Ennery, MarchandEnoch

THE JEWISH ENCYCLOPEDIA 178

Bibliography : Arch. Isr. Sept., 185:

Oct., 1852.

8.

d'Israel, ou Bible des Jeunes Israelites" (Paris.

Metz, and Btrasburg, 1843). At the request of the

Societe. des Bons Livres he took part in the editor-

ship of "Prieres dun Coeur Israelite," which ap-

peared in 1848.

In 1849, despite anti-Jewish rioting in Alsace, En-

nery was elected representative for the department

of the Lower Rhine, and sat among the members of

the "Mountain." He devoted his attention princi-

pally to scholastic questions. After thecoup d'etat

lie resisted the new order of things, and was exiled

for life in 1852. He retired to Brussels, where he

lived as a teacher until his death.

Bibliography : Arch. Isr. June, 1848 ; Staeuling, Histoirei antemporaine di Strasbourg et de l'Alsai-e, Nice, 1884.

s. I. B.

ENNERY, MARCHAND: French rabbi;

brother of Jonas Ennery; born at Nancy 1792; died

at Paris Aug. 21, 1802; studied Talmud under

Baruch Guggenheim and at the rabbinical school of

Herz Scheuer, in Mayence. He went to Paris, be-

came teacher in the family of a wealthy coreligion-

ist, and in 1819 was appointed director of the newJewish school at Nancy. At this time he published

his Hebrew-French lexicon, the first of its kind to

appear in France. In 1829 he became chief rabbi

of Paris; in 1846 chief rabbi of the Central Consis-

tory ; in 1850 chevalier of the Legion of Honor.

Univ. Isr. Sept. and

I. B.

ENOCH (fun) : 1. Son of Cain (Gen. iv. 17). Acity was named after him.

2. Biblical Data: Name of the seventh progen-

itor of the race in the " book of the generations of

Adam " ; he was the son of Jared and the father of

Methuselah (Gen. v.). He lived 365 years, and is

described as " walking with God, " his end being told

in the words " and he was not ; for God took him "

(ib. 24). No further reference to Enoch is found in

Hebrew Scripture, unless the ingenious emendation

in Ezekiel (xiv. 14, 20; xxviii. 3) of "Daniel " into

"Enoch," proposed by Halevy("R. E. J. "xiv. 20 et

seq.) and adopted by Cheyne (Cheyne and Black, " En-cyc. Bibl." ii. 1295), be accepted. In Ecclesiasticus

(Sirach) xliv. 16 Enoch's "taking away " is referred

to witli tin- addition, in the recovered Hebrew text,

ofnm *n"6 HIT! niX (see Peters, "Hehraische Textdos Buches Ecclesiasticus," p. 230, Freiburg, 1902);

and in xlix. 14 his destiny is glorified.

E. G. II.

In Rabbinical Literature: According t<>

Targ. Pseudo-Jonathan (Gen. v. 24) Enoch was apious worshiper of the true God, and was removedfrom among the dwellers on earth to heaven, re-

ceiving the names (and offices) of Metatron and"Safra Rabba" (Great Scribe). This view repre-

sents one and (after the complete separation of Chris-

tianity from Judaism) the prevailing rabbinical idea

of Enoch's character and exaltation. Another, notquite so favorable, appears in the polemics carried

on by Abbahu and others witli Christian disputants

(Friedlander, " Patristische und Talmudische StU-dien," p. 99 ;

" R. E. J." v. 3). Enoch is held to havebeen inconsistent in his piety and therefore to havebeen removed by God before his time in order to

forestall further lapses. The miraculous character

of his translation is denied, his death being attrib-

uted to the plague(Gen. R. v. 24; Yalk., Gen. v. ','t:

Rashi and Ilm Ezra on the verse; comp. Wisdom iv.

10-14; Frankel, "Ueber den Einfiuss der Palasti

nischen Exegese," etc., pp. 44, 45;

Divergent Ecclus. [Sirach] xliv. 10; Zohar to

Views of Gen. v. 24; but see also Philo, "DeHis Abrahamo," §3). But withalEnoch

Character, is one of those that passed into GanEden without tasting the pangs of

death (Yalk., Gen. v. 24).

In the development of the Enoch legends he

is credited with the invention of the art of writing

(Book of Jubiiees, iv. ; comp. Charles's notes on the

chapter; Targ. Pseudo-Jonathan, Gen. v. 24). Heleaches astronomy and arithmetic ("Sefer Yuhasin,"

v.; comp. Eusebius, " Praparatio Evangelica," ix.

17; Bar Hebroeus Chronicle, p. 5). These ascrip-

tions, as well as the assumption that he was meta-

tron, reflect the interpretation of his name as mean-

ing the "initiated."

Neglected by the Jews for some time (Halevy, in

"R. E. J." xiv. 21), Enoch reappears as the hero

and author of several pseudepigraphic midrashim

(comp. Enoch, Books of), in part elaborations of

material contained in the "Sefer ha-Yashar." Ofthese midrashim the following are the best known:

"Hekalot Rabbati," "Sefer Hanok," "Sefer Heka-

lot," and "Hayye Hanok." In the "Hekalot Rahbati" (Jellinek, "B. II." iii. 83-108) Enoch appears

as Mctatron, "Sar ha-Panim" (see Jew. Enctc. i.

594b, s. <'. Angelology), revealing celestial secrets to

the learned and the wise. The " Sefer Hanok " (Jel-

linek, I.e. ii.) relates how the earth was abandoned

by God in consequence of the sins of the generation

of the Deluge. Enoch is taken up to heaven, and is

appointed guardian of all the celestial treasures,

chief of the archangels, and the immediate attendant

on God's throne. He knows all secrets and mys-

teries, and, while all the angels are at his beck, he

fulfils of his own accord whatever comes out of

the mouth of God, and executes His decrees. Heteaches; he conducts souls to the place of felicity;

and he is known as " Prince of God's Face," " Prince

of the Torah," "Prince of Wisdom," "Prince of

Reason," and " Prince of Glory." He communicates

God's revelations to Moses.

The "Sefer Hekalot" (Jellinek, I.e. v.) contains,

among other things, an account of R. Ishmael's visit

to the seventh celestial ball or temple,

In the where he meets Enoch, raised to the

Minor dignity of Mctatron, Sar ha-Panim.

Midrashim. Enoch tells him the story of his eleva-

tion as follows: In consequence of

earth's corruption by the evil spirits Shamhazai and

Azael, Enoch was translated to heaven to be a wit-

ness that God was not cruel (comp. Ecclus. [Sirach]

xliv. 16, Hebr. text). There all the gates of wisdom

were opened unto him as Metatron ; he was ap-

pointed chief of all angels ; and his carnal b< idy v, as

changed into one of light.

The "Hayye Hanok " is of later composition, but

more elaborate (Jellinek, I.e. iv.). Enoch appears in

the role of a pious ascetic. Called by a voice to

return to the abodes of men, he preaches repentance.

179 THE JEWISH i:.M Y< LOPEDIA Ennery, MarchandEnoch

Be gathers a nivse of disciples, and, in-

creasing in wisdom, he finally is proclaimed king,

on earth during the 248 years of his

rule. But he bankers after solitude. He abandonshis throne, appearing to men from time to time to

instruct them. Finally he is summoned to leave

earth and to assume rulership over ti

.

God." lie ascends to heaven on a horse, after themanner of Elijah's translation, in the sight of a vasl

multitude, which in vain repeatedly endeavors to

detain him. In Tosefot to Yeb. 16b it is deniedthat Enoch could have been "Sar ha-'Olam "

< Prince

of the World).

In some late accounts Enoch reappears as a pros-

elyte, who, though under the obligation toobserveonly the Beven Noachian precepts, embraces Judaism. He is a cobbler sewing together worlds; andover every seam he pronounces the benediction

Blessed be the name, the glory of Ilis kingdom for

ever and aye " (see Yalk., J.Iadash., 25b; Yalk., Reu-beni, 28b, Bereshit).

s. s. E. G. II.

—In Mohammedan Literature: Enoch is

known to the Mohammedans as "Idris" (the In-

structor). In the Koran Idris is mentioned in sura

xix. 57 as a man of truth and a prophet, raised byAllah to a lofty place, and in sura xxi. 85 as a model of

patience. Baidawi, in identifying him with Enoch,explains "Idris" as indicating his knowledge of di-

vine mysteries. He was the hist man who knew howto write, and invented the sciences of astronomy andarithmetic (see above, In I! lbbinicai Literature).The story of his "death " is variously related. Win n

on a visit to the Angel of Heaven he was met w Idle in

the fourth heaven by the An- I of Oealh, who in

formed him that he had orders to bring about his

end. Idris then expired in the embrace (wings) of

the Angel of Heaven, and remained in the fourth

heaven ever after. In other versions Idris, also

named "Uhnukh," appears as in communicationwith the angel Gabriel, and as a student of the Booksof Adam, as well as of those imparted to him byGabriel. He had been sent as a preacher of repent-

ance unto the corrupt descendants of Cain.

Idris was often Compelled to defend his life withthe sword against the depraved children of earth.

He invented the balance to weigh justly. He wasthe first scribe and the first tailor. He longs to en-

ter paradise. God sends Death disguised as a beau-

tiful virgin to test him. He prays for death with

the privilege of returning to life. This is granted

lie dies, but, returns to life at once; visits hell, w leu

he beholds from the wall of division the horrors of

Gehenna; and is then led to the gate of paradise.

le fused admittance by the oust, ulian, lie lilts him-self over the wall by Clinging to a branch of the

"Tuba," the tree of knowledge, which God for

bis benefit caused to bend over the wall. Thus Idris

entered paradise while still living. It. is possible

thattl ds contain traces of lost haggadahs.idi reports that, Enoch (Uhnukh) was the son

of Lud, and is identical with Idris. He lived on

earth :iU0 years and pel haps longer ; he is Credited

with t hi' invent ion of the needle a qi I the art of SCW

log. lie received from heaven thirty leaflets con

tabling the praises "f God and prayers.

Bibliography: Hughes, Dictionary t>f Islam, s.v. Tdrts;Weil, Biblixcht I ley Mutsetnittnner, pp. 63 et seq,\M.i-cn n. /.< ' I't '.':.

Critical View: The translation of Enochbles tint of other heroes of popular legend.

Elijah's (II Kings ii. 1-12) is the Biblical parallel,

while the fate of Ganymede, Hercules, Semiramis,Xisutluns, and the Phrygian King of Annacuspresents non-Hebrew analogues (see Winer. "B.I!

"; Kiehni, " Ilandw brterb." 2d ed. , i. 608). Among

modern critics the view prevails that Enoch cor

responds to the Babylonian Emmeduranki (Greek," Edi 'inn bus "

|, the seventh king in BeroSUS' list of

primitii e monarchs. Emmeduranki was famous for

hisknowledge of things divine; he was the progenitorof the priesthood. These heroes probably were originally deities, reduced in course of time to humanstature, but still credited with divine deathlessness.

In Enoch's case attention has been called to thecoincidence of the 365 years of his life with the

numberof days in the solar year, and it has been

suggested that. Enoch originally represented the

deified sun (see Gunkel, "Genesis," p. 124).

E. G. II.

ENOCH, BOOKS OF (Ethiopic and Sla-vonic) : Apocryphal works attributed to EnochFrom Gen. v. 24 ("Enoch walked with God" and"God took him") a cycle of Jewish legends aboutEnoch was derived, u hich, together with apocalyp-tic speculations naturally ascribed to such a man.credited with superhuman knowledge, found their

literary expression in the Books of Enoch. Of this

literature a collection of fragments or single, inde-

pendent pieces has come down to us in the so

Called " Ethiopic Enoch," whereas the Slavonic' Bookof Enoch gives, as it were, a resume of most of thecurrent oral or literary traditions about its hero,

which it brings into a ceitain system of its own. Sofar as can be judged from these books, the legends

of Enoch are the following : (1) He went during bis

lifetime to heaven, "walked " with God's angelsoverall heaven (or heavens) and earth, came back to his

family and told them what, he had seen, and finally

w as again taken up to heaven. (2) During his jour-ney s he saw the secrets of heaven and earth, that is.

the natural phenomena. (3) He saw what had be

come of the angels, " sons of God." who, accordingto Gen. vi. 1-4, had come to earth and sinned withthe daughters of men. (4) He interceded for these

fallen angels. In 3 and 4 evidently two different

cycles of legends have crossed each other, butwhether 8 precedes 4, or vice versa, is haul to tell

These legends, a more popular form of tradition, are,

however, not preserved unimpaired, but are stronglyinfluenced and developed by the literary traditions

Which deal mainly With apocalyptic ideas

I. Ethiopic Enoch: In the old Jewish andChristian literatures (for example, in the New Tcslament Epistle ofjude, verse 14) a Book of Enochis quoted, and is undoubtedly often used without

special reference being made to it. But about

800 the Christian Church began to discredit the

book, and after the lime of the Creek fathers S\ n

cellusand I edrenus, who cite it (ninth centurj ), il

was entirely lost until (1778) the traveler Brucediscovered in Abyssinia two manuscripts of thi