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

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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 lit- erature, 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). 07-0398_Aram20_03_Arbel 59 09-16-2008, 17:08 60 METATRON NARRATIVE OF 3 ENOCH to possible inspiration and motivations for the Enoch/Metatron literary recon- struction 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 affin- ity 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 narra- tive 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 an- gelic features and attributes, and consequently was transformed into the su- preme 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 07-0398_Aram20_03_Arbel 60 09-16-2008, 17:08 D. ARBEL 61 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.
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