“... This interpretation of the Qedushah as a call and response finds support in 3 Enoch chapters 34.2 and 35.4, where angels are grouped into “those who say ‘Holy’” and “those who say ‘Blessed’”. Similarly in 3 Enoch 39 the ministering angels recite the “Holy”, and many other groups of named angels fall prostrate and respond “Blessed be the name of his glorious kingdom for ever and ever.”13 This is a liturgical response which in present-day synagogue liturgy answers the reciting of the Shema.14 [...] 13 The Mishnah cites this as a congregational response in the Temple ritual for the Day of Atonement (m Yoma 3.8, 4.1, 6.2). [...] A Qedushah combining Isa 6.3 and the Temple response “Blessed be the name of his glorious kingdom for ever and ever” (3 Enoch 39) suggests the fusion of li- turgical traditions. If the Qedushah originates in Merkabah circles as Heinemann suggests, the existence of such a Qedushah as this would show that they felt free to draw on the traditions of Temple worship. ...”