Metatron

Template:Short description Template:Distinguish {{#invoke:other uses|otheruses}}

lang}} 'Degrees of Truths') by Nasir ad-Din Rammal in the 14th century CE.

Metatron (Mishnaic Hebrew: Template:Script/Hebrew Meṭāṭrōn),<ref name=":1">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Efn Template:Efn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite book</ref> or Matatron (Template:Langx),<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite encyclopedia</ref> is an angel in Judaism, Gnosticism, and Islam. Metatron is mentioned three times in the Talmud,<ref name=":2" /><ref name=":1" /><ref name=":3">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> in a few brief passages in the Aggadah, the Targum,<ref name=":0" /> and in mystical Kabbalistic texts within Rabbinic literature. The figure forms one of the traces for the presence of dualist proclivities in Gnosticism and the otherwise monotheistic vision of the Tanakh.<ref name=Stroumsa>Template:Cite book</ref> In Rabbinic literature, he is sometimes portrayed as serving as the celestial scribe.<ref name=":2" /><ref name=":0">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The name Metatron is not mentioned in the Torah or the Bible, and how the name originated is a matter of debate. In Islamic tradition, he is also known as Mīṭaṭrūn (Template:Langx), the angel of the veil.<ref name=Burge>Template:Cite book</ref><ref name=Wasserstrom />Template:Rp

In Jewish apocrypha, early Kabbalah, and rabbinic literature,<ref name=":0">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Metatron is the name that Enoch received after his transformation into an angel.

EtymologyEdit

Numerous etymologies have been proposed to account for the name Metatron, but there is no consensus, and its precise origin is unknown.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=Orlov />Template:Rp Some scholars, such as Philip Alexander, believe that if the name Metatron originated in Hekhalot literature and Merkabah texts such as 3 Enoch, then it may have been a magical word like Template:Transliteration and Template:Transliteration.<ref>Template:Cite book</ref>

Hugo Odeberg<ref name=Odeberg>Template:Cite book</ref> Adolf Jellinek<ref>Template:Cite book Template:Free access</ref> and Marcus Jastrow<ref>Template:Cite book</ref> suggest the name may have originated from either Template:Transliteration ({{#invoke:Lang|lang}}, Template:Lit.) or the verb Template:Transliteration ({{#invoke:Lang|lang}}, 'to guard' or 'to protect'). An early derivation of this can be seen in Template:Transliteration, where Enoch is clothed in light and is the guardian of the souls ascending to heaven. Odeberg also suggested that the name Metatron might have been adopted from the Old Persian name Mithra.<ref name=Odeberg /> Citing Wiesner,<ref>in Ben Chananja, 1862, p. 384; 1866, pp. 600–625</ref> he drew up several parallels that appeared to link Mithra and Metatron based on their positions in heaven and duties.

Another hypothesis would derive Metatron from a combination of two Greek words, {{#invoke:Lang|lang}} (meta, meaning 'after') and {{#invoke:Lang|lang}} (thronos, meaning 'throne'), which, taken together, would suggest the idea of 'one who serves behind the throne' or 'one who occupies the throne next to the throne of glory'.<ref>Template:Cite book</ref> The primary arguments against this etymology are that Metatron's function as a servant of the celestial throne emerges only later in the traditions regarding him, and {{#invoke:Lang|lang}} itself is not attested as a word in Talmudic literature.<ref>Gershom Scholem, 'Metatron,' in Encyclopedia Judaica, 2nd edition 2007, vol. 14 pp. 132–134. Also his Major Trends, p. 69, and his Jewish Gnosticism, pp.43, 91. Scholem dismissed this hypothesis as 'without merit'.</ref>

A connection with the word {{#invoke:Lang|lang}} (Template:Transliteration) used as 'co-occupant of the divine throne', has been advanced by some scholars;Template:Efn This, like the above etymology, is not found in any source materials.<ref name=Odeberg /> It is supported by Saul Lieberman and Peter Schäfer, who give further reasons why this might be a viable etymology.<ref>Template:Cite book</ref> The Latin word {{#invoke:Lang|lang}} ('messenger, guide, leader, measurer') had been suggested by Eleazar of Worms (Template:C. – Template:C.), Nachmanides, and brought to light again by Hugo Odeberg.<ref name=Odeberg /> When transliterated into the Hebrew language, it is given as {{#invoke:Lang|lang}} (Template:Transliteration) or {{#invoke:Lang|lang}} (Template:Transliteration). Gershom Scholem argues that there is no data to justify the conversion of {{#invoke:Lang|lang}} to Metatron.<ref>Gershom Scholem, Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition, Jewish Theological Seminary of America 2nd. ed. 1965 pp41,93.</ref> Philip Alexander also suggests this as a possible origin of Metatron, stating that the word {{#invoke:Lang|lang}} also occurs in Greek as Template:Transliteration – a word for an officer in the Roman army who acted as a forerunner. Using this etymology, Alexander suggests the name may have come about as a description of 'the angel of the Lord who led the Israelites through the wilderness: acting like a Roman army metator guiding the Israelites on their way'.<ref>Alexander, P. "From Son of Adam to a Second God" and Alexander, P. "3 Enoch"</ref><ref>Template:Cite book</ref>

Other ideas include {{#invoke:Lang|lang}} (Template:Transliteration, 'a measure').<ref>Template:Cite journal</ref> Charles Mopsik believes that the name Metatron may be related to the sentence from Genesis 5:24, "Enoch walked with God, then he was no more, because God took him".<ref>Template:Cite book</ref> The LXX version of the Hebrew word לָקַ֥ח ("took") is {{#invoke:Lang|lang}}.

In the entry entitled "Paradigmata" in his study Template:"'The Written' as the Vocation of Conceiving Jewishly", John W. McGinley gives an accounting of how this name functions in the Bavli's version of "four entered pardes".<ref>Template:Cite book</ref>

OriginsEdit

In the Hellenistic period, mention of a second divine figure, either beside Yahweh or beneath him, occurs in several Jewish texts, mostly apocryphal. These Jewish traditions implying a divine dualism were most frequently associated with Enoch. In the rabbinic period, they center on 'Metatron', often in the context of debates over the heretical doctrine of 'two powers in heaven' (Template:Transliteration).<ref>Template:Cite book</ref><ref name=Stroumsa /> Ultimately, these ideas appear to go back to differing interpretations of the heavenly enthronement passages at Exodus 24:10, Daniel 7:9. and perhaps even Ezekiel 1:26.<ref>Segal ibid. p.60</ref> These different interpretations later came to distinguish what was orthodox from what was heretical in Judaism.

Among the pseudepigrapha 1 Enoch: Book of Parables presents two figures: the son of man and Enoch. At first, these two characters seem to be separate entities. Enoch views the son of man enthroned in Heaven. Later, however, they prove to be the same. Many scholars believe that the final chapters in the Book of Parables are a later addition. Others think they are not and that the son of man is Enoch's heavenly double, similar to the Prayer of Joseph, where Jacob is depicted as an angel.<ref name=Orlov>Template:Cite book</ref> The Book of Daniel displays two similar characters: the Ancient of Days and the one like a man. Parts of the text in Daniel are Aramaic and may have been changed in translation. The Septuagint reads that the son of man came as the Ancient of Days. All other translations say the son of man gained access to the Ancient of Days and was brought before that one.<ref name=Deutsch>Template:Cite book</ref>

The identification of Enoch with Metatron in 3 Enoch, where the name first appears, is not explicitly made in the Talmud, although it does refer to a Prince of the World who was young but now is old. However, some of the earliest kabbalists assumed the connection. There also seem to be two Metatrons, one spelled with six letters ({{#invoke:Lang|lang}}), and one spelled with seven ({{#invoke:Lang|lang}}). The former may be the transformed Enoch, Prince of the Countenance within the divine palace; the latter, the Primordial Metatron, a sephira "persona" of the "Cause of Causes", specifically the tenth and last persona, identified with the earthly Shekhina.<ref>Template:Cite book</ref> Furthermore, the Merkabah text Template:Transliteration identifies the Ancient of Days from the Book of Daniel as Metatron.<ref name=Deutsch />

Scholem's scholastic analysisEdit

Many scholars see a discontinuity between how Enoch is portrayed in the early Enoch literature and how Metatron is portrayed. Scholars commonly see the character of Metatron as being based on an amalgam of Jewish literature; in addition to Enoch, Michael, Melchizedek, and Yahoel among others are seen as influences.<ref name=Orlov />

Scholem argues two streams of thought influenced Metatron's character: One linking Metatron with Enoch, and one fusing different obscure entities and mythic motifs.<ref name=Reeves>Template:Cite book</ref> Scholem argues that this second tradition was originally separate but later fused with the Enoch tradition.<ref name=Orlov /> He points to texts where this second Metatron is a primordial angel and referred to as Metatron Rabbah.<ref name=Orlov /> Scholem theorizes that the two Hebrew spellings of Metatron's name represent these two separate traditions.<ref name=Orlov /> In his view, the second Metatron is linked to Yahoel. Scholem also links Yahoel with Michael.<ref name=Orlov /> In the Apocalypse of Abraham, Yahoel is assigned duties normally reserved for Michael. Yahoel's name is commonly seen as a substitute for the Ineffable Name.<ref>Template:Cite encyclopedia</ref>

In 2 Enoch, Enoch is assigned titles commonly used by Metatron such as "the Youth, the Prince of the Presence and the Prince of the World."<ref name=Orlov /> Enoch is not called the Lesser Yahweh.<ref name=Orlov /> In 3 Enoch, Metatron is called the Lesser Yahweh. This raises a problem since the name Metatron does not seem to be directly related to the name of God, Yahweh.<ref name=Orlov /> Scholem proposes that this is because the Lesser Yahweh is a reference to Yahoel.<ref name=Orlov /> In Maaseh Merkabah, the text reasons that Metatron is called the Lesser YHWH because in Hebrew gematria, Metatron is numerically equivalent to another name of God Template:Transliteration.<ref name ="Speculum">Template:Cite book</ref> Scholem does not find this convincing.<ref name=Orlov /><ref>Template:Cite book</ref> Scholem points to the fact that both Yahoel and Metatron were known as the Lesser YHWH. In 3 Enoch 48D1, Metatron is called both Yahoel Yah and Yahoel.<ref>Template:Cite book</ref> In addition to being one of the seventy names of Metatron from 3 Enoch 48D, Yahoel and Metatron are also linked in Aramaic incantation bowl inscriptions.<ref name=Orlov /><ref>Template:Cite book</ref>

TalmudEdit

The Babylonian Talmud mentions Metatron by name in three places: Hagigah 15a, Sanhedrin 38b, and Avodah Zarah 3b.

Hagigah 15a describes Elisha ben Abuyah in Paradise seeing Metatron sitting down (an action that is not done in the presence of God). Elishah ben Abuyah therefore looks to Metatron as a deity and says heretically: "Perhaps there are, God forbid, two powers in Heaven!"<ref name=":2">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The rabbis explain that Metatron had permission to sit because of his function as the Heavenly Scribe, writing down the deeds of Israel.<ref>Template:Cite book</ref> The Talmud states that it was proved to Elisha that Metatron could not be a second deity by the fact that Metatron received 60 "strokes with fiery rods" to demonstrate that Metatron was not a god, but an angel, and could be punished.<ref name=Journal>Template:Cite journal</ref>

In Sanhedrin 38b, one of the Template:Transliteration tells Rabbi Idith that Metatron should be worshiped because he has a name like his master. Rabbi Idith uses the same passage Exodus 23:21 to show that Metatron was an angel and not a deity and thus should not be worshiped. Furthermore, as an angel, Metatron has no power to pardon transgressions nor was he to be received even as a messenger of forgiveness.<ref name=Journal /><ref>Template:Cite book</ref>

In Avodah Zarah 3b, the Talmud hypothesizes as to how God spends his day. It is suggested that in the fourth quarter of the day God sits and instructs the school children, but that before the destruction of the Temple, Metatron may have taken God's place in this activity.

Yevamot 16b records an utterance, "I have been young; also I have been old" found in Psalm 37:25. The Talmud here attributes this utterance to the "chief angel" and "prince of the world", whom the rabbinic tradition identifies as Metatron.<ref>Template:Cite book</ref>

KirkisaniEdit

The tenth century Karaite scholar Jacob Qirqisani believed that rabbinic Judaism was the heresy of Jeroboam of the Kingdom of Israel.<ref>Template:Cite book</ref> He quoted a version of Sanhedrin 38b,<ref>Template:Cite book</ref> which he claimed contained a reference to the "lesser YHWH". Scholem suggests that the name was deliberately omitted from later copies of the Talmud.<ref>Template:Cite book</ref> Extra-talmudic mystical texts such as Sefer Hekhalot do speak of a "lesser YHWH", apparently deriving the concept from Exodus 23:21, which mentions an angel of whom God says "my name [understood as YHWH, the usual divine Proper Name] is in him".

Merkabah, Zohar and other mystical writingsEdit

Metatron also appears in the Pseudepigrapha including Template:Transliteration, and most prominently in the Merkabah literature of the 3 Enoch, also called the "Book of Enoch" or "Book of [the Heavenly] Palaces." The book describes the link between Enoch, son of Jared (great-grandfather of Noah) and his transformation into the angel Metatron.

Metatron says, "He [the Holy One] called me, 'The lesser YHWH' in the presence of his whole household in the height, as it is written, 'my name is in himTemplate:'" (12:5, Alexander's translation). The narrator of this book, supposedly Rabbi Ishmael, tells how Metatron guided him through Heaven and explained its wonders. 3 Enoch presents Metatron in two ways: as a primordial angel (9:2–13:2) and as the transformation of Enoch after he was assumed into Heaven.<ref>Template:Cite journal</ref><ref name=Alexander>Template:Cite book</ref>

And Enoch walked with God: and he was not; for God took him.{{#if:Genesis 5:24, King James Version<ref>Template:Bibleverse</ref>|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries
}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }} <templatestyles src="Template:Blockquote/styles.css" />

This Enoch, whose flesh was turned to flame, his veins to fire, his eye-lashes to flashes of lightning, his eye-balls to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron.<ref>Template:Cite book</ref>{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries
}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }}

Metatron "the Youth", a title previously used in 3 Enoch, where it appears to mean "servant".<ref name=Alexander /> It identifies him as the angel that led the people of Israel through the wilderness after their exodus from Egypt (again referring to Exodus 23:21), and describes him as a heavenly priest.

In the later Ecstatic Kabbalah, Metatron is a messianic figure.<ref>Template:Cite book</ref>

The Zohar describes Metatron as the "King of the angels".<ref>Template:Cite book</ref> and associates the concept of Metatron with that of the divine name Template:Transliteration.<ref>Template:Cite book</ref> Zohar commentaries such as the Template:Transliteration by Moses ben Jacob Cordovero explain the Zohar as meaning that Metatron as the head of Yetzira<ref>Template:Cite book</ref> This corresponds closely with Maimonides' description of the Talmudic "Prince of the World",<ref name=":4">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> traditionally associated with Metatron,<ref>Template:Cite book</ref> as the core "Active Intellect".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The Zohar describes several biblical figures as metaphors for Metatron. Examples are Enoch,<ref>Template:Cite book</ref><ref name="Zohar 1">Template:Cite book</ref> Joseph,<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Eliezer,<ref>Template:Cite book</ref> Joshua,<ref>Template:Cite book</ref> and others. The Zohar uses "youth" to describe Joseph and Joshua, a hint that the figures are a metaphor to Metatron, and also the concept of servant by Eliezer as a reference to Metatron.<ref>Template:Cite book</ref> The Staff of Moses is also described by the Zohar<ref name="Zohar 1" /> as a reference to Metatron. The Zohar also states that the two tets in the word totafot (Template:Langx) are a reference to Metatron.<ref>Template:Cite book</ref> The Zohar distinguishes Metatron and Michael.<ref name="Zohar 2">Template:Cite book</ref> While Michael is described repeatedly in the Zohar as the figure represented by the High Priest, Metatron is represented by the structure of the tabernacle itself.<ref name="Zohar 2" />

Apocalyptic textsEdit

In the Apocalypse of Zerubbabel, Metatron is not identified as Enoch. Instead, he is recognized as the archangel Michael.<ref name=Orlov /><ref name=Reeves /> The text also records that Metatron in gematria is the equivalent of Shaddai.<ref name=Reeves /> While he also appears in other apocalyptic writings, he is most prominent in the Apocalypse of Zerubbabel.<ref name=Reeves /> In these writings, he plays the role of heavenly interlocutor delivering knowledge about the coming messianic age.<ref name=Reeves />

IslamEdit

Template:Islam The earliest account of Metatron within Islamic scriptures might derive directly from the Quran itself. Uzair, according to Surah 9:30–31 venerated as a Son of God by Jews, commonly interpreted as an Arabic transliteration of the Hebrew name of the prophet Ezra, who was also identified with Enoch and Metatron in Merkabah Mysticism.<ref name=Wasserstrom>Template:Cite book</ref>Template:Rp In Islamic tradition, Metatron became a symbol for the idea that Jews worship "God-as-old-man" or an angelic being instead of God.<ref name=Wasserstrom>Template:Cite book</ref>Template:Rp Muslim heresiologists repeatedly accused Jews for venerating an angel as a lesser god (or an Incarnation of God), especially for celebrating Rosh Hashanah.<ref name=Lazarus-Yafeh>Template:Cite book</ref>

The name itself is attested early in Islam by al-Kindi and al-Masudi.<ref name=Wasserstrom />Template:Rp Al-Suyuti identifies him as the angel of the veil and only he knows about that which lies beyond.<ref>Template:Cite book</ref><ref name=Burge /><ref name=Wasserstrom />Template:Rp He is also frequently mentioned in the magical works by Ahmad al-Buni, who describes Metatron as wearing a crown and a lance, probably constituting the Staff of Moses.<ref name=Wasserstrom />Template:Rp In other magical practises, he is invoked to ward off evil jinn, devils, sorcerers and other magical threats.<ref name=Wasserstrom />Template:Rp

Ibn Hazm mentions that Jews, although regarding Metatron as an angel, would celebrate Metatron as a lesser god ten days each year, perhaps a reference to Rosh Hashanah in connection with Merkabah mysticism that Metatron took part on the creation of the world.<ref name=Lazarus-Yafeh />

In popular cultureEdit

File:Alan Rickman after Seminar (3).jpg

Alan Rickman played Metatron in 1999

Metatron is invoked in a love ritual by the witch Geli Tripping in Thomas Pynchon's novel Gravity's Rainbow (1973).<ref>Template:Cite journal</ref>
Metatron appears as an angel and the spokesperson of God in the novel Good Omens (1990) and its 2019 TV adaptation. Metatron is played in the series by Derek Jacobi.<ref>Template:Cite journal</ref><ref>Template:Cite news</ref>
Metatron appears in Phillip Pullman's novel series, His Dark Materials (1995–2000), as the main antagonist.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> He was originally a human named Enoch before becoming a high ranking angel and Regent of the Kingdom of Heaven. In the 2019 BBC/HBO TV adaptation, he is portrayed by Alex Hassell.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Metatron appears in the 1999 movie Dogma as an angel and the voice of God, played by Alan Rickman.<ref>Template:Cite book</ref>
Guitarist Carlos Santana said in 2000 that he has been in contact with Metatron since 1994, and that the angel gives him messages.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref>

Metatron appears in the TV series Supernatural (2005) as the scribe of God, played by Curtis Armstrong.<ref>Template:Cite book</ref>
Both the lyrics and title of the second track on The Mars Volta's 2008 album, The Bedlam in Goliath, refer to Metatron.<ref>Template:Cite magazine</ref><ref>Template:Cite magazine</ref>