin’; see 
also ‘Holy Ones, Watchers’ 

Isaac 44°. 45? 

Ishmael, R. 1-48 A+ 18 

Ishmael 45? 

Israel 23 15 B%3 1817 2612 449,10 404,5,6; 
merits of Israel 1817; God of Israel 
22 B%° 


Jacob 44720 45? 

Jah 15’ qu.; see ‘Yah’ 

Jared 4? 48c* (&) 48 c? ? 

jealousy 23? 

Jerusalem 48 43,19 

Joseph 4535 

Joshua 45* 48 p!? 

joy 15,22 B? (rivers of); 38? qu. 48 43, 1? 

Judah 45* 

judge s. 28° 45%* 

judge v. 16! 261? 28" 48 C? 

judgement 18% qu. 24% 261% 287,8,10 
30* qu. 31^? 32! 33! 35* qu. 48c? 


48 D* qu. 
Celestial Beth Din, vide sub voce 
‘Beth Din’ 
Throne of Judgement 24?! 261? 237 
I 


Books of judgement 27%°; books of 
the dead and books of the living 
18% 287; books of records 44°; 
book of records 27%? 30°; book 
of fire and flame 32! 

Angels of Judgement 305? 311»? 321 
331"; see also‘Angels, angels of de- 
struction, of mercy, of peace, Za‘a- 
phiel, Simkiel, Seraphim (2419)! 
and ‘Metatron’; ‘world, Prince of 
the World’ (30°); see also ‘Angels, 
accusers’ and ‘Angels, advocates’, 
‘Angels, Princes of Kingdoms?’ 

justice 31* 48 A5: 9 48 c? 


Kabod, see ‘Glory’ 

keepers of the doors of the heavenly 
Halls 4% 

Kerub, a Kerub 5! 18%; see ‘Angels, 
Kerubim’ 

Kerubiel 22. 14,18 

Kerubim, see "Angels, Kerubtm’ 

key, keys 18 48° 

King (appellation of the Holy One) 
15,10 4? 102, 2215 (king of kings), 
2216 (High King), 22 B» ® (the King 
of Glory), 22 B’, 25* (King of 
kings), 268, 291 (the high and ex- 
alted King), 35° 45° 484A, 48 D’ 
(the King of the kings of kings) 


INDEX AND VOCABULARY 27 


merciful 22% 

mercy 8b? ro! 13! 15 B? 221? 315? 331 
44? 4849; angels of mercy 33!; 
the Divine Attribute of Mercy 31%»? 

Mercy-Seat 24° | 

merit 1° (of Aaron), 1817; ?9 48 A? | 

Merkaba, Merkabah 11:5: 21:24 62 7 
I5! 15 B? 16? 195? 2219 22 C? 41? 
46? 48 B? C? D? ; eagles of the Mer- 
kaba 21; “He who sitteth on the 
Merkabah” 15 B?; Galgallim of 
the Merkaba, see ‘Angels, Gal- 
gallim’ and ‘Galgallim’; picture 
of the Merkabah 1°; Princes of 
the Merkaba 1* 22°; vision of 
the Merkabah ı 16°; wheels of 
the Merkaba 6° 151; see ‘Angels, 
Galgallim’ 


| Adesharethim (a class of angels), see 


‘Servants’ and ‘Angels, Servants’ 
19 | 

messengers 354 | 

Messiah 355'48 A1?; Messiah son of 
David 35°; Messiah of the house 
of David 48 A; Messiah son of 
Joseph 45° AD 

Metatron 1%? 21,3 31,2 41 5148 al 
Io? 15 B2» 3, 4,5 44° 46° 474 48 cl; 3, 
10,12 48 pi, 5, 6,9,10. see ‘Presence, 
Prince of the’, ‘‘Zbed’, ‘Na'ar , 
‘World, Prince of the’, ‘Lesser 
VHWA’, ‘Ruler’; seealso‘ Enoch’ 

middle 21i? 

midst 4? 5136122 84,6 2318 408 421,4,5,6," 
47. 48 C5 

might 8? 1879 2216 568 45? 48 A? Blqu. 

mighty 113% 4! (Mighty Ones) 1 
1820, 21,23 108 (Mighty Ones), 19! 
20! 22! 22 B? 25* 261 39? 48 p? 

Migon (name of Metatron) 48 D!no.29 

Mikael 1713, 44? (prince of Israel) 

minister (of the Throne of Glory) 48c* 
(Metatron) 

minister v. 67(B) 141 354 qu. 

ministering angels, see ‘Angels, Minis- 
tering angels’ 

ministers of the consuming fire (angels) 


Mirjam 454 
Mitmon (name of Metatron) 48 D! 
no. 46 
Mitton (name of Metatron) 48 D! 
no. 30 
moon 5° 13%, 149: * (angel of the), 175,9 
- 268 38i 411 
morning 404 qu. 46 qu. 48 Ct, morning 
star 21°, morning .stars 38° qu.; 
see ‘planets’ 


living, books ofthe 18% 28° 

Lord (God) 15 47 5. 15B? 22B’ 
23% qu.° qu. 24%7.%,%,% 321 qu. 
33° qu. 35° qu. 42° qu. 44% 7 45° qu. 
47* qu. 48 49,619 qu, 48 C! qu. D? qu. 

lordly 191 1 

lords of dread (angels) 22 B?? 

lot s. 48 p? 

love s. 85? r2! r3! 22 B7, 22 B? (rivers 
of), 48 p? 

love v. 12! 131 

loveliness 22 B® 

lover of peace (of Aaron) 1? 

loving-kindness 81? 221? 

luminary 9* (the great), 41! 


Machage Samal 36? 

magistrate. 45? | 

magnify 22% 48 cî 

Magog 45° = 

Mah ‘Adan 5", Mah’Enosh 5’ 

maintenance 8! (parnasa) 

majestic 14° (glory), 264 48 ct 

majesty 5% 12°, 15 B (Divine), 15 B%® 
179 188-25 227,12,18 55 p8 261,8 283 
39°? 45! 48 A? Bt c4; 5,7 

Maker of Creation II! 

Maker of Peace 42° 

Maker of the World 18%, of the angels 
47° 

Makon (the sixth heaven) 17° 38; see 
‘heavens, sixth heaven’ 

MaPaki 49 (B) 

male 35° 

Mamlakhethi 48 (L) 

man 4$, 55? (the first), 51° 63 117 241? 
31° 44°, 45° (men of might), 45° 
(men of reputation), 48 A* qu.® &§ 
48 B! C5 !1, 48 D5 (son of man), 
48 D!? (men of the Great Syna- 
gogue), 48 D!^ (men of faith) 

mantle 18% 

Ma‘ox (the fifth heaven), see ‘heavens, 
the fifth heaven’ 

MAQOM (the Divine Majesty) 18“ 
443 451» 8 4653 47,4 48 AL 2, 4,6 8 

Margeziel (name of Metatron) 48 D! 
no. 6 

master 5!? 47? 48 D! no. 102; see ‘Lord’ 
and ‘Universe’ 

Matariel 14° 

measure s. 22 07 9 

Mekhapperyah (name of Metatron) 
49 D! no. 93 

memunneh, see ‘appointed’ 

Memunnim (appointed ones, a class 
of angels) 19° 

Merciful One, the 4° 


3 


28 INDEX AND VOCABULARY 


Nehar di-Nur (the fiery river) 1819,21 
36 5 | | 

Nimrod 45° 

Noah 45° 

noble, nobles 45%? 

number 22 B° 46° qu. 


numerical value 22 5? 


oath 158° 

’Ofanniel, see *’Ophanniel’ 

officers (of court) 28° 45° 

ophan (globe) 17°; see ‘’Ophannim’ 

Ophanniel 14% 17° 25195 

'Opkannim 18 21 6%97 2205 7 
2418 255,8 2611 33" 39° 48 At Cs 
flaming 2; burning 7; honoured 
2611; mighty 39°; majestic 48 C*; 
* His 'Ophannim" 22 B?; wheels of 
22 07; chariots of 2418; crowns of 
25'; prince of 2555 

’Obhphanniel, see "Ophanniel’ 

oppressor 45? 

orbit 178 

order s. 137 (orders of Creation), 2212,16 
(of the Kerubim), 38% (orders of 
Ma'‘on, orders of Ragia‘), 40° 46° 

Orion 411 | 

‘Ose Shalom (Divine Name) 427 

overseer 45° 


Pa‘aziel (name of Metatron) 48D! 


no. 8 

Pachriel (an archangel) 171 (4) 

palace 7, 10° (of Araboth), 48 c® 

parasang 5*6? 179 1819,75 22 p1 22 59 

33; 4 48 C5. 7 

Parashim (horsemen, a class of angels) 
I 

Patriarch 44° 

Pasriel 17° (A) (archangel, prince of 
the first heaven) 

peace 185:1 (gates of), 268, 33! (angels 
of), 42° 

people 2° (God’s), 2* 18° qu. 26% 455 

Peres 10l; see * Curtain? 

Perfect Law (the mysteries of) 
see Ps. 19° 

perfection 6° 

perform v. 22 B! 48 c? 

Periel (name of Metatron) '48 D! no. 10 

Persia (prince of) 2612 

Phinehas 45? 

picture (ofthe Merkabah) 1° 

pillar 24° qu. 37? 381 48 Bl 

pious 18%, 48 a5 (Chasidiin) 

Pisgon (name of Metatron) 
no. 48 

pity s. 44° 


II}; 


48 D! 


Moses 15 B° (Ascension of) 15 B° 45° 
48 A3 qu. 5:6, ? 48 p3,4, 7,10 

Most High, the 28? 

Mottron (name of Metatron) 48 D! 
no. 31 

mount (Sinai) 1° 

mountain 5? ı3t 2317,18 41! 421.2 qu.4 
47° 48D° 

mourner 44° 

mourning 44° 

mouth 11% 15 B! 16° 18% 224,38 254 273 
30% 365 40% 45° 46% 474 48 A? B? 
48 C? qu. 

multitude 41 19° 35° 

music, musick 22 B3 

mystery, mysteries 11>? (of the Tora, 
‘wonderful’), 1878 (mystery of the 
Throne of Glory), 48C°; see 
‘secrets’ 


Na‘ar (Youth, name of Metatron) 2? 
Nataririe] 18.1 
name s. 23 31 gl 108 14% 181523 191,3 
22! 22 C? 28! 2698 275! 281 29! 39? 
44° 462 48 pl 2 Cl, 9 p! 
Divine Names: Name of the Holy 
One 2? 4! 5H 10%5 125 qu. 19? qu. 
22° 22 C? 29! 30! 48 45 05 1; 6 
abode of God's glorious Name 
54; Names of the Holy One 
15 B^;5 422,9,5,5,9,7 48 C?; the Ex- 
plicit Name (Shem ha-mMephor- 
ash) 22°; the Explicit Names 39! 
48D%®; Explicit Names on the 
Merkaba 48D°; Explicit Names 
on the Throne of Glory 39! 48 D®; 
see Bs; seventy-two Names 48 Bt 
(X) (written on the Heart of 
MAGOM, going forth from the 
Throne of Glory); seventy-two 
Names, enumerated 48B! (X); 
seventy Names 48 p® 
Divine Names, see ‘(ZA QOM’, ‘ Ge- 
burah’ (appellations), ‘Kabod’, fur- 
ther ‘Azatriel Yah Yehod Sebaoth’ 


(15 B) and the enumerations, - 


422" (VAH -EHVE ‘ASHER 
'"EHYE,'ESH'OKELA, .SUR 
‘OLAMIM, ’EL-SHADDAT 
RABBA, VYAD‘AL KES YAH, 
‘OSE SHALOM), and 48 B! (KX) 
Constituents of the Divine Names, 

see ‘letters, cosmical’ 

nation (nations of the world) 27>? 187 qu. 
447» 10 455 5,6 48 AS 9,10 48 p? 

necessity 41°; see ‘need’ 

need s. 13' 154; see ‘necessity’ 


INDEX AND VOCABULARY 29 


(2) * Blessed be the Name of HIS 
glorious Kingdom for ever and 
ever” 39? 48 B! (K), 48 B? 

Angels chanting the Qedushsha 18% 
(four camps of Shekina and the 
princes set over them, Tagas, 
appointedoverallthesong-uttering 
angels), 34^ (“Those who chant 
the ‘Holy, etc. and those who 
chant the ‘Blessed, etc.’”), 35198 
(myriads of camps, arranged in 
four shuvoth, presided over by the 
four princes of the army), 35* (as 
in 34”), 355 (transformation of the 
angels chanting the ‘ Holy’), 36!» 
(their purification), 38!, 39^? (the 
higher angelic orders chanting the 
' Blessed), 401^*, 4717 * (thereward 
or punishment meted out to the 
angels of the Qedushsha), 20? 221? 
22 B8 255 268 27° 

qualities, abstract, attributes, 81,2 


Ra‘amiel (the Prince appointed over 
the thunder) 144 

Ra‘ashiel (the Prince appointed over 
the earthquake) 144 

radiance 05 2215 22 8% 5% 
48 Bi 


264, 5,7 


| radiant 1* 5? 22 C9 48 c* 


Radweriel (the keeper of the Book 
of Records) 275? 

Rahatiel (the angel-prince appointed 
over the constellations) 14% 5% 
46° 

rank s. 40? 

Ragta‘ (the second heaven or synony- 
mous with ‘heavens’), see “heavens, 
Ragia‘ and the second heaven’ 

Razrazyah (name of Metatron) 48 D! 
no. 68 

recital, recitation ofthe Oedushsha 19° 

27 

record, records, book of 27°; see 
‘judgement, books of’ and ‘books’ 

record v. 181? 30% 

redeem 48 A® 

reflection 28°, 48D° (the names of 
Metatron, areflection of the Divine 
Names) 

repentance 47 cH 

reputation, men of 45° 

Reshayyoth (Divine Powers) 16° (Two 
Reshuyyoth) 

reveal 11t, 18% (Gallzsur reveals all 
the secrets of the Law), 437 (Meta- 
tron reveals the Throne of Glory 
and the spirits to R. Ishmael), 


planet, planets 59 13b? 14945 178,7, 
2r (Venus), 26% ® 381, 40° (Venus), 
41} 

plead 30? 321 qu. 

Pleiades 411 

power 19? (gates of) 5? 8? 16? 
(Divine), 22* 25* 36 45° qu., "48 pi 
(angels), 057 (א)‎ D 

Power (angelic agencies) 30° 48 B 

praise s. 11% 16% 17° 18°. qu. 20? 
2212,18,15 228° 255 26%8 28° 38? 
45° 47 48 A? 48 B? 48 D” 

praise v. 2215 28? 469 48 A3 

pray I3 15 p2,4 44° 48 A3, 5,6 

prayer 1? 15 B%* 44? 48 c? 

Presence 45 ro* 125 18? 44? 48 C0; 
see‘Angels, Princeofthe Presence’; 
Divine Presence 49 10% 18% 44° 
48 cl’; Prince of the Presence, see 
“Angels, Prince of the Presence’ 

preside v. 16! 1815 269 

president of academy 45? 

priest 48 A’ qu. 

priesthood, crown of 1° 2° 

Prince(s), (1) Angelic, see ‘Angels, 
Prince(s)’; (2) 45%, 26° (Prince 
of Peace) 

proper way (of chanting the Qedushsha) 

o 


4 

prophet 45° 48D; ‘The Prophets’ 
(Nebiim, part of the O.T.) 48 D°.° 

proud, the proud 28$ 48 c? 

prudence 41° 

psalm 1% 

punish v. 44? (the wicked in the fire 
of Gehenna) 

pure ad;. 2319 287 

purify 44? (the Intermediate, by .Szzz- 
Riel) 

pursuer of peace 1? (Aaron) 

putrefy (putrefying drop) 48 D? 


Qaddishin (Holy Ones), see ‘Angels, 
Qaddishin’, ‘‘Trin and Qaddishin’: ; 
* Holy Ones' 22 C* 2815 5, 5,9, 10 

Qafstel foe of the Watchers of the 

| Halls) 1° 

Qaspiel (one of the Watchers of the 
Halls) i? (DE) 

Qedushsha 11; see * T; risagion’ 

‘Holy’, the 7yzsagion 112, 341 35% 5,8 
381 39! 401: 55 48 pt (as a Divine 
Name), 48 B? 

* Baruk, Blessed | (the response) 1” 
34! 354 39?, 48 B! (as a Divine 
Name), 48 B? 

(1) “Blessed be the Glory of YHWH 
from HIS Place” 1% 


INDEX AND VOCABULARY 


Sammael 14° (the Prince of the Ac- 
cusers), 261? (Prince of Rome; 
Accuser) 

Samuel 45%, 48 4°.°.°7 qu. (intercessor 
for Israel) 

Sanctification 26° 

sanctify 22 C? 2819 

sanctuary 24*? qu. 

Sanhedrin, celestial ; 
27? 


see ‘Beth Din’ 


 saraph (burn) 261? 


Sasni, zel (angel-prince) . 181; 1? (Prince 
of Wisdom) | 

Satan 2318 261 

scent (of the winds in the Garden of 
Eden) 23 

sceptre, royal 17° (of the Princes of 
Kingdoms) | 

scholar 48 C® (instructed by Metatron 
in the celestial academy) 

scourger 45° 

scribe (angelic) 26! 272 337, see 1873-5; 
Ezra the Scribe 48 p!? 

scripture 184 231? 432 

scroll 18% 

sea I3! 1825 23? qu. 1317,18 3:2 471 
48 D8 

seal s. 181° 27? 

seal v. 48D° 

seats. 22 C3 (of the Throneof Glory), 25° 

seat v. 10? 30! 48 ct 

Sebvim (a class of angels) 199 

secret(s) 117 (of the Universe), 115? 
(of Wisdom, of Creation), 1819 (of 
the Zora), 206% (‘the secrets of 
the Holy One’), 48 c%? (the Divine 
secrets revealed to Metatron by 
the Most High, Metatron called 
‘ Knower of Secrets’), 48 c® (Meta- 
tron reveals the secrets of the 
Divine Decrees to the Princes 
under him, the Princes of King- 
doms), 48 D^? (Metatron reveals 
the secrets to Moses) 

seed (of Aaron) 2? 

Segansakkiel (name of Metatron) ‘the 
Prince of Wisdom" 48 D! no. 105; 
see‘ Sagnesakiel’ and ‘ Sasnigtel’ 

semen 6? 48 D*; see ‘drop, white’ 

Senegron (Advocate), name of Meta- 
tron 48D! no. 22 

sentence s. 285 qu. ? 

Seraph 19°; see ‘Angels, Seraphim’ 

run (the Prince of the Seraphim) 
2 


Seraphim, see ‘Angels, Seraphin? 


Servant: (1) ‘Ebed’, i.e. Metatron, see 
Ebed’ 


30 


reveal (contd.) 
44° (the Kingdom of God), 48 c? 
(God reveals all secrets to Meta- 
tron) c? (Metatron reveals the 
Divine decrees to the Princes 
under him), 48 D^»? (Metatron re- 
veals secrets to Moses) 

reward 6? 

Ribbothaim (chariots of) 248 

right 40? (right order), 48 D!? qu. 

right hand, right side 59 15? 16! 22? 
259 31* 335? 48 A? qu. 


Right Hand of 4008 44^? 
48 Als 2, 4,5 

righteous 1:87? 22! 2319 439 447 48 A? 
48 CH qu.? 


righteousness 6? 22! 287 415 48 5% 
Rikbtel (the prince set over the wheels 
of the Merkaba) 19%? 
ring s. 48 D? (of the 22 cosmic letters) 
river 13! 181% 21 19% 22 Bl, 22B%* (rivers 
of hail and rivers of fire), 3° (rivers 
of joy, love and rejoicing), c? 
(rivers of hail, of darkness, of dread 
and of fear), 231% 18 3345 371,2 4ıl, 
48 A* (of tears, going forth from the 
Right Hand of MAQOM), D°; 
rivers of fire, see ‘fiery river(s)’ and 
‘ Nehar di-Nur’ 
roar v. 19ř 352 38? 4215 
roaring 15° 
robe (of Metatron) 12? 
Rome, the prince of (Sammael) 261? 
row (the four rows of angels, chanting 
the Qedushsha before the Throne 
of Glory) 35% 367; see ‘ Shekina, 
camps of? 
royal 12? 39? 48 C*; cloaks 178; crowns 
179 185, see ‘kingship, crowns of’; 
garments 178 18%, see ‘kingship, 
garments of’; horses 178; ser- 
vants 178 
Ruchiel (the angel set over the wind) 
14 | 
rule v. 14° 
ruler 45:9 ro? 14* 22 p? 45? 48 c? p6 
Ruler (of Metatron- Enoch) 49:8 103; 
Metratron Prince of the Rulers 
48 n® | 
rulers of the world (angels) 144 
Rulers, a class of angels 144 22 B’ 
48 D® 
rulership 16! 
run v. 1786 22 C5 2415 334 35% 361 


Sagnesakiel (name of Metatron) 48 D?; 
see ' Sasnzgze/" 
salvation (day of, etc.) 48 A1, 9, 7, 8, 10 


INDEX AND VOCABULARY 31 


shepherd 45? 

shield s. 229 

Shimshiel (angel of the day) 14* 

Shin’anim (a class of angels) 7 

Shoged Chozi 18? (the angel-prince 
who weighs the merits of men in 
a balance) 

sidereal angels, see “Angels, sidereal’ 
and‘ Rahatiel’ 

Sidriel (archangel, prince of the first 
heaven) 1753(D) 

Szmkiel (angel of destruction, ap- 
pointed over the Intermediate— 
the Benoniyyim—in Sheol) 49%? 

sin s. 81 (fear of) 

sin v. 49:* 448 

Sinai 1? 2? 48 p? 4 

sing 221515 22 p? 38? 47?; see ‘utter’ 

size 57 (5 18% 21% 261% 7 

skull 227;11,15 2686 

sky s. 268 

slave s. 44° 

smell 6%  . 

smite 207 234 qu. 48 C® 

snow 131, 14°.° (angel of), 22 B%4 
(treasuries of), 287 42°, 4 

snowy 42! 

socket 38! | 

Sogdin (name of Metatron) 48 D! 
no. 24 

solstice 22 Cê 4849 | 

son 447 15 BË 48c! (K)? 3 

Song 110 11,15 014 קז‎ 185 105 5 
22 8% 7 268 273 46* 48 A?, see also 
‘ Qedushsha’ and ‘Trisagion’ ; 
‘the Song’ (i.e. Qedushsha) 198 35° 
361 38°; Qedushsha and ‘Blessed’, 
see ‘Qedushsha’ 

Sopheriel H Mechayyeh and Sopheriel 
HT Memith (angel-princes set over 
the books of the living and the 
dead) 1873; 4 

sorceries 5° 

Sother ’Ashiel 1818,20 


‘soul 16% 435 471: 55 48 4% Cc 


sound 514 qu. 197 22 B® 48 cls? 

spark 14* (angel of), 21* 224 264 29? 
32° 35° 37° 38° 41% 427 46° 48 c* 

speak v. 449? 30? 40* 44? 

speech 1H (gates of), 48 C? 

spirit 19 5* (evil), 282° 43,2 441,2,7; 
evil spirits, see ‘demons’ 

splendour 54:5 82 9° 10! 12% 4 151 1818 
21% 224, 7,18 25 B5 7 257 262,4,5,7, 11 
28? 29? 31? 321 443 48 AL? 48 C467; 
see also ‘ Shekina, splendour of’ 

staff s. 317 44° 

stain s. 445 


(2) Aaron, the servant of the Holy 
One 2?; see 48 D* qu. 
(3) Metatron calls R. Ishmael * My 
servant’ 44° © | 
(4) Servants, Mesharethim, angels; 
see ‘Angels, Servants’; the minis- 
tering angels servants of Meta- 
tron 16? 
session, celestial 18%; see ‘academy’, 
‘college’ 
set over, see ‘appoint, appointed ’ 
. seven fiery rivers 337; see ‘fiery river’ 
and‘ Nehar di-Nur’ 
seven Halls, see ‘ Halls’ 
seven heavens, see ‘heavens’ 
seven princes of the seven heavens 
171 18152; see ‘heavens’ 
seven times (the ministering angels 
bathe seven times before chanting 
the Qedushsha) 36? 
sevenfold light 26% 
seventy Divine Names 48 05 (48 c9) 
seventy names of Metatron 3* 41 48 C® 
48 Dl, 48 D® (a reflection of the 


Explicit Names), enumerated 
48D! . 

seventy names of the Princes of King- 
doms 29! 


seventy tongues, nations of the world; 
see ‘tongues’, ‘nations’ 

seventy-two Divine Names 48 B! (X) 
enumerated; see also ‘Explicit 
Names’ and ‘Name’, ‘Names’ 

Shachagiel (archangel, prince of the 
fourth heaven) 17b? 

Shalgiel (angel of the snow) 14% 

shallishim (chieftains, a class of angels) 
19 

Shamayim (name of the first heaven), 
see ‘heavens’ | 

sharpen v. 32? (the sword of God) 

Shathgiel (archangel, prince of the 
fifth heaven) 17b? 

sheath 32! 

Shechagim (name of the third heaven), 
see ‘heavens’ 

Shekina I9: 11 5l 3, 4, 5, 13, 14 61,3 7 81 
15} 15 p? 1819, 24 225, 7,13 22 B7 2415 
28° 35° 37! 39b? 43* 449 47h54 
48 c!; bow of Shekina 225; camps 
of 18 18* 371, see ‘Angels, camps 
of’; chariots of 371; face of 15 B? 
(£); gates of I“; needs of r5! ; 
splendour of 54:5 22713 22 B7 282; 
Throne of 7; wings of 7 

Shem 45° 

Shema‘ 15 B? 

5601 


32 INDEX AND VOCABULARY 


teach 5° 18% 2317 268 45? 46? 48 c9 1? 

teacher 45%* 

Tebel 38 

tempest I3! 15? 18?5 193 341 37? 

Temple 48 A! (destruction of) 

tent 179 24? 25* 29? 

terua 48C? 

testifyer 4° 

thanksgiving 17 

third day 281? (of judgement) 

three angels 49 19! 

three crowns 40? (corresponding to 
the three parts of the Z7zsagzoz) 

three fingers 18° 33° 

three hours 48 i cH 

three times 39? 48 4? 

thrice Holy, see ‘ Oedushsha’ 
‘ Trisagion’ 

Throne (1) Throne of Glory 1°(D£) 19:22 
7 8! Io! 14! 1ףז‎ 150 
22 BY 6,8 22 c^ 8 24? 26^; 11 28° 
335 35% 3655 397 qo? 4134 43? 
48 2% C59,7,1^ 48p5: Curtain 
(Pargod) of the Throne of Glory 
10} (see 4518); Mystery of the 


and 


Throne of Glory 18” 
(2) Throne of Judgement 24% 26% 
287 31% 


(3) Throne of Merkaba 46°; Throne 
of Shekina 7; Holy Throne 24; 
Throne of Yak 24°9 428 qu.; Throne, 
the 18? 22C? 31° qu. 447 46 
High and exalted Throne (Kisse 
Ram we Nissa) 5" 24 

(4) Ministerofthe Throne (Metatron) 
48c*; Princes of the Throne of 
Glory (princes who know the 
d of the Throne of Glory) 
I 

(5) Throne of Metatron 10! 165? 
48 c5, 8 

thunder s. 13!, 14» * (angel of), 15? 199 
229 37? 38? qu. 4255 

thunder v. 195 

time 56 10 I3? 175 18° 198 2612 27° 33° 
355 36! 38! 39? 4559 46* 47? 
48 49$ 59 48 C?; time to come 18?? 
2318 46*; see ‘future’ 

Titmon a of Metatron) 48D! 
no. 

tongue Gs lit. 1875 224% 36? 

(2) seventy ‘tongues ’—languages, 
nations—of the world 3%, 178 
(72 tongues), 29% 45° 48 D°.° 

Tora (see ‘ Law’) 81, 111 (mysteries of, 
Torah Ti mima), 18% (secrets 
of Ds, 44° (letters of) 45? 48c? 
D3 ,4,8 , 


stand v. 1? 49 c9 1635 1823,24,25 yol,4 
2213,15 22 Bls 24,6 2318 245 qu, 255 
273 285,7,8 31,2 331,2 258,4 362 
371 405 44915 16? 
48 AS 7 C10 

standing-place 25° 28° 

star 179 269 32? 38° qu. 40° 461 ; see 
‘constellations , ‘planet’ 

stature 2299 35? 48 C5 

statute 44° 48 D qu. 1? qu. 

stir up (the fire of the ehar di-Nur) 
18 


store(s) 10° (of life), 48 c see ‘trea- 
sury’ and ‘ chambers ' p, ig 

storm- wind, 13%, 14° (angel of), I 

1825 198 2315, 18 16 $e 8 5 

streams (of commotion, friendship, 
gladness, triumph) 22° 

strength 1°. (gates of) 8? 22. 
22 0% 7 25% 361 48 A® qu. Bi C4 

stroke (with lashes of fire) 165 

strong 1873 19! 22! 251 48c!; 
wind’ 19° 23° 

style (flaming) 13? 1875 29! 391 414 

subtlety 85? 

summer solstice 22 C 48 A? 

sun 555 12? 13?, 145 * (angel of), 1759 
18% 214220" 23 25* 38! 41* 48 C9; 
sunshine 48 A? 

supporter 45? 

Sur ‘Olamim (Divine Name) 42* 

Suryak (name of Metatron) 48D! 
no. 94 

sustain v. 41° 

swift 18% 243,1" 261; swift cloud 243; 
swift Kerub 24?" 18%; swift scribe 
26! (Seraphiel) 

sword 22° (of Keruézel) 325? (Divine 
Sword) 

Synagogue, men of the Great 48 p!? 


* strong 


tabernacle (of Metatron) 15 B', (chariots 
of the Tabernacle) 24? 

Tabkiel (name of Metatron) 48D! 
no. 12 

tables (of accusation) 2612 

Ti afsarim (a class of angels) 14! 39° 


Tag‘as (the prince at the head of the - 


angels chanting the celestial songs) 

18 | 

taint v. 48 p® 

take upon oneself the yoke of the 
Kingdom of Heaven 35° (of the 
angels) 

Tatriel (name of Metatron) 
no, II 

Taw (the letter Tav: 
Taw”) 44° 


48 Dt 
“from Aleph to 


33 


value, numerical 22 B? 

vehemence, armies of 7; angel set 
over the 14* 

vehicles of the Divine Manifestation 
24179; see ‘chariot’ 

Venus (the planet) 21% 267: 5 

vision of the Merkabah 11 7 

voice I3! 15 B', 16° (Divine: Bath 
Qol), 22B°C° 24°qu. 35° 37° 38° 
42159 4419 48 DI? qu. 


wall 33? 34! 47? * 

War $. 459 

Watchers of the doorsof the Halls 18?; 4 

Watchers, ‘/r2n, see ‘Trin’ and ‘Angels, 
‘Trin’ | 

water 4* (of the Deluge), 23! qu. qu. 
34b? 421, 5,7 

water v. 42? 

weigh v. 18? 

West 179 

wheel, wheels ı51(47) 1875 192-7 (17), 
22 B%4 (of fire) 22C° (of the 
'ObRannim), 249 27? 372 412 (AZ). 
(M) denotes ‘wheels of the Mer- 
kaba’ 

wheels of the Merkaba, see ‘Merkaba’ 
and ‘Galgallim’ 

white drop (semen) 67; see ‘semen’ 

wicked 321 33° 44» 2, 6,8,9 48 ci 

wickedness 449 

wife 4* 

wild animals 4* 48 p? 

wilderness 2314 qu. 

Wilon, see ‘heavens, the first heaven’ 

wind 7 13%, 14%4 (angel of), 19? (of 
earthquake), 212 231718, 24? (cha- 
riots of the), 26° 358 42? 

windows above the heads of the Kerz- 
bim 15 B? 

wing 14 7 9% 15! 17% 2133 228,13,15 
22 C? 23116 252 268,10 341 372 391 
41* 42? 46? 479,1 

Wisdom I* (gates of), 1 (BDELYZA) 
8°, 10° (Prince of), 10° (of heavenly 
things), 111 (secrets of), 23° 413 
48 Bic? (X) 9, 12 2, 8, 8 

wise 48C?® 

witness 4% 5 48 05" 

woman 2? 6? 48 p? 

Word 17? 10? 15 Bl 2315 qu. 27? 2858 qu. 
35% 40* (angels created out of 
one word), 43? 459 qu. 48C9, ?? qu.; 
see also ‘Dibbur’ and ‘speech’ 

works. 42° 45% °° 47% 48 A° (v.), A“ (w.) 

world 32 44 5%4,6,7,10 68 g&,3 10° 11% 
12! 13! 14%4 16 B® 178 1818, 19, 22 
211 241! 269,12 2857 291 3912 


INDEX AND VOCABULARY 


torch, ‘torches of flame’ (WN לפידי‎ 
(לפידי להבה‎ 132 18% 48 c9 

Tosefta 48 1 

^ Tradition (.SEezu'a) 48c? p» 

transform 22 C* 48 C9; transformation 
of Metatron 15 48C® etc.; trans- 
formation of the angels chanting 
the 77 risagion 359 47 

transgress 445.9 

transgression 449? 

treasury (see ‘store’) 10% 22B%* 231! qu. 
271 48 D? 48c? DY; of lightnings 

2 


Tree of Life 51 231 48 D®; tree 28° qu. 
15 


tribe 255 3 
tribute 6° 
Trisagion (1) ‘the Holy’ 1% 187 22 B® 
26° 27° 3412 3555,9 381 39! 
40b ?;3, 48 B! (as a Divine Name), 
48 B? 
(2) ‘The Song’ (i.e. the Qedushsha) 
19° 35° 36% 38° (see 27°) 
(3) ‘the Blessed’, the response of the 
Oedushsha 1° 34% 35° 30%, 48 Bt 
(as a Divine Name), 48 B? 
(a2) ‘Blessed be the Glory of YHWH 
from His Place’ 17? 
(4) ‘Blessed be the Name of His 
Glorious Kingdom for ever and 
ever! 39? 48 B (X) 48 E? 
Angels chanting the Zrisagion, see 
‘Qedushsha’ 
triumph, streams of 22 B® 
troops, see ‘Angels, camps of’ aad 
‘Angels, troops of also ‘Gedu- 
dim’ ; S (troopsof hosts), 7 (troops 
of anger), 199 36!, 39? (troops of 
consuming fire) 
trumpet 54448 cb? 
truth. 261? 315? qu. 
Tutresiel (angel-prince) 18%° 
Tutrisyah (name of Metatron) 48D! 
no. 83 


under the Throne 11? 48 c12 


understanding 8%2, 10° (prince of), 


23° 41? 48 B! 48 c? p9 
‘unique 48 c! p? 
unit 22 C' 
Universe (see also ‘world’) 1? (Lord 
of ), 4’ (Lord of), 9° 101, 111 (secrets 
of), 217 257 26°57 381 447 
utter (songs) 1% 109 22 p? 279 35* 38! 
39! 40? 46* 47? 
utterance 48 c9,19 
‘Uzza (one of the three ‘ Fallen Watch- 
ers’) 4° 5° ! 


34 INDEX AND VOCABULARY 


YHWH, the Lesser (i.e. Metatron) 
12° 48 C7 48 D! no. 102 
yoke of the Kingdom of Heaven 
8 


35 

Yophiel (name of Metatron) 48 D! 
no. 3 

youth 419; see ‘Na’ ar’ 


Za‘amiel (angel of vehemence) 14 

Za‘aphiel 14? (angel of the storm- 
wind), 44% 3 (angel of destruction, 
set over the wicked in Gekenna) 

Zakkikyah (name of Metatron) 48 p! 
no. 82 

Zakzakkiel (angel-prince, ‘appointed 
to write down the merits of Israel 
on the Throne of Glory! 1817,19 

Zazriel (angel-prince) 18, 

Zebul (the fourth heaven), see ‘heavens, 
the fourth heaven’ 

Zeera, R. 48D 

Zehanpuryuh (angel-prince function- 
ing at the Judgement, on the side 
of ‘Mercy’) 18% 

Ziel (angel of commotion) 14% 

Zigiel (angel appointed over the sparks) 
I 


Ziw (Ziw ha-shShekina), see ‘She- 
kina, splendour of’ 


world (contd.) 
3215 385 41595 4287 4% 5,6 
48 A5, 5,8,9,10 48 c°.° 48D; future 
world 45, see ‘time to come’; this 
world and the world to come 10°; 
inhabitants of the world 4°; Maker 
(Creator) of the world 18; Prince 
of the World 30° 38°; 18000 worlds 
2417 

worship v. 5!? 6° 

worshipper (of idols) po, 10 

worthy 2* 48 4? 

wrath 22° 23 

wreathe v. 48 C? 

write 131 1817, 24,25 2612 

writings (part of the Bible) 48 D°.° 

writings, case of 27%, writing tables 
(of accusation) 267 

wrong 47° 


Yad ‘Al Kes Yah (Divine Name) 42° 
Yah, throne of 247°, Yah 42? 

year 419 1825 25% 4 26° 

oes name of Metatron) 48 D! nos. 


| Vopliphyah (the Prince of 70a) 48 p* 

YesAióa 161; see ‘Celestial Court’ 

VHWH 10? 15 8? 22 B55 23759 42% 
48 D! no. 14 (as a name of Meta- 
tron), 48 D° 


III. INDEX OF NUMBERS OCCURRING IN 
THE TEXT 


IOOO 5157? 12! 22! 34? 48 Bl, thousand 
times thousand 22 5 7 
35* qu.® 36* 40° 
1800 158? — 
2000 214 
2116 25% ' 
2190 25? 
2191 25? 
2196 25? 
2500 254 
3000 18% 
5360 62(Z) gt 
5380 6 (YR) 
7ooo 18% 
8466 25? . 
IOOOO 51* 22! 34?. ten thousand times 
ten thousand 22 B? C? 35*qu. 
| 36! 40? 
I2000 22 1 
18000 24!* (18000 worlds) 
30000 22C? 
36000 22 Bl 
סססס4‎ 75 
66000 33° 
70000 33° 48C® 
300000 1 
339000 17$ 
496000 17? 35! 40? 
506000 35! 
660000 22 B® 
800000 33° 


18°, see ‘three’. 
184, see ‘four’, 187° 


3 
4 
7 


see ‘seven’, 17174 18179 
8 10°, 19° 
12 myriads 22C%° 
15 17 
16 25° 39° 


22 myriads 22 0% 48 D* (22 letters) 


24 myriads 22 B*C? 


9? 22 B? 22 C? 44? 

44° 48 D®: 4 

12? 

165 

175 (D) | 

see ‘Names’, 29! 48 c? 48 p? 

9? (wings of Metatron), 1767 25° 
30? יכ‎ 

220 

17° 

174 

25° 

22° 

217.33: 

17° | | 

54 6? 9! (DE) o! 177 1925 219 

ה -33 


48 C" (500 by 500) 
207 
48 A* (955 heavens) > 


36 
40 
49 
60 
68 
70 
72 


84 
88 
96 
100 
148 
248 
354 
365 


500 
502 
955 


IV. INDEX OF SCRIPTURAL PASSAGES 
QUOTED IN 3 ENOCH 


Psalm 148°: 23!5 | 
Proverbs 115: 1 

25%: 30 
Ecclesiastes 19: 23" 

8%: 45$ 
Canticles 415: 5 
Isaiah 518; 241 

61 : 2478 

6°: 22 pl 

6°: 35° 

11°: 23° 

16°: 312 

ral: 243,17 

24%, 20 . 48 Adi 

263: 421 

285: 2% 

333 : 187 
40%: 48 p! 

6 


482; 48 48 
51?: 484? 
5210; 48 A10 
Bo 48 Cc 


59: 48 AS 

63°: 48 a’? 

6312: 48 A? 

6615: 1 
Jeremiah 3°: 164 

1018: 1 

154: 48 a? 

2319: 335 

3093: (33°) 35° 

5116; 2 11 
Lamentations 37%: 40° 46° 
Ezekiel 154: 22 C5 2415 

10?: 2416 

1015 : 8 

1. 957 

835. 2418 
Daniel 221: 48c° 

413,14, 289° 

417: 288 

719: 18% 30? 354. 

11. 449 
Hosea 67: 28!? 
Amos 4°: 23° 
Habakkuk 3°: 18% 
Zechariah 14°: 48 A 
Malachi 4°: 48 D* 


Genesis I 231 
. 8 
sa ji 
81: 
922207 
Exodus ro: 23° 
1421: 232 
1595: 48 p1? 
1716: 2420 426 
19%: 244 
199: 241 
: 23?! : 125 48D! no. 102 
2419; 2410 
Leviticus 11: 5 
Numbers 514: 23° 
789; 249 
ו‎ 
Deuteronomy 4%: 42° 
6%: 158° 
Io*: 48 p1 
315: 7 
3212: 48 A10 
30915 32? 
I Samuel 12°: 48 AS 
16%: 23° 
II Samuel 2211: 7 
I Kings 1011: 2 
2219. g8 184 
II Chronicles 18: 184 
Job 1°: 2314 
25°: 427 
387: 388 
Psalm 8°: 46% 
84. 10 
101: 4410 
142: 241° 
1819: 231% 7 
191: 
47°: 574 242? 48 cl 
47%: 24" 
684: 197 2418 48 p! 
68: 246 
7718. 38? 
925: 47* 
973: 40? 
908: 48 A7 
104°: 24" 
10415 : 2 
10474; 459 
14415: 24 
147%: 46° 


CAMBRIDGE: PRINTED BY W. LEWIS, M.A., AT THE UNIVERSITY PRESS 








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