Ennery, Marchand

THE JEWISH ENCYCLOPEDIA

Enoch

ou Bible des Jeunes Israelites" (Paris.

Metz, and Btrasburg, 1843). At the request of the
Societe. des Bons Livres he took part in the editorship of "Prieres dun Coeur Israelite," which apd'Israel,

peared

in 1848.

In 1849, despite anti-Jewish rioting in Alsace, Ennery was elected representative for the department
of the Lower Rhine, and sat among the members of
the "Mountain." He devoted his attention princiAfter thecoup d'etat
pally to scholastic questions.
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, Histoire

antemporaine di Strasbourg et de l'Alsai-e, Nice, 1884.
:

I.

s.

B.

ENNERY, MARCHAND:

French rabbi;
brother of Jonas Ennery; born at Nancy 1792; died
studied Talmud under
at Paris Aug. 21, 1802;
Baruch Guggenheim and at the rabbinical school of
Herz Scheuer, in Mayence. He went to Paris, became teacher in the family of a wealthy coreligionist, and in 1819 was appointed director of the new
Jewish school at Nancy. At this time he published

Hebrew-French lexicon, the first of its kind to

appear in France. In 1829 he became chief rabbi
his

of Paris; in 1846 chief rabbi of the Central Consistory in 1850 chevalier of the Legion of Honor.
;

Bibliography

Arch.

Isr. Sept., 185:

Univ.

Isr. Sept.

and

Oct., 1852.
I.

8.

ENOCH
city

(fun) 1. Son of Cain (Gen.

was named after him.
:

B.

iv. 17).

"

and he was not for God took him

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 Chey ne (Chey ne and Black, " Encyc. 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,
in the

words

(ib. 24).

"

No

nm

*n"6 HIT! niX (see Peters, "Hehraische Text

dos Buches Ecclesiasticus," p. 230, Freiburg, 1902);
and in xlix. 14 his destiny is glorified.
E. G. II.
of

In Rabbinical Literature:

According

t<>

Targ. Pseudo-Jonathan (Gen. v. 24) Enoch was a

pious worshiper of the true God, and was removed
from among the dwellers on earth to heaven, receiving the names (and offices) of Metatron and
"Safra Rabba" (Great Scribe). This view represents one and (after the complete separation of Christianity from Judaism) the prevailing rabbinical idea
of Enoch's character and exaltation. Another, not
quite so favorable, appears in the polemics carried
on by Abbahu and others witli Christian disputants
(Friedlander, " Patristische und Talmudische StUdien," p. 99 " R. E. J." v. 3).
Enoch is held to have
been inconsistent in his piety and therefore to have
been removed by God before his time in order to
;

The miraculous character

forestall further lapses.
of his translation is denied, his death being attributed 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
Divergent

Views of
His

Exegese,"

nischen
Ecclus.

Gen.

pp. 44, 45;

etc.,

10; Zohar to
24; but see also Philo, "De

[Sirach]

v.

xliv.

But withalEnoch

Abrahamo," 3).

one of those that passed into Gan

Eden 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). He
leaches astronomy and arithmetic ("Sefer Yuhasin,"
v.; comp. Eusebius, " Praparatio Evangelica," ix.
These ascrip17; Bar Hebroeus Chronicle, p. 5).
tions, as well as the assumption that he was metatron, reflect the interpretation of his name as meaning 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." Of
these midrashim the following are the best known:
"Hekalot Rabbati," "Sefer Hanok," "Sefer Hekalot," and "Hayye Hanok." In the "Hekalot Rah
bati" (Jellinek, "B. II." iii. 83-108) Enoch appears
as Mctatron, "Sar ha-Panim" (see Jew. Enctc. i.

Character,

is

594b,

2. Biblical Data: Name of the seventh progenitor 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

178

s.

<'.

Angelology), revealing

The

the learned and the wise.

celestial secrets to

Hanok "

" Sefer

(Jel-

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
linek,

I.e. ii.)

relates

He knows

on God's throne.

all secrets

and mys-

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. He
teaches; 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.
teries,

The "Sefer Hekalot" (Jellinek,

among other things, an account of
In the

v.) contains,

I.e.

R. Ishmael's

visit

to the seventh celestial ball or temple,

where he meets Enoch, raised to the

dignity of Mctatron, Sar ha-Panim.

Minor
Midrashim. Enoch tells him the story of his elevation as follows:

earth's corruption

by the

In consequence of

evil spirits

Shamhazai and

Azael, Enoch was translated to heaven to be a witness that God was not cruel (comp. Ecclus. [Sirach]
There all the gates of wisdom
xliv. 16, Hebr. text).
were opened unto him as Metatron he was appointed chief of all angels and his carnal b< idy v, as
;

changed into one of

light.

The "Hayye Hanok

more elaborate

" is

(Jellinek,

of later composition, but

I.e.

iv.).

Enoch appears in

Called by a voice to
the role of a pious ascetic.
return to the abodes of men, he preaches repentance.

THE JEWISH

179

nivse of disciples, and, inBe gathers a

creasing in wisdom, he finally is proclaimed king,
on earth during the 248 years of his
rule.
But he bankers after solitude. He abandons
his throne, appearing to men from time to time to
Finally he is summoned to leave
instruct them.
earth and to assume rulership over ti
God." lie ascends to heaven on a horse, after the
manner 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 denied
that Enoch could have been "Sar ha-'Olam " Prince
of the World).
In some late accounts Enoch reappears as a proselyte, who, though under the obligation toobserve
only the Beven Noachian precepts, embraces Juda
ism.
He is a cobbler sewing together worlds; and
over 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., Reubeni, 28b, Bereshit).
s. s.
E. G. II.
<

In
known

Mohammedan
to

the

Literature:

Mohammedans

Enoch

is

i:.M Y<

Ennery, Marchand

LOPEDIA

Bibliography:

Hughes, Dictionary

Weil, Biblixcht
M.i-cn n.

/.<

'.':.

View:

The

translation

of

Enoch

of other heroes of popular legend.

tint

Kings

Elijah's (II

Islam, s.v. Tdrts;

t>f
Mutsetnittnner, pp. 63 et seq,\

ley

I't

'

Critical
bles

Enoch

ii.

1-12) is the Biblical parallel,

while the fate of Ganymede, Hercules, Semiramis,

Xisutlu ns, and the Phrygian King of Annacus
presents non-Hebrew analogues (see Winer. "B.
"
Kiehni, " Ilandw brterb." 2d ed. i. 608).
I!
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
his knowledge of things divine; he was the progenitor
of the priesthood.
These heroes probably were orig
inally deities, reduced in course of time to human
stature, but still credited with divine deathlessness.
In Enoch's case attention has been called to the
coincidence 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.

as "Idris" (the In-

II.

ENOCH, BOOKS OF

In the Koran Idris is mentioned in sura

xix. 57 as a man of truth and a prophet, raised by
Allah to a lofty place, and in sura xxi. 85 as a model of
Baidawi, in identifying him with Enoch,
patience.
explains "Idris" as indicating his knowledge of divine mysteries. He was the hist man who knew how
to write, and invented the sciences of astronomy and
arithmetic (see above, In I! lbbinicai Literature).
The story of his "death " is variously related. Win n

(Ethiopic and Slavonic)

Apocryphal works attributed to Enoch
From Gen. v. 24 ("Enoch walked with God" and
"God took him") a cycle of Jewish legends about
Enoch was derived, u hich, together with apocalyptic 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-

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

of Oealh, who in
the fourth heaven by the Anformed him that he had orders to bring about his
Idris then expired in the embrace (wings) of
end.
the Angel of Heaven, and remained in the fourth
heaven ever after.
In other versions Idris, also
named "Uhnukh," appears as in communication
with the angel Gabriel, and as a student of the Books
of Adam, as well as of those imparted to him by
Gabriel.
He had been sent as a preacher of repentance unto the corrupt descendants of Cain.
Idris was often Compelled to defend his life with
the sword against the depraved children of earth.

pendent pieces has come down to us in the so

Called " Ethiopic Enoch," whereas the Slavonic' Book
of Enoch gives, as it were, a resume of most of the

structor).

He invented
the

first

the balance to weigh justly.

He was
scribe and the first tailor.
He longs to en-

ter paradise.
tiful virgin to

God sends Death disguised as a beautest 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 himself over the wall by Clinging to a branch of the

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

caused to bend over the wall. Thus Idris

bis benefit

entered paradise while still living.

thattl
ds contain traces of

It.

lost

is

possible

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 hi' invent ion of the needle a qi the art of SCW
lie received from heaven thirty leaflets con
log.
;

tabling the praises "f

God and

prayers.

current oral or literary traditions about its hero,

which it brings into a ceitain system of its own. So
far 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 angels over
all 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 journey 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, according
to Gen. vi. 1-4, had come to earth and sinned with
the daughters of men.
(4) He interceded for these
fallen angels.
In 3 and 4 evidently two different
cycles of legends have crossed each other, but
whether 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 strongly
influenced and developed by the literary traditions
Which deal mainly With apocalyptic ideas
:

I. Ethiopic Enoch:
In the old Jewish and
Christian literatures (for example, in the New Tcs
lament Epistle ofjude, verse 14) a Book of Enoch
is 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
edrenus, who cite it (ninth centurj ), il
I

was

entirely

discovered

in

lost

until

Abyssinia

(1778)

the traveler Bruce

two manuscripts of

thi