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Re: Metatron = God ??

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  • Aaron
    ... Greetings! This was just posted to the MWG list, and I thought you folks would ... METATRON Name of an angel found only in Jewish literature. Elisha b.
    Message 1 of 13 , Jul 2, 2004
      --- In solomonic@yahoogroups.com, Aaron@L... wrote:
      > "Metatron acts as the voice of God. Any documented occasion
      > when some yahoo claims to have spoken with God, they're
      > speaking to me. Or they're speaking to themselves." - The
      > Metatron (Dogma)


      This was just posted to the MWG list, and I thought you folks would
      find it interesting, since we've discussed Metetron and Enoch here before:



      Name of an angel found only in Jewish literature. Elisha b. Abuyah,
      seeing this angel in the heavens, believed there were "two powers" or
      divinities (?ag. 15a, above). When God wept over the destruction of
      the Temple, Metatron fell on his face and said: "I will weep; but weep
      not Thou." God answered and said: "If thou wilt not suffer Me to weep,
      I will go whither thou canst not come, and there will I lament" (Lam.
      R., Introduction, § 24; comp. Jer. xiii. 17). Me?a?ron bears the
      Tetragrammaton; for Ex. xxiii. 21 says, "My name is in him." Yet he
      may not be worshiped; for the same passage says, "Exchange Me not for
      him" (dialogue between a heretic and a Babylonian teacher, in Sanh.
      38b, below; Targ. Yer. to Ex. xxiv. 1 has Michael instead of
      Metatron).Moses begs Metatron to intercede with God for him, that he
      may not die; but the angel answers: "It is useless; for I heard the
      words behind the veil, 'Thy prayer will not be answered'" (both
      editions of Tan., Wa'et?anan, 6). When God sorrowed for the death of
      Moses, Metatron fell down before Him and consoled Him (Grünhut,
      "Li??u?im," v. 105a), and when Moses died, this angel with three
      others, "the princes of wisdom," cared for him (Targ. Yer. to Deut.
      xxxiv. 6). The early commentators with good reason identified the
      prince of the world (?ul. 60a; Zeb. 16b; Sanh. 94a) with Metatron
      (Joël, "Blicke in die Religionsgesch." i. 124 et seq.). God instructs
      children in the Torah during the last quarter of the day; Me?a?ron,
      during the first three-quarters ('Ab. Zarah 3b). It was this angel who
      caused Sham?azai to say before the Flood, "God will destroy the world"
      (Yal?. i., § 44). He is, moreover, Enoch, the great scribe (Targ. Yer.
      to Gen. v. 24; in ?ag. 15a he is likewise represented as a scribe).

      In Later Records.

      These statements, found in the earlier sources, contain all the
      characteristic traits ascribed to Metatron in the later mystical
      works. The latter call him the "prince of the presence" (Jellinek, "B.
      H." ii., pp. xvi., 55 et seq., v. 171; "Responsen der Gaonen," ed.
      Harkavy, No. 373, p. 372; comp. Isa. lxiii. 9), and "prince of the
      ministering angels" (Jellinek, l.c. v. 172). He is the "mighty scribe"
      (ib. ii. 68), the lord of all the heavenly hosts, of all treasures,
      and of secrets (ib. ii. 114, v. 174), and bears the lesser divine name
      (ib. ii. 61, 114, 117; v. 175). The Zohar defines his nature exactly
      by declaring that he is little lower than God (after Ps. viii. 6;
      Yal?. ?adash, 7, No. 51; comp. especially Jellinek, l.c. v. 174). He
      is identical in all respects with Enoch; the "Hekalot" (ib. v.
      170-190), in which he is the chief personage, is called also "The Book
      of Enoch" (comp. ib. ii., p. xvi. and vi. 58: "Enoch whose name is

      Identical with Enoch.

      In the Apocrypha likewise Enoch appears as the heavenly scribe (Book
      of Jubilees, iv. 23; II Enoch liii. 2), although elsewhere he is
      called Michael (Ascensio Isaiæ, ix. 21), while, as noted above, Targ.
      Yer. to Ex. xxiv. 1 substitutes the name of Michael for Me?a?ron,
      which is found in the other sources. In the Hebrew writings Metatron
      fills the rôle of Enoch in the Apocrypha in bearing witness to the
      sins of mankind. Since both sources represent him as a youth, it may
      be assumed that the first versions of the Hebrew mystical works,
      though they received their present form in the geonic period,
      originated in antiquity, so that the conception of Metatron must
      likewise date from an early period.The views regarding the source of
      this conception differ widely. The name "Metatron," which, as stated
      above, occurs only in Hebrew writings, is in itself striking. The
      derivation from the Latin "metator" (="guide") is doubtless correct,
      for Enoch also is represented as a guide in the apocryphal work which
      bears his name; and the Hebrew Book of Enoch, in which, however,
      reference to Metatron is constantly implied, says: "He is the most
      excellent of all the heavenly host, and the guide [Metatron] to all
      the treasuries of my [God]" (B. H. ii. 117).

      Views as to Origin.

      Mysticism prefers obscurity, and intentionally chooses a foreign word
      instead of the well-known name of Enoch. Kohut identifies Metatron
      with the Zoroastrian Mithra; but probably only a few traits were
      borrowed from the latter. Sachs, Grünbaum, Weinstein, and others think
      that Metatron is identical with Philo's Logos; but L. Cohn, the
      eminent Philonist, contradicts this view. M. Friedländer, on the other
      hand, takes Metatron to be, both in name and in nature, none other
      than Horus, the "frontier guardian" and "surveyor of the frontier" of
      the early Gnostics. These divergent views clearly indicate that
      Metatron combines various traits derived from different systems of
      thought. Grunwald (in "Jahrb. für Jüdische Gesch. und Literatur,"
      1901, pp. 127 et seq.) has yet another solution for the problem of
      Me?a?ron. The ancients had already noticed that the numerical value of
      the letters in the word "Metatron" corresponded with those of the word
      "Shaddai" (= 314), and "Metatron" is also said to mean "palace"
      ("metatrion"), and to be connected with the divine name ("place"), etc.

      In medieval mysticism Metatron plays the same rôle as in antiquity and
      in the period of the Geonim (passages in Schwab, s.v.), thus
      furnishing a further proof of the tenacity and stability of mystic and
      superstitious conceptions.

      Exerted from the The Jewish Encyclopedia, which recently became part
      of the public domain,

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