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Pirkei DeRabbi Eliezer

About this book
Chapter 22

THE FALL OF THE ANGELS "AND Adam lived an hundred and thirty years, and he begat in his own likeness after his image" (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, nor after his likeness, nor after his image. (Adam did not beget in his own image) until Seth was born, who was after his father Adam's likeness and image, as it is said, "And he begat in his own likeness, after his image" (ibid.). Rabbi Simeon said: From Seth arose and were descended all the generations of the righteous. From Cain arose and were descended all the generations of the wicked, who rebel and sin, who rebelled against their Rock, and they said: We do not need the drops of Thy rain, neither to walk in Thy ways, as it is said, "Yet they said unto God, Depart from us" (Job 21:14). Rabbi Meir said: || The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Gen. 6:5). Rabbi said: The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them,⁠ as it is said, "And the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all that they chose" (Gen. 6:2). Rabbi Joshua said: The angels are flaming fire, as it is said, "His servants are a flaming fire" (Ps. 104:4), and fire came with the coition of flesh and blood, but did not burn the body; but when they fell from heaven, from their holy place, their strength and stature (became) like that of the sons of men, and their frame was (made of) clods of dust, as it is said, "My flesh is clothed with worms and clods of dust" (Job 7:5). Rabbi Zadok said: From them were born the giants (Anakim), who walked with pride in their heart, and who stretched forth their hand to all (kinds of) robbery and violence, and shedding of blood, as it is said, "And there we saw the Nephilim, the sons of Anak" (Num. 13:33); and it says, "The Nephilim were on the earth in those days" (Gen. 6:4). Rabbi Joshua said: || The Israelites are called "Sons of God," as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4). Rabbi Levi said: They bare their sons and increased and multiplied like a great reptile, six children at each birth. In that very hour they stood on their feet, and spoke the holy language, and danced before them like sheep, as it is said, "They cast their young like sheep, and their children danced" (Job 21:11). Noah said to them: Turn from your ways and evil deeds, so that He bring not upon you the waters of the Flood, and destroy all the seed of the children of men. They said to him: Behold, we will restrain ourselves from multiplying and increasing, so as not to produce the offspring of the children of men. What did they do? When they came to their wives they spilled the issue of their seed upon the earth so as not to produce offspring of the children of men, as it is said, "And God saw the earth, and behold it was spilled" (Gen. 6:12). They said: If He bring from heaven the waters of the Flood upon us, behold, we are of high stature, and the waters will not reach || up to our necks; and if He bring the waters of the depths against us, behold, the soles of our feet can close up all the depths. What did they do? They put forth the soles of their feet, and closed up all the depths. What did the Holy One, blessed be He, do? He heated the waters of the deep, and they arose and burnt their flesh, and peeled off their skin from them, as it is said, "What time they wax warm, they vanish; when it is hot, they are consumed out of their place" (Job 6:17). Do not read thus ("When it is hot," בחֻמו), but (read) "in his hot waters" (בחמימיו).

Texts in conversation

Compare 1 Enoch 6:2 and Pirkei DeRabbi Eliezer 22:4

Pseudepigrapha, Apocalypses · Rabbinic

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Summary

Rabbinic tradition in Pirkei of Rabbi Eliezer preserves a form of the rebellious angel story from 1 Enoch and shows how some early Rabbinic traditions continued using parts of this tradition that later Rabbinic traditions rejected.

Passages

1 Enoch 6:2

Pseudepigrapha, Apocalypses
1 And when the population of humans had increased during those times, beautiful and attractive daughters were born to them. 2 And the angels, the children of heaven, saw them and desired them, and said to each other: 'Come, let us choose wives from among the humans and father children.' 3 And Semjâzâ, their leader, said to them: 'I fear that you will not actually agree to do this, and I alone will have to pay the penalty of a great sin.' 4 And they all replied to him and said: 'Let us all take an oath, and all bind ourselves with a solemn promise not to abandon this plan but to carry out this act.' 5 Then they all took an oath together and bound themselves with a solemn promise to do so.
300 BCE – 100 CE (scholarly estimate) Read in 1 Enoch

Pirkei DeRabbi Eliezer 22:4

Rabbinic
Rabbi Simeon said: From Seth arose and were descended all the generations of the righteous. From Cain arose and were descended all the generations of the wicked, who rebel and sin, who rebelled against their Rock, and they said: We do not need the drops of Thy rain, neither to walk in Thy ways, as it is said, "Yet they said unto God, Depart from us" (Job 21:14). Rabbi Meir said: || The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Gen. 6:5). Rabbi said: The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, "And the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all that they chose" (Gen. 6:2). Rabbi Joshua said: The angels are flaming fire, as it is said, "His servants are a flaming fire" (Ps. 104:4), and fire came with the coition of flesh and blood, but did not burn the body; but when they fell from heaven, from their holy place, their strength and stature (became) like that of the sons of men, and their frame was (made of) clods of dust, as it is said, "My flesh is clothed with worms and clods of dust" (Job 7:5).
630–1030 CE (scholarly estimate) Read in Pirkei DeRabbi Eliezer

References

"... In suggesting the continued transmission of the angelic descent myth in Rabbinic circles, scholars sometimes point to the latest of these translations, Targum Pseudo-Jonathan. This targum renders Nephilim in Gen 6:4 with the gloss 'Semhazai and Azael, these fell from heaven.' Alexander, for instance, cites this allusion to the angelic descent myth to argue that Targum Pseudo-Jonathan reflects the original form of the Palestinian Targum and preserves the state of the targumic tradition before the second-century polemics against the angelic interpretation of Genesis 6:1–4. This theory provides a tempting solution to the puzzling reemergence of the angelic descent myth, centuries later, in early medieval texts written in the Rabbinic tradition. Several factors, however, suggest that this explanatory gloss was added at a later point in time. Most notable is this targum's close affinities with Pirqe de Rabbi Eliezer (8th–10th c.), one of our earliest extant sources to evince the reintegration of the angelic interpretation of Genesis 6:1–4 into Rabbinic exegesis ..."
Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (Cambridge: Cambridge University Press, 2005), 213–214.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1 Enoch 6:2 and Pirkei DeRabbi Eliezer 22:4

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