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Alexander, P. "From Son of Adam to a Second God" and Alexander, P. "3 Enoch". [15] In addition to being one of the seventy names of Metatron from 3Enoch 48D. [73] This account maintains that "Ishmael ben Elisha" is a rabbinically sanctioned cognomen for Elisha ben Abbuyah (the "Akher" of the Bavli's account). "[31] and associates the concept of Metatron with that of the divine name Shadday. 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. "Beitrge zur Geschichte der Kabbala" (Leipzig c.l. [66] Philip Alexander also suggests this as a possible origin of Metatron, stating that the word Metator also occurs in Greek as mitatora word for an officer in the Roman army who acted as a forerunner. Urbach, Ephram Elimelech. From Hellenistic times, mention of a second divine figure, either beside YHWH or beneath him, occur in a number of Jewish texts, mostly apocryphal. An early derivation of this can be seen in Shimmusha Rabbah, where Enoch is clothed in light and is the guardian of the souls ascending to heaven. Can be linked back to the title praemetitor in Philos QG which can be connected to the Greek word for Metator "measurer". His grand title "the lesser YHVH" resurfaces here. "The Origin of the Name of Metatron". [10] Furthermore, the Merkabah text Re' uyot Yehezkel identifies the Ancient of Days from the Book of Daniel as Metatron. In Islamic tradition, he is also known as Marn (Arabic: ), the angel of the veil. One of which linked Metatron with Enoch, while the second was a fusing of different obscure entities and mythic motifs. In Jewish apocrypha and early kabbalah, "Metatron" is the name that Enoch received after his transformation into an angel. [2] The name Metatron is not mentioned in the Torah and how the name originated is a matter of debate. The figure forms one of the traces for the presence of dualist proclivities in the otherwise monotheistic visions of both the Tanakh and later Christian doctrine. [28] 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, see above), and describes him as a heavenly priest. The figure forms one of the traces for the presence of dualist proclivities in the otherwise monotheistic visions of both the Tanakh and later Christian doctrine. [11]:55, 184 While he also appears in other apocalyptic writings he is most prominent in the Apocalypse of Zerubbabel. Other ideas include (metron, "a measure"). Metatron "the Youth", a title previously used in 3 Enoch, where it appears to mean "servant". Because we see this as a word in Hebrew, Jewish Aramaic, and Greek, Alexander believes this gives even more strength to this etymology. Enoch views the son of man enthroned in Heaven. You can write a book review and share your experiences. Uzair, according to Surah 9:30-31 venerated as a Son of God by Jews, is another name for the prophet Ezra, who was also identified with Metatron in Merkabah Mysticism. One of which linked Metatron with Enoch, while the second was a fusing of different obscure entities and mythic motifs. Hagigah 15a describes Elisha ben Abuyah in Paradise seeing Metatron sitting down (an action that is not done in the presence of God). [8]:86[11]:183185 The text also records that Metatron in gematria is the equivalent of Shadday. Page 767, in Ben Chananja, 1862, p. 384; 1866, pp. [8]:140 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 Shaddai. "[8]:141 However we do not see Enoch referred to as the Lesser YHWH. [7] interpretations that came to distinguish what was orthodox from what was heretical in Judaism. The name Metatron is not mentioned in the Torahand how the nam and perhaps even Ezekiel 1:26f. There also seems to be two Metatrons, one spelled with six letters (), and one spelled with seven (). Others think they are not and that the son of man is Enoch's heavenly double similarly to the Prayer of Joseph where Jacob is depicted as an angel. [11]:180 Scholem argues that this second tradition was originally separate but later became fused with the Enoch tradition. Lieberman, Saul. Metatron appears as an angel and the spokesperson of God in the book. [3][4] In folkloristic tradition, he is the highest of the angels and serves as the celestial scribe or "recording angel".[5]. The file will be sent to your Kindle account. [64] The two words do not appear separately in any text known to Gershom Scholem, who therefore dismisses the idea[65] with the words "this widely repeated etymologyhas no merit."[66]. Merkabah, Zohar and other mystical writings, Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015, CS1 maint: multiple names: authors list (, Andrei A. Orlov, The Enoch-Metatron Tradition (. "The Sages: Their Concepts and Beliefs" Cambridge, Maa. This hypothesis explains why the generators of the "chambers" portion of the Heikhalot literature make "Ishmael ben Elisha" the major protagonist of their writings even though this Rabbi Ishmael was not directly mentioned in the Bavli's account (in the Gemara to tractate Khaggigah) of "The Work of the Chariot". In the rabbinic period they centre on 'Metatron', often in the context of debates over the heretical doctrine of 'two powers in heaven' (shtei rashunot ba-shammayim).

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