2 Enoch 30:10

Secrets of Enoch

9 And there came evening, and there came morning the sixth day. 10 [Friday]. On the sixth day I commanded my wisdom to create man from seven consistencies, one, his flesh from the earth, two, his blood from the dew, three, his eyes from the sun, four, his bones from stone, five, his intelligence from the swiftness of the angels and from cloud, six, his veins and his hair from the grass of the earth, seven, his soul from my breath and from the wind.

Genesis Rabbah 1:1


The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon [which dwells in the rivers]?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, "I was the artisan's tool of Hashem." In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

 Notes and References

"... The testimonies from Midrash Rabbah, Pirke de Rabbi Eliezer and the Chronicles of Jerahmeel demonstrate that in the Jewish materials the anagram tradition was consistently interpreted as a reference to the cosmic body of the protoplast, created from one end of the universe to the other. In light of this tendency, it is possible that the tradition about the anagram found in 2 Enoch 30 also represents a reference to the cosmic body of the protoplast. This suggestion is made more plausible when one considers that the anagram tradition in 2 Enoch 30:13 follows immediately after the definition of the protoplast as a great celestial creature ... Another tradition found in chapter 30 about the creation of Adam from the seven components might also serve as an allusion to the cosmic body of the protoplast. The description found in 2 Enoch 30:8 relates that Adam’s flesh was created from earth; his blood from dew and from the sun; his eyes from the bottomless sea; his bones from stone; his reason from the mobility of angels and from clouds; his veins and hair from the grass of the earth; his spirit from the Lord’s spirit and from wind. It is possible that by such postulations the text intends to stress that the primordial Adam was the creature of macrocosmic dimensions since Adam’s creation from the seven elements refers to Adam as a microcosm, e.g. the anthropomorphic representation of the world ..."

Orlov, Andrei A. From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha (p. 161) Brill, 2007

 User Comments

Do you have questions or comments about these texts? Please submit them here.