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Hebrew book of 3 Enoch

Hebrew book of 3 Enoch

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Published by Jeremy Kapp
The full Hebrew book of 3 Enoch with study notes
The full Hebrew book of 3 Enoch with study notes

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Published by: Jeremy Kapp on Feb 01, 2008
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01/15/2014

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BOOK
OF
ENOCH
BY
R.
ISHMAEL
BEN
ELISHA
THE
HIGH
PRIEST
CHAPTER
I
INTRODUCTION
:
R.
Ishmael
ascends
to
heaven
to
behold
the
vision
of
the
Merkaba
and
is
given
in
charge
to
Metatron
ANDENOCH
WALKED
WITH
GOD
:
AND
HE
WAS
NOT
;
FOR
GOD
TOOK
HIM
(Gen.
v.
24)
Rabbi
Ishmael
said
:
(i)
When
I
ascended
on
high
to
behold
x
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
ofchh.
iii-xlviii
A,
purporting
to
be
revelations
and
communications
given
to
R.
Ishmael
by
Metatron-Enoch.
By
the
presentintroductory
chapters
is
indicated
that
theoccasion
ofthese
revelations
was
Rabbi
IshmaePs
ascent
to
behold
the
vision
of
the
Merkaba
(the
Divine
Chariot).
R.
Ishmael's
ascension
to
heaven
and
intercourse
with
Metatron,
orthe
Prince
of
the
Presence,
forms
an
intrinsic
part
ofthe
Legend
of
the
Ten
Martyrs,
including
the
so-called
Apocalyptic
Fragment
(BH.
v.
167-169,
vi.
19-35;
SiddurR.
'Amram
Gaon,
3
b,
13
b-i3
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
furtherIntroduction,
sections
7
c
and
10.
The
'
R.Ishmael
'
introduced
in
these
writings
is,
ace.
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
ofthe
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.
enteredthe
six
Halls
etc.
For
the
conception
of
the
seven
Halls
cf
.
note
on
ch.
xviii.
3
and
chh.
x.
2,
xvi.
i,
xxxvii.
i,
xxxviii.
i,
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,
ace.
to
the
earlier
conceptionsrepresented
here,
located
to
the
seventh
Hall.
For
later
developed
conceptions
cf.
Zohar,
i.
383-45
b,
ii.
245
3-269
a;
Pardes
Rimmonim,
Gate
xxiv,
and
Intr.
R.
'Aqiba
also
narrates
his
ascent
to
the
seven
Halls,
in
Pirqe
R.
Ishmael,
ch.
xviii
(Bodl.
MICH.
175,
foil.
20
a
seq.).
one
within
the
other,
lit,
'chamber
within
chamber',
theHalls
beingarranged
in
concentric
circles.
Cf.
Mass.
Hek.
iv
("the
seven
Halls,
one
within
the
other").
1-2
 
4
THE
HEBREWBOOK
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
validfor
me
in
this
hour,
so
that
Qafsiel*,
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
beHe,
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
beforethe
high
and
exalted
King
3
and
behold
the
picture
of
the
Merkaba".
(6)
Then
I
enteredthe
seventh
4
Hall,
and
he
led
me
to
the
camp(s)
5
of
Shekina
and
placed
me
before
6
the
Holy
One,
blessed
be
He
6
,
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
I
fell
down
7
and
was
benumbed
by
the
radiant
image
of
their
eyes
and
thesplendid
appearance
of
their
faces;
until
the
Holy
One,
blessed
be
He,
rebuked
them,
saying:
(8)
"My
servants,
my
Seraphim,
my
Kerubim
and
rny
'Ophanniml
Cover
ye
your
eyes
before
Ishmael,
8
my
son,
8
my
friend,
my
beloved
one
and
my
glory,
that
he
tremblenot
nor
shudder
!
"
(9)
Forthwith
Metatron
thePrince
of
the
Presence,
came
and
restored
my
spirit2
DE:
'Qapiel'
3
so
with
DE.
A
om.
4E:
'fourth'
5
DE:
'sight'
'appearance'
6-6
DE:
'the
Throne
of
Glory'
7
A
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',
sothat
Qafsiel.
.
.and
the
angels
with
him
may
not
get
power
over
me.
Qafsiel
is
here
evidentlythe
guardian
ofthe
seventh
Hall.
The
forms
Qafsiel
and
Qaspielinterchange.
Qaspiel
is
one
ofthe
guardians
of
the
seventh
Hall
ace.
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.
Rasiel,
4
b.
For
the
guardians
of
the
Halls,
see
ch.
xviii.
3
.
(4)
sent
to
me
Metatron
etc.
also
ace.
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'ubeni,
ii.
67
a
b.
(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.
10.
Seraphim.
Cf.
ch.
xxvi.
(8)
The
Seraphim,
Kerubim
and
'Ophannim.
Cf.
chh.
xxvi,
xxii
and
xxv.
They
are
here
indicated
as
angels
ofthe
seventh
Hall
by
the
Merkaba
:
Merkaba-
angels.
The
highest
class
of
the
Merkaba-angels
is
possibly,
ace.
to
thepresent
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,
ll]
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,
themightiest
of
all
kings,
the
most
excellent
of
all
princes,
until
after
the
hour
had
passed.
(n)
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
ofStrength,the
gates
of
Power,
the
gates
of
Speech
(Dibbur),
the
gates
of
Song,
the
gates
of
Qedushsha,
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
9
.
And
as
I
opened
my
mouth,
uttering
a
song
before
10
the
Holy
One,
blessed
be
He
10
,
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
Qedushsha).
CHAPTER
II
The
highest
classes
of
angels
make
inquiries
about
R.
Ishmael
>
which
are
answered
by
Metatron
R.
Ishmael
said:
(i)
In
that
hour
the
eagles
1
of
the
Merkaba,
the
flaming
'Ophannim
and
the
Seraphim
of
consuming
fire
2
asked
2a
Metatron,
saying
to
him:
9
lit.
'power'
i.e.
proclamation
of
God's
power.10-10
DE:
'the
Throne
of
Glory'
Ch.
ii.
i
E:
'children'
'servants'
corr.
2
DE
ins.
'came
(and)'
2a-2a
E
om.
(10)
to
saya
song.R.
'Aqiba,
when
arriving
in
the
seventh
Hall,
utters
a
song
of
praise
ace.
to
P.
R.
Ishmael,
ch.
xviii
(referred
to
above).
(n)
opened
to
me
the
gates
etc.
The
gates
are
the
gates
of
treasuries
on
high
'
under
the
Throne
of
G]ory',
cf.
ch.
viii.
gates
of
Shekina
is
difficult.
Jellinek
in
E
suggests
the
emendation:
'gates
of
Understanding'
(cf.
ch.
viii
and
theexpression
'the
50
gates
ofunderstanding').
(12)
psalm,
song
...
eulogy
(nD
1
^).
Cf.
Zohar,
iii.
50
a,
xniD^
(=
chanting).
the
Holy
Chayyoth.
.
.answered.
The
Holy
Chayyoth
utter
the
Qedushsha
responses
;
cf
.
ch.
xx.
2.
Vide
Introduction,
section
17
a.
Ch.
ii.
The
presentchapter
setting
forth
the
inquiries
ofthe
angels
concerning
the
admittance
of
R.
Ishmael
to
the
high
heavens
is
a
travesty
ofthe
similar
passages,
chh.
iv.
7,
vi.
2,
xlviii
D
7.
(i)
the
eagles
of
the
Merkaba.
One
ofthefour
Chayyoth
is
described
as
'Eagle'
in
accordance
with
Ezek.
i.
10,
x.
14.
The
plural
'eagles
1
can
be
accounted
for
on
the
assumption
that
the
tradition
here
representedholds
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.
"Two
eagles":
Zohar,
iii.
170
b.

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