I've lately learnt about a genre of ancient Jewish poetry: the piyyuṭim. These are cantillated historical poems, like certain memrë in Syriac, and so haQallir and Yanni would compose for contemporary Byzantine-/Sasanian-era Jews. One subset of piyyuṭim, Jews have designated for the High Holy Days. Last week I fell in the deep waters, Vered Noam arguing for its deepest layer: these behave as a Levitic Heilsgeschichte better fit for their family-owned Temple than for the Moses-centred synagogue or even for the Hasmonaean temple.
To this Levitic basement-stratum, Noam went on that the figure of Enoch himself must belong. In my opinion this proposal is one that Noam needs to argue.
Noam already knows Ethiopic "1 Enoch" is a composite, so is only entertaining chapters 1-36 the "Watchers". "Watchers" might be composite even at the Qumran level. I think most scholars today, for 1E 1-16, allow - deeper - for an ancient Genesis 6 / 1E 6-11 reading as did without even Enoch. The only hero you need here is Noah, who lives to tell it.
Such scholars must admit if the piyyuṭ poems started early enough, some might never have noted Enoch in the first place. They would have vied with Ben Sira and 5Q13 in the Kippur rituals. On the other extreme we have Enoch as redeemer...
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