59 ELIJAH LORE and the ENOCH METATRON NARRATIVE of 3 ENOCH I – INTRODUCTION the Enigmatic Enoch/Metatron Narrative, Included I

ARAM, 20 (2008) 59-76. doi: 10.2143/ARAM.20.0.2033120D. ARBEL 59

ELIJAH LORE AND THE ENOCH METATRON NARRATIVE OF 3 ENOCH

Dr. DAPHNA ARBEL (University of British Columbia)

I – INTRODUCTION

The enigmatic Enoch/Metatron narrative, included in 3 Enoch of the Hekhalot and Merkavah literature, draws together threads inherited from a broad range of previous sources to weave a new narrative in which the human/ angelic figure Enoch/Metatron plays a central role. 1 Among these sources two central streams of traditions are pivotal: early Enochic traditions concerning Enoch, and rabbinic traditions, concerning the angel Metatron. Key studies have analyzed thematic and conceptual connections between these early Enochic and rabbinic traditions and 3 Enoch, as well as the channels through which the authors of 3 Enoch came to know them.2 In contrast, not much scholarly attention has been paid to the ambiguity inherent in the new literary construction of the Enoch /Metatron narrative, and the manner in which it characterizes its main protagonist. The narrative integrates, alters, and harmo- nizes themes and images rooted in the early Enochic and rabbinic traditions in a way that seems neither predictable nor traditional. Hence, questions related

1 3 Enoch or Sefer Hekhalot, is included in P. Schäfer, Synopse zur Hekhalot Literatur in col- laboration with M. Schlüter and H.G. von Mutius (Tübingen: Mohr Siebeck, 1981) sections 1- 79. A German translation of 3 Enoch with text-critical notes has been provided by P. Schäfer and K. Herrmann, Übersetzung der Hekhalot-Literatur, vol. 1:1-82 (Tübingen: Mohr-Siebeck, 1995). The English translations of 3 Enoch used here is that of P. S. Alexander, “3 (Hebrew Apocalypse of) Enoch,” OTP 1: 223-315. Another translation may be found in H. Odeberg, The Hebrew Book of Enoch or Third Enoch (2nd ed., with Prolegomenon by J. C. Greenfield. 1928; reprint, New York: Ktav, 1973). On 3 Enoch in the context of the Hekhalot and Merkavah literature, see Alexander “3 (Hebrew Apocalypse of) Enoch”; idem, “The Historical Setting of the Hebrew Book of Enoch,” JJS 28 (1977) 156-180; J. R. Davila, Descenders to the Chariot: The People Behind the Hekhalot Literature (Leiden: Brill, 2001), 9-10; R. Elior, The Three Temples. On the Emergence of Jewish Mysticism (Oxford, Portland, Oregon: The Littman Library of Jew- ish Civilization, 2004), 234-35, 237-47; I. Gruenwald, Apocalyptic and Merkavah Mysticism (Leiden: Brill, 1980) 191-208; D. J. Halperin, The Faces of the Chariot: Early Jewish Responses to Ezekiel's Vision (Tübingen: Mohr Siebeck, 1988) [especially chapter 9]; P. Schäfer, The Hid- den and Manifest God: Some Major Themes in Early Jewish Mysticism (Albany: State Univer- sity of New York Press, 1992), 123-138; G. Scholem, Major Trends in Jewish Mysticism (3rd ed.; New York: Schocken, 1954), 40-79; idem, Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition ( 2nd ed.; New York: Jewish Theological Seminary of America, 1965), 43- 55. 2 See a compelling discussion by A. Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity (Cambridge: Cambridge University Press, 2005).

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to possible inspiration and motivations for the Enoch/Metatron literary reconstruction call for clarification. In this paper I propose that the perplexing reconstruction of traditions and themes in the Enoch/Metatron narrative reflects conceptual and thematic affinity with biblical and Aggadic Elijah traditions, which does not seem to be co- incidental. This affinity allows for the possibility that the authors and redactors of the Enoch/Metatron account, who were undoubtedly conversant with Bible and Aggadic traditions as part of their training, appealed to these traditions in their literary construction. In turn the compilers of the Enoch/Metatron narrative of 3 Enoch, in accord with their long documented practice of mixing up traditions, selected, modified, and fused together early Enochic and rabbinic themes and images in an implicit attempt to allude to Elijah traditions, and to associate the figure of Enoch/Metatron with the esteemed prophet. The subsequent discussion will explore these suggestions. Following a brief introduction of the Enoch/Metatron account, I will examine several of its key themes, which convey literary allusions to the Elijah traditions embedded in conventional Biblical and Post-biblical Jewish traditions. I will then conclude by considering possible ideological motivations that contributed to this literary construction and the reasons for its drawing associations between Enoch/ Metatron and the prophet Elijah.

II – THE ENOCH/METATRON NARRATIVE

The Enoch/Metatron account of 3 Enoch recounts the story of Enoch, son of Yared, mentioned in Gen. 5:24: “And Enoch walked with God and he was not for God took him.” The narrative describes in detail how Enoch was translated from earth to heaven, underwent a fiery transformation, was bestowed with angelic features and attributes, and consequently was transformed into the supreme angel Metatron and allowed access to divine secrets otherwise reserved for God alone.3 The account further describes how, when Elisha ben Avuyah,

3 On Enoch-Metatron, see D. Abrams, “The Boundaries of Divine Ontology: The Inclusion and Exclusion of Metatron in the Godhead,” HTR 87 (1994), 291–321; Alexander, “The Histori- cal Setting,” 156–180; idem, “3 Enoch,” 223–315; D. Arbel, “Seal of Resemblance, Full of Wisdom and Perfect in Beauty: The Enoch/Metatron Narrative of 3 Enoch and Ezekiel 28,” HTR 98:2 (2005), 121-42; J. Dan, “The Seventy Names of Metatron,” in J. Dan, Jewish Mysticism. Late Antiquity (Northvale: Jason Aronson, 1998), 1.229–34; idem, The Ancient Jewish Mysti- cism (Tel–Aviv: MOD Books, 1993), 108–124; J. R. Davila, “Of Methodology, Monotheism and Metatron,” in The Jewish Roots of Christological Monotheism: Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus (eds. C. C. Newman, J. R. Davila, and G. S. Lewis; Leiden: Brill, 1999), 3–18; idem, “Melchizedek, the ‘Youth,’ and Jesus,” in The Dead Sea Scrolls as Background to Postbiblical Judaism and Early Christianity: Papers from an International Conference at St. Andrews in 2001 (ed. J. R. Davila; Leiden: Brill, 2003), 248–74; R. Elior, “You Have Chosen Enoch from Among Human Beings: Enoch the Scribe of

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known as Aher, came on high to observe the vision of the Merkavah, he saw Enoch/Metatron enthroned in heaven in all his splendor. Assuming that Enoch/ Metatron was equivalent to God, Elisha ben Avuyah mistakenly considered Enoch/Metatron to be a second power in heaven. Consequently, in order to avoid such future heresy, Enoch/Metatron was demoted from his high position, according to God's command, and was punished with sixty lashes of fire.4 The final redaction of 3 Enoch is date from the fifth or sixth centuries C. E. as P. S. Alexander has suggested.5 In spite of this late date of composition, 3 Enoch contains a variety of traditions and strands, inherited from several former sources, which were widely known in early Judaism. These include, for example, “angel of the Lord” traditions (e.g. Exod 23:20-21, b. Sanh 38b, Apocalypse of Abraham), Enochic material found in 1 Enoch and 2 Enoch , traditions of divinized angelomorphic humans and exalted figures, found in Daniel 7, and a host of pseudepigraphic sources ( e.g. Testament of Levi, As- cension of Isaiah 6-11, and Apocalypse of Abraham 15-19). They include as well traditions found in several Qumran texts (e.g. 4QSiSabb, 11QMelch), Talmudic and Midrashic polemic notions against beliefs in a second deity or an angelic vice-regent (e.g. b. Hag 14a; b. Sanh 38b), traditions of Metatron,

Righteousness and the Scroll's Library of The Priests the Sons of Zadok,” in Creation and Re- Creation in Jewish Thought. Festschrift in Honor of Joseph Dan on the Occasion of his Seventi- eth Birthday. (eds. R. Elior and P. Schäfer; Tübingen: Mohr Siebeck, 2005), 15- 64 [Hebrew]; C. Fletcher-Louis, All The Glory of Adam: Liturgical Anthropology in the Dead Sea Scrolls (Leiden, Boston, Koln: Brill, 2002), 244 n.56, 278-279, 363; Halperin, The Faces of the Chariot, 420-427; Gruenwald, Apocalyptic and Merkavah 195–206; M. Himmelfarb, “A Report on Enoch in Rabbinic Literature,” SBLSP (1978), 259–69; M. Idel, “Enoch is Metatron,” Immanuel 24/25 (1990), 220–240; S. Lieberman, “Metatron, the Meaning of his Name and his Functions,” Appendix to Gruenwald, Apocalyptic and Merkavah Mysticism, 235–241; C. R. A. Morray- Jones, “Transformational Mysticism in the Apocalyptic-Merkabah Tradition,” JJS 43 (1992), 1– 31; Odeberg, Third Enoch, 79–146; A. Orlov, The Enoch-Metatron Tradition (Tübingen: Mohr Siebeck, 2005), 86-147; P. Schäfer, The Hidden and Manifest, 29–32; Scholem, Merkabah, 43– 55; idem, Major Trends, 43–55; A. F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (Leiden: Brill, 1977) 60-72; idem, “The Risen Christ and the Angelic Mediator Figures in Light of Qumran,” in Jesus and the Dead Sea Scrolls (ed. J. Charlesworth; New York: Doubleday, 1992), 308-313; G. G. Stroumsa, “Form(s) of God: Some Notes on Metatron and Christ,” HTR 76 (1983), 269–288; L.T. Stuckenbruck, Angel Veneration and Christology (Tübingen: Mohr Siebeck, 1995), 71-87; E. Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism (Princeton: Princeton University Press, 1994), 113, 334; idem, “Metatron and Shi’ur Qomah in the Writings of Haside Ashkenaz,” in: Mysticism, Magic and Kabbalah in Ashkenazi Judaism (eds. K. E. Groezinger and J. Dan; Berlin, New York: Walter de Gruyter, 1995), 60–92. 4 The English translation of 3 Enoch used here is that of P. S. Alexander, “3 (Hebrew Apoca- lypse of) Enoch,” OTP 1: 223-315. A vast literature including extensive bibliography is avail- able about Aher and his heresy, topics that are not included in this study. See Y. Liebes, The Sin of Elisha: The Four Who Entered Paradise and the Nature of Talmudic Mysticism (Jerusalem: Akademon, 1990) [Hebrew]; A. F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (Leiden: Brill, 1977), 60ff. 5 P. S. Alexander, “The Historical Setting of the Hebrew Book of Enoch,” JJS 28 (1977)156- 180; “3 Enoch,”225-229; “3 Enoch and the Talmud,” JSJ 18 (1987) 40-68.

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and uncensored, non-Talmudic speculation concerning the angel Metatron as an enthroned vice-regent in heaven.6 Of these, two major streams of traditions relating to the Enoch/Metatron narrative of 3 Enoch are particularly prominent. One stream includes early Enochic traditions, found in 1(Ethiopic) Enoch, especially in the Book of Watchers (1 En 1-36) and the Similitudes (1 En 37-71), as well as in 2 (Sla- vonic) Enoch. The second stream includes rabbinic traditions concerning the angel Metatron and his position of power, found uncensored, non-Talmudic speculations,7 as well as in Talmudic sources (e.g. b. Hag 14a; b. Sanh 38b). It is apparent that explicit connections and unmistakable parallels exist between 3 Enoch and both these early Enochic and rabbinic traditions.8 In contrast, the narrative logic, as well as possible ideological motivations, which affect the eclectic manner in which the Enoch/Metatron account incorporates and modifies themes rooted in these diverse traditions, are not entirely clear. The following discussion will propose that the perplexing manner in which the Enoch/Metatron narrative of 3 Enoch reconstructs themes drawn from early Enochic and rabbinic traditions, could be illuminated in the light of Biblical and Aggadic Jewish traditions regarding the prophet Elijah.9

6 For discussions of specific traditions and references see Alexander, “The Historical Set- ting”; J. J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Chris- tianity (New York: Crossroad 1984) 152ff; N. Deutsch, Guardians of the Gate, Angelic Vice Regency in Late Antiquity (Leiden, Boston, Köln: Brill, 1999), 28ff, 93ff; Halperin, Faces, 426; R. Elior, Temple and Chariot, Priests and Angels, Sanctuary and Heavenly Sanctuaries in Early Jewish Mysticism (Jerusalem: Magnes Press, 2002) 248ff [Hebrew]; M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses (New York and Oxford: Oxford University Press, 1993); Y. Liebes, The Sin of Elisha: The Four Who Entered Paradise and the Nature of Tal- mudic Mysticism (Jerusalem: Akademon, 1990) [Hebrew]; Morray-Jones, “Transformational Mysticism,” idem,“Hekhalot Literature and Talmudic Tradition“; Odeberg, 3 Enoch, 106 ff; Scholem, Major Trends, 67ff; idem, Jewish Gnosticism 50ff; C. Rowland, The Open Heaven: A Study in Apocalypticism in Judaism and Early Christianity (New York: Crossroad, 1982) 98ff; Segal, Two Powers in Heaven; idem,”The Risen Christ and the Angelic Mediator Figures in Light of Qumran,” in Jesus and the Dead Sea Scrolls. Edited by J. Charlesworth, (New York: Doubleday, 1992) 304 ff; E. R. Wolfson, Through a Speculum that Shines- Visions and Imagina- tion in Medieval Jewish Mysticism (Princeton, N.J.: Princeton University Press, 1994) 12ff. 7 These include independent versions of Elisha Ben Avuya, Aher, encounter with Metatron the “Lesser God” and his consequent heresy. See C. R. A. Morray-Jones, “Hekhalot Literature and Talmudic Tradition: Alexander's Three Test Cases,” JSJ 22 (1991)1-39. 8 See Davila, “Melchizedek, The ‘Youth,’ and Jesus,” 264; Himmelfarb, Ascent to Heaven, 44-45; D. W. Suter, Tradition and Composition in the Parables of Enoch (Missoula: Scholars, 1979) 16. 9 In this context it is important to note that traditions associated with Elijah were broadly spread in both Jewish and early Christian sources. There is also clear documentary evidence for early Christian speculations which associate Enoch with Elijah. However, the allusions to Elijah’s traditions found in the Enoch/Metatron narrative are neither reminiscent of emblematic Elijah traditions honored in Christian sources, such as the associations of Elijah with John the Baptist or Jesus, his appearance on the mount of transfiguration, or his suffering. Nor are these traditions associated with exemplary traditions shared by Jewish and Christian sources, such as Elijah’s miracles, his return and consequent eschatological and messianic missions, or Elijah’s

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These Elijah traditions were clearly well known to the compilers of the Enoch/Metatron narrative, who interacted with them in an ongoing process of absorption and interchange.10 It is possible that, in turn, distinct Elijah traditions have inspired the manner in which the Enoch/Metatron account adapted and fused together Enochic and rabbinic strands, in an implicit attempt to associate the figure of Enoch/Metatron with the revered prophet Elijah. The scope of this paper does not allow me to support this suggestion through a detailed examination of all relevant examples. Instead, my focus is on the narrative configurations and imagery related to three representative themes that play major roles in the Enoch/Metatron account and its depiction of Enoch/ Metatron: his ascent to heaven, his transformation from a human to a divine being, and his related elevation and demotion. These examples will serve as heuristic illustrations intended to support my above-mentioned suggestion. I begin with Enoch’s ascent.

III – ENOCH’S ASCENT TO HEAVEN

The belief that the boundaries between divine and humans can be crossed by humans’ ascent to heaven was widespread in the ancient Mediterranean world.11 Variants of this notion are found in diverse early Jewish and Christian apocalypses, including 1 and 2 Enoch, to which 3 Enoch is particularly in- debted. These early Enochic sources depict Enoch’s ascent to heaven in the Book of the Watchers, the oldest Enochic text attributed to the third-fourth century B.C.E., the Similitudes, probably dating from the 1st century B.C.E., and in 2 (Slavonic) Enoch, attributed to first century C.E.12.

war against the Antichrist. For a comprehensive summary and references regarding Elijah traditions in Christian sources see J. Jeremias, “Elijah” in Theological Dictionary of the New Testa- ment, vol II. Edited by G. Kittel (Grand Rapids: Eerdmans Publishing Company, 1995) 928-941; T. Brodie, The Crucial Bridge: the Elijah-Elisha Narrative as an Interpretive Synthesis of Gen- esis-Kings and a Literary Model for the Gospels (Collegeville, MN: Liturgical Press, 2000). For a comprehensive discussion and references regarding Christian speculations about Enoch and Elijah see J. C. VanderKam “1 Enoch, Enochic Motifs, and Enoch in Early Christian Literature,” in The Jewish Apocalyptic Heritage in Early Christianity. Edited by J. C. VanderKam and W. Adler (Minneapolis: Fortress Press, 1996) 33-101. 10 See, for example, G. Scholem, Major Trends, 41-42, 52-70; I. Gruenwald, Apocalypticism and Merkavah, 99; Halperin, The Faces of the Chariot. 11 On the ascent to heaven theme in early Judaism and Christianity see A. DeConick, Seek to See Him: Ascent and Vision Mysticism in the Gospel of Thomas (Leiden: Brill, 1996); Himmelfarb, Ascent to Heaven; C. Rowland, The Open Heaven; J. Tabor, Things Unutterable: Paul's Ascent to Heaven in its Greco-Roman, Judaic, and Early Christian Contexts (Lanham, MD: University Press of America, 1986). 12 On 1 Enoch see M. Black and J. C. VanderKam, The Book of Enoch or I Enoch: A New English Edition (Leiden: Brill, 1985); G. W. E Nickelsburg and J. C.VanderKam, 1 Enoch: A New Translation: Based on the Hermeneia Commentary (Minneapolis: Fortress Press, 2004); E. I. Isaac, “1 (Ethiopic Apocalypse of) Enoch,” OTP 1:5-89. On 2 Enoch and questions related to

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Each of these sources depicts the legendary human, Enoch, who was taken from the earthly scene to the celestial realms, appeared before God's lofty throne, underwent a significant ontological transformation, and was shown a variety of divine secrets. The Enoch/Metatron account, analogous to these depictions, incorporates into its framework the common thematic pattern of ascent to heaven, as well as specific details regarding Enoch’s heavenly experiences. These thematic and conceptual similarities emphasize some fundamental distinctions between the early Enochic narrations and the Enoch/Metatron account of 3 Enoch, particularly the manners in which this later account adapts and alters previous narrative patterns and imagery in order to reconstruct its idiosyncratic tale. The Book of the Watcher of 1 Enoch offers an intriguing account of Enoch’s ascent to heaven. As part of its delineation, it employs images of winds and flying through which Enoch’s ascent is imagined: And behold I saw the clouds: And they were calling me in a vision; and the fogs were calling me; and the course of the stars and the lightning were rushing me and causing me to desire and in the vision, the winds were causing me to fly and rushing me high up into heaven (1En14:8).13

Alluding to the Book of the Watcher, the Similitudes, likewise, recounts Enoch’s ascent, but employs images of whirlwinds and a wind chariot or a spirit chariot, to depict Enoch’s transformation to the celestial realm. 14 Thus, 1 En 39:3 recounts Enoch’s first- hand testimony describing the whirlwinds that carried him off: “In those days, whirlwinds carried me off from the earth, and set me down into the ultimate ends of the heavens.”15 1 En 52:1, in a similar vein, utilizes the image of a wind vehicle to envision this event: After those days, in the same place where I had seen all the secret visions, having been carried off in a wind vehicle, and taken to the west, my eyes saw there all the secret things of heaven and the future things.16 Likewise 1 En 70:1 exercises the image of a wind [or spirit] chariot as Enoch’s vehicle of ascent: And it happened after this that his living name was raised up before that Son of Man and to the Lord from among who dwell upon the earth; it was lifted up in a

this hypothetical date and provenance see F. Andersen, “2 (Slavonic Apocalypse of) Enoch,” OTP 1: 91-221; J. H. Charlesworth, “The SNTS Pseudepigrapha Seminars at Tübingen and Paris on the Books of Enoch (Seminar Report),” NTS 25 (1979) 315-23; A. Orlov, “Titles of Enoch- Metatron in 2 Enoch,” JSP 18 (1998) 71-86; S. Pines, “Eschatology and the Concept of Time in the Slavonic Book of Enoch,” in Types of Redemption. Edited by R. J. Zwi Werblowsky; (Leiden: Brill, 1970) 72-87; A. Rubinstein, “Observations on the Slavonic Book of Enoch,” JJS 15 (1962) 1-21. 13 The English translation of 1 Enoch used here is that of Isaac, “1 Enoch,” 20. 14 See Himmelfarb, Ascent to Heaven, 59. 15 Isaac,“1 Enoch,” 30. 16 Isaac,“1 Enoch,” 37.

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wind [or spirit] chariot and it disappeared from among them. From that day on, I was not counted among them. But he placed me between two winds…17 As these examples illustrate, parallel images of wind, whirlwinds, and a chariot of wind/spirit are used to envision Enoch’s heavenly journeys in the Book of the Watchers and the Similitudes. 2 Enoch includes a similar narration about Enoch’s ascent to heaven, which begins when two angels appear to Enoch, as he lies weeping in bed (2 En 1:1-3). This account exercises the imagery of wings to recount how Enoch is taken to heaven on the “wings of the two men.” For instance, 2 En 3.1 includes Enoch’s testament about his translation to heaven by the two “angelic men” as follows: And it came about, when I have spoken to my sons, the men called me. And they took me up onto their wings and carried me up to the first heaven. 18

This account of Enoch’s celestial ascent in 2 Enoch includes multiple descriptions of Enoch’s transportation through the seven heavens by the wings of the two men. In 7.1 Enoch reports: “those two men took me up to the second heaven;”19 In 2 En 8.1 Enoch tells about his similar ascent to the third heaven: “and the men… brought me up to the third heaven.”20 In 2 En 11.1 we hear about a parallel journey to the fourth heaven: ”the men lifted me up … and carried me up to the fourth heaven.”21 Similarly in 2 En 18.1 Enoch reports about his ascent to the fifth heaven, also on the wings of the two men: “and the men took me up on their wings and placed me on the fifth heaven.”22 In 19.1, Enoch describes again how ” the men… brought me up to the sixth heaven”23 and finally to the seventh heaven (20.1).24 2 En 21.4 recapitulates these events one more time: “And call to me that two men who brought me to this place, because I have spoken to them, and with them I will go before the face of the Lord”25 In a similar vein, the Enoch/Metatron narrative of 3 Enoch recounts Enoch’s translation to heaven, drawing clear conceptual and thematic links with these previous Enochic traditions, Like Similitudes 52.1, this narrative, in 3 En 6:1, uses the image of a chariot, by which Enoch was taken up, and recounts how the angelic Prince ‘Anapi’el “conveyed [Enoch] in great glory on a fiery chariot, with fiery horses and glorious attendants.”26 Akin to 2 Enoch, the

17 Isaac,“1 Enoch,” 49. 18 The English translation of 2 Enoch used here is that of Andersen, “2 Enoch,” 110. 19 Andersen, “2 Enoch,” 112. 20 Andersen, “2 Enoch,” 114. 21 Andersen, “2 Enoch,” 120. 22 Andersen, “2 Enoch,” 130. 23 Andersen, “2 Enoch,” 133. 24 Andersen, “2 Enoch,” 135. 25 Andersen, “2 Enoch” 137. 26 Alexander, “3 Enoch,”262.

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Enoch/Metatron narrative, in 3 En 7:1, employs the imagery of wings, to envision Enoch/Metatron, whom the Holy One removed from the generation of the flood, and “bore [him] up on the stormy wings of the Shekhinah to the highest of heaven…. ”27 In these depictions, the presence of the conventional theme of the ascent to heaven is transparent. At the same time, the Enoch/Metatron narrative modifies conventional images related to the ascent, through inserting additional images of fiery horses and a fiery chariot, which are not referenced in the previous early Enochic sources. This imagery is clearly recognizable. There is no doubt that these images of fiery horses and a fiery chariot are rooted in the biblical narration about the prophet Elijah and his ascent to heaven in a whirlwind, chariot and houses of fire, as found in 2 Kings 2.28 For instance, 2 Kgs 2:1 employs the image of whirlwind: “Now when the Lord was about to take Elijah up to heaven by a whirlwind…”. 2 Kgs 2:11 combines the three images of a whirlwind, chariot of fire, and horses of fire to report how “a chariot of fire and houses of fire separated the two of them [Elijah and Elisha] and Elijah ascended in a whirlwind into heaven.” The imagery of Elijah’s fiery celestial ascent is not limited to biblical sources. Rather, this imagery has persisted over the ages and become an iconic description of Elijah. Sirach, who wrote at the beginning of the second centaury B.C., demonstrates this pattern, in his poetic reference to Elijah.29 As Sir 48:9 illustrates, images of the fiery chariot and horses are con- stant emblematic characteristics of the prophet Elijah, and are taken for granted as distinctly related to him: How glorious you are, Elijah, in your wondrous deeds! Whose glory is equal to you? …You were taken up by a whirlwind of fire in a chariot with horses of fire…. The depiction of Enoch/Metatron’s ascent to heaven in the Enoch/Metatron account of 3 Enoch appears to reconstruct traditions rooted in former Enochic sources through adding themes and images rooted in the biblical Elijah’s lore. Although Elijah’ traditions are not noticeably announced in this account, the clear intertexual allusions to such traditions introduce new underlying conno- tations and significance to the Enoch/Metatron account, thereby, casting 27 Alexander, “3 Enoch,” 262. 28 On Elijah’s traditions in biblical context see, for example, E. Ben Zvi, “Prophets and Prophecy in the Compositional and Redactional Notes in I and II Kings,” ZAW 105 (1993), 331- 51; P. T. Cronauer, “The Many Faces of Elijah,” TBT 41 (2003), 340-47; P. D. Miller, “The Prophetic Critique of Kings,” Ex auditu 2 (1986), 82-95. C. Morrison, “Elijah's Ineffable Expe- rience,” TBT 41 (2003), 354-58. J. W. Olley, “YHWH and His Zealous Prophet: the Presentation of Elijah in 1 and 2 Kings,” JSOT 80 (1998), 25-51.S. Otto, “The composition of the Elijah- Elisha stories and the Deuteronomistic History,” JSOT 27/4 (2003), 487-508; White, M. The Elijah Legends and Jehu's Coup (Atlanta: Scholars Press, 1997); L. Bronner, The Stories of Elijah and Elisha as Polemic Against Baal Worship (Leiden: Brill 1968). 29 On Sirach see P. W. Skehan and A. A. Di Lella, The Wisdom of Ben Sira (New York: Doubleday, 1987).

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Enoch/Metatron as an Elijah figure.

IV – ENOCH’S TRANSFORMATION

Dialogic relations between the Enoch/Metatron narrative and Elijah’s lore seem to be manifest in yet another significant literary episode – Enoch/ Metatron’s transformation from a human being to an angelic/divine one. As scholars have asserted, the notion of transformation – namely that a distinctive human can transcend his humanity, attain a divine identity, and partake in the celestial realm, –corresponds to well-known traditions within the broader setting of ancient Judaism.30 Several Jewish literary traditions, according to their own context, depict righteous human individuals who have undergone ontological transformations and become quasi-divine beings. These include figures such as Moses, Noah, patriarchs, kings, and high priests, portrayed in sources ranging from Philo and Ezekiel the Tragedian to Samaritan, Qumranic and pseudepigraphic sources. The latter also include the Similitudes of Enoch and the Slavonic 2 Enoch, which both detail the transformation of Enoch from human to a divine being.31 In both 1 and 2 Enoch, Enoch’s metamorphosis is conveyed through familiar images of robing, crowning, anointing, enthronement and metamorphosis into tranquility and light. For example, at the end of the Similitudes, Enoch

30 See, for example, J. E. Fossum, The Name of God and the Angel of the Lord: Samaritan and Jewish Concepts of Intermediation and the Origin of Gnosticism (Tübingen: Mohr- Siebeck, 1985); The Image of the Invisible God. Essays on the Influence of Jewish Mysticism on Early Christology (Göttingen: Vandernhoeck& Ruprect, 1995); J. H. Charlesworh, “The Portrayal of the Righteous as an Angel,” Ideal Figures in Ancient Judaism edited by G. W. E. Nickelsburg and J. J. Collins (Chico, CA: Scholars Press, 1980)135-151; C. Gieschen, Angelomorphic Christology: Antecedents and Early Evidence ( Leiden: Brill, 1998); C. H. T. Fletcher-Louis, All the Glory of Adam: Liturgical Anthropology in the Dead Sea Sea Scrolls (Leiden, Boston, Köln: Brill, 2002); Morray-Jones, “Transformational Mysticism.” 31 On the transformation notion in Jewish and Christian Apocalypses, including the Simili- tudes and 2 Enoch, see Himmelfarb, Ascent to Heaven 59-47-71; On Enoch's transformation in the Similitudes see, J. R. Davila, “Of Methodology, Monotheism and Metatron,” The Jewish Roots of Christological Monotheism.Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus. Edited by C. C.Newman, J.R. Davila, G.S. Lewis (Leiden: Brill, 1999) 9-15; C.H.T. Fletcher-Louis, Luke-Acts:Angels, Christology and Soteriology (Tubingen: Mohr/Siebeck, 1997) 151; 61; M. Knibb,”Messianism in the Pseudepigrapha in the Light of the Scrolls,” DSD 2 (1995) 177-80; D.W. Suter,Tradition and Composition in the Parables of Enoch (Missoula: Scholars, 1979) 14-23; J. VanderKam, “Righteous One, Messiah, Chosen One, and Son of Man in 1 Enoch 37-71,” in The Messiah:Developments in Earliest Judaism and Christi- anity. The First Princeton Symposium on Judaism and Christian Origins. Edited by J.H. Charlesworth, et al.; Minneapolis: Fortress, 1992) 182-3. On Enoch's transformation in 2 Enoch see A. Orlov, “Ex 33 on God's Face: A Lesson from the Enochic Tradition” in Seminar Papers 39, Society of Biblical Literature Annual Meeting 2000 (Atlanta: Society of Biblical Literature, 2000) 130-147; A. Orlov and A. Golitzin, “‘Many Lamps are Lightened from the One’: Para- digms of the Transformational Vision in Macarian Homilies,” Vigiliae Christianae 55 (2001) 281-98.

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undergoes a significant transformation into the figure of the “son of man”, after encountering the vision of God. Here, the depiction evokes images of calm- ness and tranquility to envision the transformation process as follows: I fell on my face, my whole body mollified and my spirit transformed. Then I cried with a great voice by the spirit of the power, blessing, glorifying and extol- ling.32

The Slavonic Enochic narrative, 2 Enoch, depicts Enoch’s transformation into “one who is like the glorious ones”, which occurs following his vision of the Divine face.33 The account describes the luminous metamorphosis that Enoch experiences in front of the radiant face of the Lord, after God appointed him to “come up and stand in front of [His] face forever.”34 The depiction utilizes Enoch’s voice to narrate how God ordered the angel Michael: Take Enoch and extract (him) from the earthly clothing. And anoint him with the delightful oil and put (him) into the clothes of glory. And Michael extracted me from my clothes, he anointed me… and I gazed at myself and had become like the one of the glorious one, and there was no observable difference.35 Here the depiction exercises typical images of robing, anointing, enthronement and metamorphosis into light to imagine Enoch’s transformation, as his body experiences radical changes and is covered with divine radiance. Elucidating the relationship between early Enochic sources and 3 Enoch, George Nickelsberg emphasizes the parallel manner in which they all recount Enoch’s transformation: “Especially noteworthy is the similarity between Enoch’s metamorphosis into the archangel Metatron in 3 Enoch 3-15, which parallels Enoch’s appointment as Son of Man in 1 Enoch 71 (though the term is not used in 3 Enoch) and his transformation into angelic glory in 2 Enoch 22.”36 Undeniably, the Enoch/Metatron narrative of 3 Enoch draws on the early Enochic pool of images. It depicts Enoch/Metatron’s transformation, emphasizing his majestic robe and kingly crown, in addition to other attributes such as the heavenly throne, like the throne of glory: Out of love which He had for me more than for all the denizens of the heights the Holy one, blessed be He, fashioned me a majestic robe… He fashioned for me a kingly crown ….After all this the Holy One, blessed be he, made for me a throne

32 72:11. Compare, Similitudes 46 and 71: 1-4; 5-10. On Enoch associations with the ‘son of man’ see J J. Collins, The Apocalyptic Imagination (New York: Crossroad, 1992) 142-153; idem, The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Litera- ture (New York/London: Doubleday, 1995) 173-82;J. C. VanderKam, “Righteous One, Mes- siah, Chosen One, and Son of Man in 1 Enoch 37-71,” in The Messiah: Developments in Earliest Judaism and Christianity. Edited by J. H. Charlesworth (Minneapolis: Fortress, 1992) 169-91; Suter, Tradition and Composition, 26. 33 Andersen, “2 Enoch,” 136. 34 Andersen, “2 Enoch,” 136, 139. 35 Andersen, “2 Enoch,” 136. 36 Nickelsburg and VanderKam, 1 Enoch, 81.

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like the throne of glory, and he spread over it a coverlet of splendour… like the coverlet of the throne of glory…37. In addition to these analogous images, however, Enoch/Metatron’s narrative also integrates new images, not found in the former Enochic sources. One example is found in the reference to the elaborate fiery metamorphosis, which Enoch/Metatron experiences as his flesh turned to flame, his veins to fire, his eyelashes to flashes of lightning, and his eyeballs to flaming torches. 3 Enoch 15:1 recounts: R. Ishmael said: The angel Metatron, Prince of the Divine Presence, the glory of highest heaven, said to me: When the Holy One, blessed be he, took me to serve the throne of glory, the wheels of the chariot and all needs of the Shekinah, at once my flesh turned to flame, my sinews to blazing fire, my bones to juniper coals, my eyelashes to lightning flashes, my eyeballs to fiery torches, the hairs of my head to hot flames, all my limbs to wings of burning fire, and the substance of my body to blazing fire.38 The imagery of fire plays an important role in early Enochic depictions of Enoch’s transformation, as discussed above. It is noteworthy, however, that these depictions rooted in both 1 and 2 Enoch, do not associate fire with Enoch’s transformation, but rather with the celestial realm or, alternatively, with God’s essence and face. Accordingly, the Similitudes, in 1 En 71.1-2, portray the fiery essence of heaven and several of its celestial sites, the fiery ground and two rivers of fire, which Enoch witnesses: And I saw the sons of the holy angels walking upon the flame of fire… Also I saw two rivers of fire, the light of which fire was shining like hyacinth.39

In a different manner, 2 Enoch reserves the imagery of fire to God’s face. Here the Lord's face is said to emit light and fire and thus alters Enoch him- self. Enoch’s body is said to be covered with divine light. Nonetheless, he does not undergo a fiery transformation: I saw the view of the face of the Lord, like iron made burning hot in a fire and brought out, and it emits sparks and is incandescent. Thus even I saw the face of the Lord. But the face of the Lord is not to be talked about, it is so very marvel- lous and supremely awesome and supremely frightening. And who am I to give an account of the incomprehensible being of the Lord, and of his face, so ex- tremely strange and indescribable? And how many are his commands, and his multiple voice, and the Lord's throne, supremely great and not made by hands, and the choir stalls all around him, the cherubim and the seraphim armies, and

37 Alexander, “3 Enoch,” 265. On Enoch's transformation see M. Idel, “Enoch is Metatron,” Jerusalem Studies in Jewish Thought 6:1-2 (1987): 151-170. [Hebrew Section]; Morray-Jones, “Transformational Mysticism.” 38 Alexander, “3 Enoch,” 267. 39 Isaac “1 Enoch,” 49.

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their never-silent singing. Who can give an account of his beautiful appearance, never changing and indescribable, and his great glory? And I fell down flat and did obeisance to the Lord.40 As Andrei Orlov and Alexander Golitzin have observed, a significant detail in this description is that Enoch is not transformed into light or fire but is covered, “clothed” with the light of God's Glory.41 2 En 37 further emphasizes the fiery essence of God, depicting one of God’s “senior angels,” chilling Enoch's face, since he could not endure the dread of the Lord “just as it is not possible to endure the fire of a stove and the heat of the sun…”42 Once again, the structural, thematic and conceptual similarities between descriptions of Enoch’s transformation found in early Enochic traditions and the Enoch/Metatron account of 3 Enoch, emphasize the distinctiveness of the latter. This is noticeable, particularly, in the idiosyncratic manner in which the Enoch/Metatron account envisions the fiery transformation and essence of Enoch/Metatron. This distinct detail, embedded in the Enoch/Metatron narrative, and absent from early Enochic sources, suggests possible associations between this account and alternative traditions. One such tradition is related to classic depictions of prophet Elijah, found in biblical and post biblical sourcers, that may have also been invoked, by the specific trajectory of themes in the Enoch/Metatron account. Biblical associations between Elijah and images of fire are well known. These are not constrained to the imagery of chariot and horses of fire, noted above. Rather, several parallel biblical passages portray Elijah as the fiery prophet of God. 43 For instance, 2 Kgs 1 recounts how, when the messenger of king Ahaziah orders Elijah to come down, Elijah responds by calling down fire from heaven to destroy the king and his messenger (2 Kgs 1: 12 ff). Similarly, during the contest with the prophets of Baal on Mount Carmel, Elijah enlists the aid of fire to prove that he is the messenger of the one true God, who can best the god Baal and control all forces including fire (1 Kgs 19:39). Moreo- ,[man of God] איש האלוהים ver, scholars have suggested that the Hebrew term by which Elijah is addressed in the Biblical narrative is, in fact, a wordplay on fire of God], by which Elijah is epitomized.44 A] אש האלוהים the Hebrew term later reference to Elijah in Sirach demonstrates that the characterizations of Elijah as the prophet of fire and the recognition of his fiery essence have en- dured. Emphasizing the fiery superlative nature of Elijah as his distinguishing attribute, Sir 48.1 thus states: 40 Andersen, “2 Enoch,”136. 41 Andrei Orlov and Alexander Golitzin, “‘Many Lamps are Lightened from the One,” 281- 98. 42 Andersen, “2 Enoch,” 160. 43 N. J. Tromp, “Water and Fire on Mt. Carmel,” Biblica 56/4 (1975), 480-502; Bronner, The Stories of Elijah and Elisha, 54-65. 44 Bronner, The Stories of Elijah and Elisha, 62.

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Then Elijah arose, a prophet like fire, and his word burned like a torch… By the word of the Lord he shut up the heavens, and also three times brought down fire. These descriptions of Enoch/Metatron’s transformation in the Enoch/ Metatron account demonstrate how this account integrates former Enochic traditions into its literary fabric. At the same time, it also alters them by weaving new images, which allude to Elijah lore, thereby indirectly associating Enoch/ Metatron with Elijah.

V – EXALTATION/ DEMOTION

My last example is the contradictory description of both the exaltation and demotion of Enoch/Metatron. As noted above, the Enoch/Metatron narrative recounts in detail the translation of the human Enoch from the earthly to the celestial sphere, his elevation, and his transformation into the supreme angelic Metatron. This account further envisions the supreme status of Enoch/ Metatron in heaven. For instance, it details how Enoch/Metatron attains divine secrets including eschatological judgments; how he gains access to the realm of the dead, guards the souls of the dead righteous and wicked, and partici- pates in judgments of their fate. The account further describes Enoch/ Metatron’s several roles, depicting him as a mediator between heaven and earth, a heavenly guide who takes humans on tours to the otherworldly do- main, a redeemer figure, who helps in time of danger and intervenes on behalf of humans, a heavenly scribe who records the deeds of humans and takes place in celestial legal decisions as a heavenly judge. The Enoch/Metatron narrative also links Enoch/Metatron with well-known ideal figures, such as Adam, before his sin, and the righteous Moses.45 This presentation clearly corresponds to and draws on recognized traditions within the broader setting of ancient Judaism, according to which distinctive humans can transcend their humanity, attain a divine identity, and participate in God’s realm. The Enoch/Metatron narrative of 3 Enoch seems to be in accord with such traditions. It uses familiar imagery of exaltation, found in both

45 See the following examples in Schäfer’s Synopse: on gaining divine secrets concerning the heavenly world see §§10, 13, 18, 20, 21-34, 16; On eschatological secrets see §§64-65; On ac- cessing the realm of the dead see §§61-63, 65; On Enoch/Metatron as mediator figure see §§9, 59, 75; On his role as a heavenly guide see §§59-68. For various depictions of Enoch/Metatron as a redeemer figure see §§3,73; as a scribe see §§20, 63; as a heavenly judge see §§20, 73 74. For association between Enoch/Metatron with Adam see §7 with Moses’ leadership and deliver- ance of the Torah see §§73, 77. On the scribal role of Enoch see Elior, “You Have Chosen Enoch from Among Human Beings; On the roles of Enoch/Metatron in 3 Enoch see Orlov, The Enoch- Metatron Tradition, 86-147; On Mosaic traditions in 3 Enoch see Halperin, The Faces of the Chariot.

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1 and 2 Enoch, to introduce Enoch/Metatron’s lofty position as a legitimate and valid option, initiated by God.46 Yet, as it approves the exalted position and roles of Enoch/Metatron, the Enoch/Metatron narrative also incorporates contradictory views and concerns regarding the ultimate supreme position of God and the fundamental distinc- tion in the created order between humans and the divine. It does so by appeal- ing to the “two powers in heaven” polemics, found in rabbinic, Talmudic and pre-Talmudic literature, to express these views. The narrative recounts that when Elisha ben Avuyah, known as Aher, came on high to observe the vision of the Merkavah, he saw the enthroned Enoch/Metatron in heaven. Assuming that Enoch/Metatron was equivalent to God, he thus concluded: “There are, indeed, two powers in heaven”.47 As Ithamar Greunwald and Christopher Morry-Jones, among others, have asserted, this narration suggests that the cause of Aher's fallacy is the quasi-divine position of Enoch/Metatron.48 In order to prevent future similar misconceptions regarding the extent of his status and the ultimate authority of the one God, Enoch/Metatron was demoted from his high position, punished with sixty lashes of fire (pulsei de-nura) and forced to leave the throne. By incorporating this rabbinic tradition, the Enoch/ Metatron narrative clearly presents an attempt to limit Enoch/Metatron's high standing and role, to emphasize his subordinate position to God, and to deny any crossing of boundaries. Endorsing speculations about the high rank of the divine-human Enoch/ Metatron, combined with an effort to limit them, the Enoch/Metatron narrative thus integrates conflicting Enochic and rabbinic traditions that both promote and restrict the notion of transformed elevated humans. This juxtaposition of contradictory traditions in the Enoch/Metatron narrative is puzzling, especially in light of the related previous Enochic and rabbinic traditions, which either absolutely support or unquestionably negate this idea.49 In contrast to these, a similar juxtaposition of contradictory traditions is found in Aggadic sources, which recount both Elijah’s exaltation and his demotion through themes and

46 This tendency of 3 Enoch is especially notable in comparison to Talmudic versions that clearly minimized and guarded against exalted human speculations, as several polemic traditions associated with Metatron indicate. On this issue see Segal, Two Powers; E. E. Urbach, “The Tra- ditions about Merkavah Mysticism in the Tannaitic Period,” In Studies in Mysticism and Religion Presented to Gershom G. Scholem edited by E.E. Urbach, R.J.Z. Weblowsky and H. Wirshuvski (Jerusalem: Magnes Press, 1967) 1-28 [Hebrew Section]; D. J. Halperin, The Merkabah in Rab- binic Literature (New Haven: American Oriental Society, 1980) 94ff.; Alexander, “3 Enoch and the Talmud.” Morray-Jones, “Hekhalot Literature and Talmudic Tradition.” 47 3 En. 16:3; Alexander, “3 Enoch,” 269. 48 Unlike Talmudic accounts, such as b Hagigah 15a, in which the cause of Aher’s heresy is that fact of Enoch/Metatron’s is being seated. See Morray-Jones, “Hekhalot Literature and Tal- mudic Tradition;” Gruenwald, Apocalyptic and Merkavah, 196. Compare, Alexander, “3 Enoch and the Talmud.” 49 For associations with biblical traditions see Arbel, “Seal of Resemblance, Full of Wisdom and Perfect in Beauty.”

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imagery analogous to those found in the Enoch/Metatron account. The fluidity that characterizes these Addagic traditions makes it difficult to determine their exact dates and provenance.50 It is assumed, however, that they were well known in Jewish circles in the cultural world in which the Enoch/Metatron narrative was created and, in turn, may have inspired the manner in which Enoch/Metatron narrative integrated early Enochic traditions about Enoch’s exaltation with rabbinic traditions about Metatron’s demotion. Most Aggadic traditions about Elijah leave no room for doubt concerning his human origin. Based on 2 Kings 2: 11 a variety of traditions elaborate on several roles which Elijah plays in the celestial sphere after he transcended his humanity and gained angelic status. For example, Elijah attains divine secrets including mysteries related to eschatological events; he accesses unreachable realms, such the realm of the dead, accompanies the souls of the dead righteous and wicked to their appropriate places in Paradise and Hell, and partici- pates in judgment of their fate. Elijah is depicted as a mediator figure, as well as a heavenly guide, who often escorts humans in their celestial journeys. Elijah is frequently regarded as a redeemer figure, who helps in time of danger and intervenes on behalf of humans. Elijah is also portrayed as a heavenly scribe who records the deeds of humans as well as the history of mankind. He also takes part in legal decisions and participats in judgment of the fate the souls. Some Aggadic texts pronounce Elijah free of sin and compare him with Adam before the Fall. Other sources emphasize the affinities between Elijah and Moses.51 On the other hand, parallel depictions which endorse Elijah’s exalted position, several Aggadic sources express concerns regarding the extent of his powers and emphasize his subordinate position to God. One noteworthy tradition is the Talmudic account of b. Baba Mezia 85b, which narrates how Elijah, who had access to divine secrets, revealed a great celestial mystery to human

50 On the fluidity of Addadic traditions see B. Bamberger, “Dating of Aggadic Material,” JBL 68 (1949) 115-23. Compare, L. Jacobs, “How Much of the Babylonian Talmud is Pseudepigraphic?,” JJS 28 (1977) 47-59 [reprinted and revised in his Structure and Form in the Babylonian Talmud (Cambridge: Cambridge University Press, 1991) 6-17; J. Neusner, Reading and Believing-Ancient Judaism and Contemporary Gullibility (Chico, CA: Scholars Press, 1986); D. Kraemer, “On the Reliability of Attributions in the Babylonian Talmud,” HUCA 50 (1989) 175-90; R. Kalmin, “Talmudic Portrayals of Relations between Rabbis: Amoraic or Pseudepigraphic?,” AJS Review 17 (1992) 165-97; S. Stern, “Attribution and Authorship in the Babylonian Talmud,” JJS 45 (1994) 28-51; S. Stern, “The Concept of Authorship in the Babylo- nian Talmud,” JJS 46 (1995) 183-95. 51 On these roles in Aaggadic traditions see detail descriptions and references in sources col- lected in L. Ginzberg, Legends of the Jews, 3rd reprint. (Philadelphia: The Jewish Publication Society of America, 1968) Vol. 4: 195-235; Vol. 6: 316-42. Among the numerous Elijah traditions, several specific accounts emphasize these roles. See, in particular, pp. 200-203, 205-, 217-223 226, 233. Compare, A. Wiener, “Elijah in Aggadic Literature,” in The Prophet Elijah in the Development of Judaism: A Depth-Psychological Study (London, Henley and Boston: Routledge & Kegan Paul, 1978) 44-77.

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beings and thus seems to have threatened God’s ultimate position of power, authority, and supreme control. Consequently, Elijah was demoted from his high position, and punished with 60 lashes of fire (pulsei de-nura), which caused him to descend to earth. This instance is related to specific divine secrets, concerning the resurrection of the dead, which Elijah revealed to Rabbi Hiyya and his sons. This was exposed when Rabbi Hiyya and his sons came to the synagogue on a public fast day, declared by Rabbi Yehudah HaNasi (Judah the Prince), in order to pray for the end of a drought: Rabbi [Yehudah HaNasi] proclaimed a fast, and R. Hiyya and his sons were bid- den to descend [to the reading desk]. As he [R. Hiyya] exclaimed, ‘He causeth the wind to blow', a wind blew; he proceeded, 'he causeth the rain to descend', whereat the rain descended. When he was about to say, 'He quickeneth the dead', the universe trembled, [and] in Heaven it was asked, ‘Who hath revealed our secret to the world?' ‘Elijah', they replied. Elijah was therefore brought and smitten with sixty flaming lashes (pulsei de-nura).52 Correspondences between these Aggadic Elijah traditions and the Enoch/ Metatron account are related to two aspects. The manner in which the Aggadic traditions integrate conflicting positions which embrace the elevation of Elijah but at the same time restrict his powers and privileges, as well as their employ- ment of similar themes, such as the roles of Elijah and the lashes of fire by which he was punished. Based on this correlation, it is possible to suggest that these Aaggadic Elijah traditions triggered the manner in which the Enoch/ Metatron narrative combines former Enochic traditions about Enoch, with rabbinic traditions about Metatron in order to further associate Enoch/Metatron with Elijah.

VI – CONCLUSION: IDEOLOGICAL MOTIVATIONS?

Thus far I have suggested that the puzzling manner in which the Enoch/ Metatron narrative of 3 Enoch reconstructs themes drawn from early Enochic and rabbinic traditions, could be illuminated in light of Biblical and Aggadic Jewish traditions regarding the prophet Elijah. These Elijah traditions, rooted in Jewish sources, were well known to the compilers of the Enoch/Metatron narrative, who interacted with these sources in an ongoing process of absorption and interchange. In such a process biblical and Aggadic Elijah traditions were absorbed and internalized. In turn, they may have inspired and triggered the manner in which distinct themes and traditions from both Enochic and rabbinic traditions were selected, modified, and fused together in the Enoch/ Metatron account, in an implicit attempt to associate the figure of Enoch/

52 B. Baba Mezia 85b. Compare b. Yoma 77a, where the angel Gabriel suffers the same hu- miliation for his offense.

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Metatron with the prophet Elijah. If these observations are accepted, it is ben- eficial to consider what ideologies might have played a role in this reconstruction of the Enoch/Metatron narrative and the manner in which it alludes to the prophet Elijah in its characterization of Enoch/ Metatron. Although the literary identity of 3 Enoch is still debated, P. Schäfer has made a convincing case, demonstrating the overall affinities of the existing 3 Enoch with classical rabbinic traditions.53 One example, relevant to this study, is the typical Midrashic beginning of the Enoch/Metatron narrative of 3 Enoch. The account opens with a biblical verse it intends to interpret. It quotes Gen- esis 5.24: “And Enoch walked with God and he was not for God took him,” and then proceeds to interpret this verse through its detailed account about Enoch/ Metatron. The baffling element about this semi-Midrashic account, scholars have argued, is its divergence from conventional views found in classical Jewish Talmudic and Midrashic literature. These sources traditionally ignore the verse from Genesis, express negative views about Enoch, and never identify him with the angelic figure Metatron.54 They embrace these positions mainly to convey polemical attitudes against heretical sects and early Christian views, according to which Enoch, who has experienced heavenly ascent and functioned as a divine mediator, could have pre-figured Christ.55 Thus, from a traditional Jewish perspective, the books of Enoch were evidently regarded as suspect, being close to the spirit of heretical sects and to early Christian views. As Ithamar Gruenwald has clarified: “Since Enoch and his like, who experienced heavenly ascensions could have pre-figured the Ascension of Christ, some sages found themselves obliged to clear Jewish traditions from the events and experiences which served early Chris- tians in building up their religion.”56

53 Schäfer, Hidden and Manifest, 123-4, 137-8. Schäfer has discussed the extensive redactional process of the Hekhalot and Merkavah literature, including 3 Enoch, and identified four stages and contexts in which 3 Enoch developed: 1. a formative stage in Babylonia; 2. a stage of development in ‘eastern circles’ manifested in fragments from the Cairo Genizah; 3. an intermediary Byzantine stage, 4. a final stage in which the text was edited / redacted by Ashke- nazi Jewry in the Middle Ages, and formed the existing 3 Enoch. See Schäfer “Research on Hekhalot Literature: Where Do We Stand Now?” in: Rashi 1040–1990: Hommage à Ephraïm E. Urbach (ed. G. Sed-Rajna; Paris: Cerf, 1993) 231-32; idem, Hekhalot Studien (Tübingen: Mohr Siebeck, 1988), 228-29. 54 Talmudic/Midrashic literature deals very little with the figure of Enoch. Traditions of Metatron, however, are well known and are associated with polemic against a divine vice-regent. See Segal, Two Powers; E. E. Urbach, “The Traditions about Merkavah Mysticism in the Tannaitic Period” in Studies in Mysticism and Religion Presented to Gershom G. Scholem edited by E.E. Urbach, R.J.Z. Weblowsky and H. Wirshuvski (Jerusalem: Magnes Press, 1967) 1-28 [Hebrew Section]; D. J. Halperin, The Merkabah in Rabbinic Literature (New Haven: American Oriental Society, 1980) 94ff.; Alexander, “3 Enoch and the Talmud;” Morray-Jones, “Hekhalot Literature and Talmudic Tradition.” 55 On rabbinic polemics against Christian speculations see Gruenwald, Apocalyptic and Merkavah, 202-203. Dan, Early Jewish Mysticism, 108-111. 56 Gruenwald, Apocalyptic and Merkavah, 202. For a related, excellent discussion regarding

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Reflecting on the Enoch/Metatron narrative of 3 Enoch, examined above, I suggest that 3 Enoch does not diverge altogether from these classical rabbinic views. Instead, on some level, it conveys parallel polemical views. These are expressed, explicitly, through the literary formation of the Enoch/Metatron narrative and the manner in which it depicts the figure of Enoch/Metatron as associated with Jewish traditions about the prophet Elijah. Surely, the Enoch/ Metatron account does not explicitly reject or ignore the figure of Enoch in order to express its polemic attitudes against competing heretical or Christian groups, like traditional Talmudic and Midrashic sources. However, it is possible that this account implicitly expresses similar positions by modifying and merging Enochic and rabbinic traditions in a manner that alludes to the Elijah lore and indirectly re-claims the figure of Enoch/Metatron. Thus, the Enoch/ Metatron account identifies Enoch with the Metatron, and further characterizes him not as the Son of Man, the prototype of Christ, but rather as the messenger of God, the Jewish image of Elijah.

ideological competition with Christian theology see R. S. Boustan, From Martyr to Mystic (Tübingen: Mohr Siebeck, 2005).

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