Metatron

Metatron (Hebrew מטטרון or מיטטרון), is the name of an angel in Judaism and some branches of Christianity. There are no references to him in the Jewish Tanakh (Old Testament), the Christian Scriptures (New Testament) or any Islamic source. There is no consensus as to his genesis or the role that he plays in the hierarchy of Heaven and Hell.

A mysterious figure, Metatron is identified with the term "lesser YHVH", which is the Lesser Tetragrammaton, in a Talmudic version read by the Karaite scholar Kirkisani. The word 'Metatron' is numerically equivalent to Shaddai (God) in Hebrew gematria; therefore he is said to have a "Name like his Master".

The Talmud records an incident in which Elisha ben Abuyah, also called Aher ("another", as he was an apostate), entered Paradise and saw Metatron sitting down (an action that in heaven is permissible only to God Himself). Elishah ben Abuyah therefore looked to Metatron as a deity and said heretically, "There are indeed two powers in heaven!" The rabbis explain that Metatron was allowed to sit because of his function as the Heavenly Scribe, writing down the deeds of Israel (Babylonian Talmud, Hagiga 15a). The Babylonian Talmud mentions Metatron in two other places: Sanhedrin 38b and Avodah Zarah 3b. Yevamot 16b describes in the amoraic period the duties of 'prince of the world' being transferred from Michael to Metatron.

"... the Talmud states, 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." -

Metatron is also mentioned in the Pseudepigrapha, most prominently in the Hebrew/Merkabah Book of Enoch, also called 3 Enoch or Sefer Hekhalot (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. His grand title "the lesser YHVH" resurfaces here. Metatron says, "He [the Holy One]… called me, 'The lesser YHVH' in the presence of his whole household in the height, as it is written, 'My name is in him.'" (12:5, Alexander's translation). The narrator of this book, supposedly Rabbi Ishmael, tells how Metatron guided him through Heaven and explained its wonders. Here Metatron is described in two ways: as a primordial angel (9:2–13:2) and as the transformation of Enoch after he was assumed into Heaven.

"Enoch walked with God; then he was no more, because God took him away." —Genesis 5:24 NIV.

"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." - Gershom G. Scholem, Major Trends in Jewish Mysticism (1941/1961) p. 67. Extract of 3 Enoch.

However, this latter viewpoint is not shared by many Talmudic authorities. There also seem to be two Metatrons, one spelled with six letters (מטטרון), and one spelled with seven (מיטטרון). The former may be the transformed Enoch; the latter, the Primordial Metatron.

According to Johann Andreas Eisenmenger, Metatron transmits the daily orders of God to the angels Gabriel and Sammael. Metatron is often identified as being the twin brother to Sandalphon, who is said to have been the prophet Elijah.

The Zohar calls Metatron "the Youth" a title previously used in 3 Enoch, where it appears to mean "servant". It identifies him as the angel that led the people of Israel through the wilderness after their exodus from Egypt, and describes him as a heavenly priest.

VM Samael Aun Weor identifies Metatron as the Prophet Enoch, the Angel who provided humanity with the 22 Hebrew letters and the original Tarot, stating that the Angel lives in the superior worlds in the region Aziluth (The Initiatic Path in the Arcane of Tarot and Kabbalah).


Etymology of the name
There are numerous possible etymologies for the name Metatron and this section lists a few of them. It should be noted however that some scholars such as Philip Alexander believe that if the name Metatron originated in Hekhalot-Merkabah texts (such as 3 Enoch) then it may be a made up word like the magic words Adiriron and Dapdapiron.

Hugo Odeberg[6], Adolf Jellinek  and Marcus Jastrow suggest the name may originate from either "keeper of the watch" מטדא or the noun "to guard, to protect" מטד 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. Hugo Odeberg also suggests that the name Metatron might be taken from the persian name Mithras. He lays out a number of parallels between Mithras and Metatron based on their positions in heaven and duties.

Metatron is made up of two words, afterwards and throne, μετá θρóνος taken together as "one who serves behind the throne" or "one who occupies the throne next to the throne of glory". This has been disputed due to the word θρóνος not being used in place of the Hebrew word for throne. The two words do not appear in any known text, leading to the belief of Gershom Scholem in particular to dismiss this idea with the words "this widely repeated etymology.... has no merit.".

The word συνθρονος (synthronos) used as "co-occupant of the divine throne" however like the above etymology it is not found in any source materials. It is supported by Saul Lieberman and Peter Schäfer who give further reasons why this might be a viable etymology.

The Latin word Metator (messenger, guide, leader, measurer) had been suggested by Eleazar ben Judah of Worms (c. 1165 - c. 1230), Rabbi Moshe ben Nachman, and brought to light again by Hugo Odeberg. When transliterated into the Hebrew language we get רוטיטמ or רוטטימ. Gershom Scholem reflects that there is no data to justify the conversion of metator to metatron. Philip Alexander also suggests this as a possible origin of Metatron, stating that the word Metator also occurs in Greek as mitator – 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". Another possible interpretation is that of Enoch as a metator showing them "how they could escape from the wilderness of this world into the promised land of heaven". Because we see this as a word in Hebrew, Jewish Aramaic, and Greek, Alexander believes this gives even more strength to this etymology.

Other ideas are μετρονa "a measure" . 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." the Greek version of the Hebrew word "to take" is μετετεθη (it was transferred). רון meaning RON is a standard addition to מטטרון metatron and other angelic names in the Jewish faith. So Mopsik believes if we concentrate on מטט MTT he believes it appears to be a transliteration from the Greek μετετεθη.

In the entry entitled "Paradigmata" in his study, "'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." This account maintains that "Ishmael ben Elisha" is a Rebbinically sanctioned cognomen for Elisha ben Abbuyah (the "Akher" of the Bavli's account). 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."


 Metatron's Cube

Metatron's CubeThe Fruit of Life (a component of the Flower of Life) has thirteen circles. If each circle's centre is considered a "node", and each node is connected to each other node with a single line, a total of seventy-eight lines are created. Within this cube, many other shapes can be found, including two-dimensionally flattened versions of the five platonic solids.

In early kabbalist scriptures, Metatron supposedly forms the cube from his soul. This cube can later be seen in Christian art, where it appears on his chest or floating behind him. Metatron's cube is also considered a holy glyph, and was often drawn around an object or person to ward off demons and satanic powers. This idea is also present in alchemy, in which the cube was favoured as a containment circle or creation circle.

The simplest means of constructing Metatron's Cube is to begin with a cube flattened along a diagonal that passes through its centre, such that it becomes a 2D figure, equivalent to a regular hexagon divided via its own diagonals into six equilateral triangles. The vertices of this 2D figure are then connected with additional lines. Several steps later, the full Metatron's Cube figure is formed. The cube resembles the fourth dimensional analog of the cube, or the Tesseract.

 

Seraphim Angels 

Seraphiel   Metatron   Michael   Vehuel   Uriel   Nathanael   Jehoel   Chamuel
Lucifer   Abaddon   Asmodeus   Astaroth   Leviathan    Samael    Semyazza

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