since the lines are getting a little weird let me throw in a tangential
curve:

A friday night sabbath song-- sung universally in many homes-- is in aramaic
which borrows phrases from Daniel and weaves them into a breathtaking
pastiche with its danielic resonance but totally new composition: its second
verse  runs (I provide ashkenazic pronunciation because thats how it sounds
natural to my polish ears) :  "I will recite praises morn and eve to you
God Holy One, who has created every creature: irin kadishin-- uvenei anosho
wild animals and birds of heaven (cf dan 2:38) . now irin kadishin is
clearly  WATCHERS, HOLY ONES, (Dan 4:14)  while the next phrase refers to
people.The sense is a transformation and comparison Nebuchnezzar is
described in his dream as ruling over people, wild animals (lit animals of
the field) and birds, the poet sees Gods domain being higher encompassing
angels, plus people animals and birds.  However the prosody of the piece
suggests breaking it up not angles, holy ones: and people and animals and
birds but-- as Angels-- Holy Ones, and bnei anosho, plus animals and birds.
a comma coming after anosho. The meolodies I know all break it up this way
and it seems to me to be its natural scan. That suggests bnei anosho is also
an angelic term for the poet. That suggests a kind of enochian reference to
watchers and sons of man. The question is why does the poet join 4:14 (irin)
to 2:38 (bnei anosho) -- perhaps just to aggrandize God's realm-- or perhaps
because there is a natural allusion for him here and he does not see bnei
anosho as simply "people". but also as angelic. hence the reference might be
to creatures of the lower heavens, the upper heavens; the lower part of the
world, the higher part of the world. If so it is the only reference i know
of juxtaposing watchers and son(s) of man in an undisputed jewish text.
still the internal rhyme might seem to dispute such an interpretation-- irIN
kadishIN-- uvenei anoshO, heivat borO veofei shemayO. the counter claim is
to group  anosho with the first batch to parallel shemayo in the last. 10
syllables (shwas may or may not count) But what seems clear to me is that
every stiche in this verse should end in O in this poem--they all do if we
group bnei anosho with irin kadishin-- so here is another jump-- maybe not
as "wild" as george's but no less "flighty."-- the medieval author knows of
ben anash as an angelic term too when coupled with Watchers.

Herb Basser [EMAIL PROTECTED]





----- Original Message -----
From: "David Suter" <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Sent: Friday, June 21, 2002 4:31 PM
Subject: RE: orion-list Samaritans & Watchers + Angels & Watchers


> George,
>
> With your "method" you can prove anything you want to prove simply by
> constructing a roundabout linking of English translations in Strongs. In
> the process you discover nothing.
>
> David Suter
> Saint Martin's College


For private reply, e-mail to "Herb Basser" <[EMAIL PROTECTED]>
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