The Greatest Mirror - Marquette University
The Greatest MirrorHeavenly Counterparts in the Jewish PseudepigraphaAndrei A. Orlov
On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886–1887. Courtesy of Art Resource.Published by State University of New York Press, Albany 2017 State University of New YorkAll rights reservedPrinted in the United States of AmericaNo part of this book may be used or reproduced in any manner whatsoeverwithout written permission. No part of this book may be stored in a retrievalsystem or transmitted in any form or by any means including electronic, electrostatic,magnetic tape, mechanical, photocopying, recording, or otherwise without the priorpermission in writing of the publisher.For information, contact State University of New York Press, Albany, NYwww.sunypress.eduProduction, Dana FooteMarketing, Fran KenestonLibrary of Congress Cataloging-in-Publication DataNames: Orlov, Andrei A., 1960– author.Title: The greatest mirror : heavenly counterparts in the JewishPseudepigrapha / Andrei A. Orlov.Description: Albany, New York : State University of New York Press, [2017] Includes bibliographical references and index.Identifiers: LCCN 2016052228 (print) LCCN 2016053193 (ebook) ISBN9781438466910 (hardcover : alk. paper) ISBN 9781438466927 (ebook)Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation,etc.Classification: LCC BS1700 .O775 2017 (print) LCC BS1700 (ebook) DDC229/.9106—dc23LC record available at https://lccn.loc.gov/201605222810 9 8 7 6 5 4 3 2 1
For April DeConick
. . . in the season when my body was completed in its maturity, there immediately flew down and appeared before me that most beautiful and greatestmirror-image of myself.—Cologne Mani Codex 17
pter One: The Heavenly Counterpart Traditions in theEnochic Pseudepigrapha7Chapter Two: The Heavenly Counterpart Traditions in theMosaic Pseudepigrapha43Chapter Three: The Heavenly Counterpart Traditions in thePseudepigrapha about Jacob61Chapter Four: The Heavenly Counterpart Traditions inJoseph and x295ix
PrefaceThis study represents the culmination of several years of work. My initial interest in the heavenly counterpart imagery was developed in the late 1990s, whenI started working on my doctoral dissertation devoted to the development ofthe Enoch-Metatron tradition. Part of my dissertation dealt with the explorationof heavenly doubles found in such Jewish works as the Book of the Similitudes,2 Enoch, the Exagoge of Ezekiel the Tragedian, the Prayer of Joseph, and theLadder of Jacob.1 Many of these initial probes into doppelganger lore were subsequently reported in several articles published in various journals and editedvolumes.2 In the last decade, I also extended the scope of my study to Jewishdemonological reinterpretations of otherworldly counterparts, which resultedin the publication of several articles and two books devoted to the symmetricalcorrespondences between heavenly and demonic realities.3 In 2011, during mysabbatical in Jerusalem, as a fellow of the Institute of Advanced Studies of theHebrew University of Jerusalem, I began to work systematically on a monographconcerning heavenly counterpart traditions in the Jewish pseudepigrapha, whichI was able to finish only now, six years later.Several people helped me in my work on this project. I would like toexpress my appreciation to Paul Pasquesi, who helped to improve the manuscript’s grammar. I am especially grateful to my research assistant, CarolineRedick, who worked very hard through different versions of the manuscript tohelp improve the text in both style and substance. I also extend my gratitude toMichael Cover, who read the manuscript at its various stages of evolution andoffered numerous constructive ideas.I owe special thanks to my colleagues at the Department of Theologyof Marquette University for their continued human and scholarly support andencouragement.I am grateful to Art Resource, New York, for permission to use a digitalreproduction of Edward Burne-Jones’ painting, The Baleful Head, as the coverimage.xi
xii PrefaceSincere thanks are also due to Rafael Chaiken, Dana Foote, and the editorial team of SUNY Press for their help, patience, and professionalism during thepreparation of the book for publication.—Andrei OrlovMilwaukeeThe Feast of the Dormition of the Theotokos, 2017
AbbreviationsÄATÄgypten und Altes TestamentAAWGAbhandlungen der Akademie der Wissenschaften in GöttingenABAnchor BibleACAnthropology of ConsciousnessACFAnnuaire du Collège de FranceAGAJUArbeiten zur Geschichte des antiken Judentums und desUrchristentumsAnBibAnalecta BiblicaANRWAufstieg und Niedergang der römischen WeltAOASHActa Orientalia Academiae Scientiarum HungaricaeArBibAramaic BibleASORAmerican Schools of Oriental Research SeriesASTIAnnual of the Swedish Theological InstituteBEATAJBeiträge zur Erforschung des Alten Testaments und des antikenJudentumsBIBeiträge zur IranistikBiblical Interpretation SeriesBISBrown Judaic StudiesBJSBeiträge zur klassischen PhilologieBKPBrill’s Series in Jewish StudiesBSJSBeihefte zur Zeitschrift für die alttestamentliche WissenschaftBZAWCatholic Biblical QuarterlyCBQCatholic Biblical Quarterly Monograph SeriesCBQMSCommentaries on Early Jewish LiteratureCEJLCentral European University Studies in HumanitiesCEUSHCologne Mani CodexCMCChtenija v Obschestve Istorii i Drevnostej RossijskihCOIDRCorp. Herm. Corpus HermeticumCompendia rerum iudaicarum ad Novum TestamentumCRINTxiii
xiv AbbreviationsCSCOCorpus scriptorum christianorum orientaliumDSDDead Sea DiscoveriesEBEichstätter BeiträgeECLSEarly Christian Literature SeriesEJLEarly Judaism and Its LiteratureEPROÉtudes préliminaires aux religions orientales dans l’EmpireromainEvQEvangelical QuarterlyExpTim Expository TimesFrag. Targ. Fragmentary TargumFRLANT Forschungen zur Religion und Literatur des Alten und NeuenTestamentsFSBPFontes et Subsidia ad Bibliam PertinentesGAPGuides to Apocrypha and PseudepigraphaGCSDie griechischen christlichen Schriftsteller der ersten dreiJahrhunderteGen. Rab.Genesis RabbahGos. Phil.Gospel of PhilipGos. Thom. Gospel of ThomasHARHebrew Annual ReviewHNTHandbuch zum Neuen TestamentHRHistory of ReligionsHSMHarvard Semitic MonographsHTRHarvard Theological ReviewHUASHebrew University Armenian StudiesICSIllinois Classical StudiesImmImmanuelIORJSIzvestija Otdelenija Russkago Jazyka i SlovesnostiJAOSJournal of the American Oriental SocietyJBLJournal of Biblical LiteratureJCSJournal of Cuneiform StudiesJJSJournal of Jewish StudiesJNESJournal of Near Eastern StudiesJos. Asen.Joseph and AsenethJPsJJournal of Psychology and JudaismJQRJewish Quarterly ReviewJRJournal of ReligionJRelSJournal of Religious StudiesJSHRZJüdische Schriften aus hellenistisch-römischer ZeitJSJJournal for the Study of Judaism in the Persian, Hellenistic andRoman Period
Abbreviations xvJSJSSJournal for the Study of Judaism in the Persian, Hellenistic andRoman Period: Supplement SeriesJSNTJournal for the Study of the New TestamentJSNTSSJournal for the Study of the New Testament. Supplement SeriesJSORJournal of the Society of Oriental ResearchJSOTSSJournal for the Study of the Old Testament. Supplement SeriesJSPJournal for the Study of the PseudepigraphaJSPSSJournal for the Study of the Pseudepigrapha. Supplement SeriesJSQJewish Studies QuarterlyJTSJournal of Theological StudiesKEKKritisch-exegetischer Kommentar über das Neue TestamentKeph.KephalaiaLCJPLibrary of Contemporary Jewish PhilosophersLCLLoeb Classical LibraryLISLiteratura Intertestamentària SupplementaLSAARLund Studies in African and Asian ReligionsMASMitteilungen aus der Ägyptischen SammlungMHMuseum HelveticumNedTTNederlands Theologisch TijdschriftNHCNag Hammadi CodexNHMSNag Hammadi and Manichaean StudiesNHSNag Hammadi StudiesNovTNovum TestamentumNovTSupSupplements to Novum TestamentumNPAJNew Perspectives on Ancient JudaismNSBTNew Studies in Biblical TheologyNTOANovum Testamentum et Orbis AntiquusNTSNew Testament StudiesOBOOrbis biblicus et orientalisPPSPopular Patristic SeriesPREPirke de Rabbi EliezerPTSPatristische Texte und StudienPVTGPseudepigrapha Veteris Testamenti GraeceQMQumranica MogilanensiaREJRevue des études juivesRevQRevue de QumrânRHRRevue de l’Histoire des ReligionsSAALTState Archives of Assyria Literary TextsSANESources from the Ancient Near EastSBLSCSSociety of Biblical Literature Septuagint and Cognate StudiesSBLSPSociety of Biblical Literature Seminar Papers
xvi CSVTPSVTQTarg. Neof.Targ. Onq.Targ. iety of Biblical Literature Symposium SeriesSociety of Biblical Literature Texts and TranslationsSources chrétiennesSather Classical LecturesScripta theologicaStudies in the History of ReligionsStudien zur Indologie und IranisticStudia JudaicaSupplements to the Journal of Jewish Thought and PhilosophyStudies in Judaism in Late AntiquityStudia JudaeoslavicaSociety for New Testament Studies Monograph SeriesStudies in Oriental ReligionsSbornik Otdelenija Russkogo Jazyka i SlovesnostiStudia Post-BiblicaStudies in ReligionStudies in Scripture in Early Judaism and ChristianitySagners slavistische SammlungStudien und Texte zu Antike und ChristentumStudies on the Texts of the Desert of JudahStudies and Texts in Jewish History and CultureStudi SemiticiSupplements to Vigiliae ChristianaeStudia in Veteris Testamenti PseudepigraphaSt. Vladimir’s Theological QuarterlyTargum NeofitiTargum OnqelosTargum Pseudo-JonathanThemes in Biblical NarrativeTheologische LiteraturzeitungTrudy Otdela Drevnerusskoj LiteraturyTexte und Studien zum antiken JudentumUntersuchungen zum Neuen TestamentUppsala Universitets ÅrsskriftVigiliae ChristianaeSupplements to Vetus TestamentumVetus TestamentumVarshavskie Universitetskie IzvestijaWord Biblical CommentaryWissenschaftliche Monographien zum Alten und NeuenTestament
Abbreviations xviiWUNTWissenschaftliche Untersuchungen zum Neuen TestamentWZKMWiener Zeitschrift fur die Kunde des MorgenlandesZNWZeitschrift für die Neutestamentliche Wissenschaft und die Kundeder älteren KircheZPEZeitschrift für Papyrologie und EpigraphikZTKZeitschrift für Theologie und Kirche
IntroductionFrom one of the Manichaean psalms, we learn that in the final moments of hislife Mani was beholding his heavenly double with “eyes of light.”1 This was notthe only encounter this Syrian visionary had with his upper celestial identity.The Cologne Mani Codex tells us that the heavenly counterpart first manifestedhimself to Mani at the age of twelve, and he continued his visits, to assist withrevelations, until Mani’s death. In several texts, Mani’s celestial alter ego is designated as a spirit and even called the Paraclete,2 the same title the Holy Spiritbears in the fourth gospel. The conception of the adept’s heavenly correlative alsoappears in several early Christian accounts, including the Shepherd of Hermas,Clement of Alexandria’s Excerpta ex Theodoto, and Aphrahat’s Demonstrations.Similar traditions can further be found in early heterodox Christian accounts,including the Gospel of Thomas, Pistis Sophia, and various apocryphal Acts ofthe Apostles.Modern biblical scholars have long puzzled over the conceptual roots ofthis heavenly counterpart imagery, wondering which religious milieus could haveintroduced it to mainstream and heterodox Christian literature. In the secondhalf of the twentieth century, the traditions of the heavenly double receivedsome scholarly attention due to the discoveries of the Nag Hammadi library andthe Dead Sea Scrolls as well as renewed interest in Jewish and Muslim mysticaltrends. The rise of Jungian psychology also played a part in invigorating fascination with the concept of a heavenly twin.3 Around that time, the most originaland advanced studies of the subject were by members of the Eranos Seminar, apara-scholarly gathering4 inspired by the ideas of Carl Gustav Jung. Three distinguished participants of the Eranos Seminar, Henry Corbin,5 Gilles Quispel,6and Gershom Scholem,7 each made important contributions to the topic in theirrespective fields of study. While Scholem and Corbin mostly concentrated onthe uses of the heavenly twin imagery in later Kabbalistic and Sufi materials,their younger colleague, Quispel, focused on early Christian and Manichaean1
2 Introductiontexts that are rife with vivid accounts of the heavenly alter egos of their traditions’ luminaries. These multidisciplinary investigations still serve as salientlandmarks in the field with lasting methodological value. The Eranos Seminarresearch, however, had its limits. While some Christian, Manichaean, Islamic,and later Kabbalistic materials were scrutinized meticulously for the presenceof the heavenly counterpart imagery, early Jewish, especially pseudepigraphical,accounts received considerably less or almost no attention.Why were the early Jewish accounts neglected by these distinguishedscholars? In part this was due to their peculiar take on the conceptual roots ofthe imagery. They focused their interpretive lens on the Iranian or the GrecoRoman origins of Christian, Manichaean, and Islamic traditions and consistentlyignored early Jewish Second Temple sources. One of the main proponents ofthe Greco-Roman roots was Gilles Quispel. April DeConick observes that forQuispel the idea of the heavenly double was linked with “the Greco-Romanconcept of the daimon or genius: each person was believed to have a daimonor genius which was a guardian spirit or angel who could be described as theexact counterpart to the person to whom he belonged.”8 She notes that Quispelbelieved “that the Jews picked up [the idea of the heavenly counterpart] fromthe Greeks and combined it with their own lore about God’s image and loreabout the angels.”9 Despite these convictions, Quispel never explored early Jewishpseudepigraphical texts where the angelic lore arguably comes to its fore. HenryCorbin also ignored Jewish pseudepigrapha and instead argued for the formativevalue of the Iranian imagery of fravaši and daēnā.10 Even Gershom Scholem, whotook great pains to recover various concepts of the heavenly correlative in theZohar and other Kabbalistic testimonies, was not able, in my opinion, to giveproper attention to early Jewish accounts in his interpretations. In his thoroughanalysis of the heavenly counterpart traditions in the Zohar, references to theJewish pseudepigrapha are markedly absent.Only in the last several decades have scholars begun to take note of theformative value of the heavenly counterpart traditions found in early Jewishaccounts. This new scholarship suggests that Christian, Manichaean, and evenKabbalistic specimens of the doppelganger lore might stem, not from the GrecoRoman or Iranian traditions, but from the early Second Temple developmentsreflected in the Jewish pseudepigrapha. As our study will show, many Christian, Manichaean, Mandaean, Muslim, and Kabbalistic developments are greatlyindebted to the early concepts and imagery in the Jewish pseudepigraphicallore, which often depict the seers’ heavenly identities in the form of a spirit, animage, a face, a child, a mirror, or an angel of the Presence. This study aims toexplore more closely the rich and multifaceted symbolism of heavenly identitiesin these Jewish materials.
Introduction 3Examining these early Jewish testimonies may not only elucidate theorigins of the heavenly counterpart imagery in early Christian or Manichaeanliterature but also illuminate complex anthropological symbols in the Jewishpseudepigrapha. These materials often describe the seers’ radical transformationson their celestial journeys as they acquire new luminous bodies reminiscent ofthe protoplast’s original form, which the first human lost after the fall in theGarden of Eden. In our judgment, the apocalyptic dynamics of acquiring anew celestial shape cannot be fully understood without taking into account theheavenly counterpart traditions since the upper luminous form of the humanseers is often envisioned as their celestial alter ego. This apocalyptic imagerysuggests that the notion of the heavenly counterpart can be viewed as a crucialconceptual nexus in the anthropology of the Jewish pseudepigrapha.Further, the heavenly counterpart lore can offer insight into the nature ofpseudepigraphical attribution where novel apocalyptic revelations are channeledand adopted in the name of a prominent biblical authority of the past, oftenrepresented by primordial patriarchs and prophets. Participation in establishedauthoritative discourse was crucial in the formation of literary streams transmitted in the name of Enoch, Noah, Baruch, and other biblical figures—streamsthat lasted for millennia and crossed religious, geographical, social, and politicalboundaries.Jewish pseudepigrapha often identify their protagonists with exemplarsof established literary traditions, such as biblical patriarchs and prophets. Thisemulation of biblical luminaries, which allows the texts’ authors to convey newrevelations in the name of some prominent authority of the past, cannot be fullygrasped without understanding the heavenly counterpart traditions in which theadept became identified with his or her heavenly alter ego, often in the form ofan exalted exemplar. Acquisition of the heavenly identity can thus be seen as afundamental dynamic in the adept’s unification with the exemplar of the literary and mystical tradition and his or her further participation in the exemplar’sstory through angelic initiation as well as acceptance of the celestial offices ofthe tradition’s founder.The study will show that the heavenly counterpart traditions in the Jewishpseudepigrapha often unfold amid complex angelology where a special group ofangels, the so-called princes of the Presence, help the seer unite with his or herheavenly identity. The intermediate position of these angelic servants who standbetween the earthly seer and his heavenly alter ego, often in the form of thedivine Face or Glory, serves an important role in mystical and literary emulation. As will be seen, the figure of the angel of the Presence is a transformativeand textual device allowing the adept to enter the assembly of immortal beingsconsisting of both celestial and literary heroes.
4 IntroductionConsidering that biblical exemplars in the form of exalted patriarchs andprophets play an important role in the Jewish pseudepigrapha, our study willbe organized around several biblical figures—Enoch, Moses, Jacob, Joseph, andAseneth, who, as will be shown later, become crucial vehicles for the development of the heavenly counterpart traditions in early Jewish accounts.The first chapter of our study will deal with Enochic pseudepigrapha,including early booklets of the so-called 1 (Ethiopic) Enoch: the Book of theWatchers, the Animal Apocalypse, and the Book of the Similitudes. An examination of the heavenly counterpart traditions in the Book of the Similitudes willbe especially important in view of the paradoxal identification between Enochand his upper identity in the form of the Son of Man. We will also closelyexamine the heavenly counterpart traditions in 2 Enoch and in Sefer Hekhalot, or 3 Enoch, a text in which the supreme angel Metatron was fashioned asEnoch’s doppelganger. In this section, we will also look at how the imagery ofthe “youth” becomes envisioned as the human protagonist’s heavenly alter ego.Although the main focus of our study will be on early Jewish pseudepigraphicalmaterials, relevant Christian, “Gnostic,” Mandaean, Manichaean, and rabbinicaccounts will be also taken into consideration.The second chapter will deal with the Mosaic pseudepigrapha—the Exagoge of Ezekiel the Tragedian and the Book of Jubilees. The Exagoge, where thetraditional biblical imag
WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament. Abbreviations xvii WUNT Wissenschaftliche Untersuchungen zum Neuen Testament WZKM Wiener Zeitschrift fur die Kunde des Morgenlandes ZNW Zeitsch
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