Parshat Bereshit5 min read

Metatron Was a Human Being Before He Became God's Highest Angel

Enoch walked with God and vanished. What he became runs the entire celestial court, bears God's name, and sits on a throne of its own.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Man Who Walked Out of History
  2. Who Enoch Was Before He Was Taken
  3. The Transformation Into Metatron
  4. The Book of Records and the Robe of Honor
  5. The One Who Sat and the Problem That Created

The Man Who Walked Out of History

The seventh generation from Adam produced a man so righteous that God could not let him die. Genesis records it in eleven words: Enoch walked with God and was not, for God took him. Every other patriarch in that chapter dies and the text records how many years he lived. Enoch alone receives no death, no funeral, no burial. He walked with God. He was not. God took him.

Where did he go? The tradition built a world inside those eleven words.

Who Enoch Was Before He Was Taken

Enoch had spent years in seclusion before God summoned him back into the world. An angel came to him in his retreat and gave him a commission: go out among humanity, teach them God's ways, bring them back from the corruption spreading through the pre-Flood generations. Enoch emerged from isolation and sent messengers throughout the world. People came to him in hundreds of thousands. He became a king, a teacher, the one unifying voice in an age of accelerating wickedness. For centuries, the tradition says, he held the center.

But the center could not hold. The generation before the Flood had, in effect, dismissed God. They were not interested in Enoch's teaching. They were not interested in any path that led back to the divine. Enoch, righteous in the middle of the unrighteous, was taken before the contamination could reach him. He was removed from history before history's worst chapter began.

The Transformation Into Metatron

What happened when Enoch arrived in heaven is recorded in detail in the Third Book of Enoch, also called Sefer Hekhalot. He arrived as a human being and found himself surrounded by fire. The angels of the divine throne were not pleased. They protested to God: this man smells of human origin. He was born of a woman. He ate food. He has the scent of death on him. Why bring one like this into the palace of fire?

God answered the protest by transforming Enoch where he stood. His flesh became torches of fire. His sinews became flame. His bones became coals of the furnace. His hair became fields of fire. His eyes became the wheels of the chariot. His tongue became a consuming flame. He expanded. The human being who had arrived carrying the smell of earth and mortality was replaced, rebuilt from the inside out, until nothing remained of the man except the identity.

God gave him a throne beside the throne of glory. God gave him a name: Metatron, Prince of the Divine Presence, the one whose name is like God's own name. He was given seventy-two names corresponding to the seventy-two languages of humanity. He was given dominion over all the celestial princes, over all the orders of angels, over every heavenly administration. The man who had been a king of one generation of humans was now the prime minister of the entire divine court.

The Book of Records and the Robe of Honor

God gave Metatron a robe of honor cut from the same light that had blazed on the first day of creation. God gave him a crown inscribed with the letters by which heaven and earth were made. He was appointed keeper of the book of records, the celestial archive that holds every human deed, every divine decree, every name of the righteous and the wicked. When souls come before judgment, it is Metatron who opens the record and reads what is written.

The angels who had objected to his presence now bowed before him. The same beings who had complained about his human smell were prostrating themselves before a creature that had once eaten bread and slept and wept. The transformation was complete and the hierarchy was inverted: the lowliest origin produced the highest angel.

The One Who Sat and the Problem That Created

One story in the Hekhalot tradition records a crisis caused by Metatron's throne. A later mystic named Acher, meaning the Other One, ascended to heaven and saw Metatron seated on his throne beside the divine throne. He concluded from this that there were two powers in heaven. He declared his heresy and descended. The rabbis were disturbed by this episode. Metatron received sixty strokes of fire as punishment, not for wrongdoing but to demonstrate to any future visitor that he was not a second god but a servant, an angel however exalted, bound by the same divine authority as the rest. The throne beside the throne was an honor, not an equality.


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From the tradition

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews, III. The Ten Generations, Enoch, Ruler And TeacherLegends of the Jews

Legends of the Jews (Ginzberg) turns to Enoch, Ruler And Teacher.

In Legends of the Jews, Enoch spent a long time in seclusion, away from the hustle and bustle of the world. Then, one day, an angel called to him. "Enoch, Enoch," the angel said, "make thyself ready… assume dominion over men, to teach them the ways in which they shall walk.. that they may walk in the ways of God."

That. Called out of isolation to lead humanity.

Enoch emerged from his retreat and became a teacher, a guide. He sent messengers out, proclaiming, "Ye who desire to know the ways of God and righteous conduct, come ye to Enoch!" And people came. A vast crowd gathered around him, eager to learn. Kings and princes – one hundred and thirty of them! – submitted to his rule, seeking his wisdom.

For two hundred and forty-three years, peace reigned, all because of Enoch's influence. It's a fascinating picture of a leader who brought harmony and understanding to the world.

But this time of leadership couldn't last forever. The tradition tells us that as time went on, Enoch began to withdraw. First, he'd spend three days in prayer, then return to his disciples for instruction on the fourth. Then, it was once a week, then once a month, and finally, just once a year. Can you imagine the anticipation of those who waited for his wisdom?

And here's the thing: when he did appear, his presence was overwhelming. People were afraid to even look at him directly! They felt they might die if they did. This suggests a profound transformation happening within Enoch, a growing closeness to the Divine. It reminds us of Moses on Mount Sinai, his face radiating God's presence.

Then comes the truly mind-bending part.

One day, while Enoch was teaching, an angel appeared and announced that God had decided to make him king over the angels in heaven, just as he had been king over men on Earth!

So, Enoch gathered everyone together and said, "I have been summoned to ascend into heaven, and I know not on what day I shall go thither. Therefore I will teach you wisdom and righteousness before I go hence." He spent his remaining days instructing them in wisdom, knowledge, and God-fearing conduct, establishing law and order.

And then, a gigantic steed descended from the sky. "The steed is for me," Enoch said, "for the time has come." He mounted the steed, continuing to teach and exhort the people as he rode away. Eight hundred thousand people followed him for a day's journey! Wow.

Enoch urged them to turn back, warning them of the dangers ahead. Most listened, but some insisted on staying with him. He warned them again, but still, some refused to leave his side, declaring, "Whithersoever thou goest, we will go. By the living God, death alone shall part us."

On the seventh day, Enoch was carried into the heavens in a fiery chariot drawn by fiery chargers. It's an image straight out of the most epic fantasies, isn’t it?

The next day, the kings who had turned back sent messengers to find out what happened to those who had stayed with Enoch. They found snow and hailstones, and beneath them, the bodies of all who had remained behind. Enoch was nowhere to be found. He was in heaven.

According to the Sefer Hekhalot, a mystical text, Enoch was transformed into the angel Metatron, the highest of the angels, the "lesser YHWH," serving as a celestial scribe and vizier.

What are we to make of this story? It's more than just a fantastical tale. It speaks to the potential for human transformation, for the possibility of ascending to a higher spiritual plane through righteousness and devotion. Enoch's story is a reminder that even within the seemingly ordinary lives we lead, there's a spark of the divine, waiting to be ignited. Could we, too, strive to "walk with God" so closely that we, in our own way, might be taken up?

Full source
Legends of the Jews, III. The Ten Generations, The Translation Of EnochLegends of the Jews

Legends of the Jews (Ginzberg) turns to The Translation Of Enoch.

Why Enoch? The story, as told in Legends of the Jews by Ginzberg, paints a picture of a world steeped in sin. People were essentially telling God, "We don't want to know you!" A pretty harsh rejection. This, according to Rabbi Ishmael as quoted in Ginzberg, is why Enoch was "translated" – taken alive – to heaven. He was to serve as a witness. A evidence of the fact that even with the impending destruction of the flood, God wasn't acting cruelly.

Enoch's journey. Guided by the angel 'Anpiel, he ascends from earth to heaven. Now, picture this: the celestial beings – the ofanim, seraphim, and cherubim, all those fiery spirits who move God's throne – notice him. From an immense distance, they detect "the odor of one born of woman." "How did a human get here?" they wonder.

God has an answer. "My servants," He says, "don't be offended! Humanity has denied Me. They worship idols. I had to move the Shekhinah (the Divine Presence)", that's the Divine Presence, "from earth to heaven. But this man, Enoch, he’s different. He's the best of the bunch. He's the reward I get from that whole terrestrial experiment!"

Before Enoch can get settled into his heavenly digs, he needs a bit of an upgrade. The gates of wisdom, understanding, discernment, life, peace, and yes, even the Shekhinah itself, are opened to him. We're talking a full download of divine knowledge and qualities. The Zohar tells us that gaining wisdom is one of the most important things we can do in life, and here, Enoch is just flooded with it.

He’s not just given knowledge; he's given qualities. Compassion, love, kindness, grace, humility… the works. According to Ginzberg's retelling, he's endowed with more of these excellent attributes than even the celestial beings possess. He's blessed thousands of times over! And his physical form changes too – he becomes enormous, gaining 36 wings and 365,000 eyes, each shining like the sun. I mean, can you even imagine what that must look like?

And then comes the big moment. A throne is erected for him beside the gates of the seventh celestial palace. A herald announces his new name: Metatron. From now on, he is prince and chief over all the princes in God's realm… except for the eight most exalted princes who bear God's name. Wow.

So, what does Metatron do? Well, any angel with a request for God has to go through him. He’s the gatekeeper, the intermediary. The princes of wisdom and understanding are at his service, revealing to him all the knowledge of the celestial and terrestrial realms, past, present, and future. He's also the guardian of the treasures in the heaven 'Arabot, including the treasures of life. The Midrash Rabbah expands on this, noting that the 'Arabot is considered the highest heaven, reserved for justice, righteousness, and treasures.

Out of pure love, God decks Metatron out in a magnificent garment covered in every kind of light. He’s crowned with a diadem gleaming with forty-nine jewels whose brilliance fills all the heavens and the four corners of the earth. This crown, we're told, even contains the letters by which heaven and earth were created! He is then called "the little Lord."

The effect is… intense. Even the highest-ranking angels, including some pretty fearsome figures like Samael (the angel of death) and Gabriel, tremble before him. His magnificence, majesty, splendor, and beauty are overwhelming. The text even lists a whole host of angels, each in charge of different elements like hail, wind, lightning, and constellations – and they all bow before Metatron.

Finally, we get to the truly transformative part. Enoch's body is turned into celestial fire. His flesh becomes flame, his veins fire, his bones glimmering coals. His eyes are torches, his hair a blaze. He is literally consumed by divine fire, surrounded by storms and whirlwinds.

It’s a pretty wild image, isn't it? This transformation into Metatron is more than just a promotion; it's a complete metamorphosis. It’s a story about the potential for humanity, even in the face of widespread sin. It’s about the power of righteousness and the possibility of ascending to unimaginable heights. And it leaves you wondering: what potential lies dormant within each of us, waiting to be ignited?

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3 Enoch 16:1-53 Enoch

Four sages entered Paradise, and only Rabbi Akiva came out whole.

One of the most famous of these accounts involves four prominent sages who, according to the Talmud (Hagigah 14b), "entered Paradise" – a term that has come to mean engaging in mystical ascent. Of these four, only one, Rabbi Akiva, entered and left in peace. Others were scarred by the experience.

One of those others was Elisha ben Abuyah.

Elisha was no ordinary man. He was a renowned scholar, a brilliant mind. But his journey took a dark turn. The Talmud hints at his eventual heresy, calling him "Aher" – "the Other One." What went wrong?

Well, the story goes that Elisha ascended on high, seeking to gaze upon the Merkavah – the Divine Chariot, the very throne-chariot of God described in the Book of Ezekiel. Imagine the audacity, the sheer spiritual hunger it must have taken to attempt such a feat!

He made it far, too. According to the account in Tree of Souls (Howard Schwartz), he reached the door of the seventh palace – the highest level of Heaven. And there, he saw something that shattered his faith.

He came into the presence of the angel Metatron.

Now, Metatron is a fascinating figure in Jewish mysticism. Often described as the "lesser YHWH," he is one of the highest-ranking angels, the celestial scribe, the very voice of God. He's a powerful, awe-inspiring being.

But here's the thing: Elisha saw Metatron seated upon a high and lofty throne, wearing a crown. All the princes of the kingdom – the other angels – stood beside him, to his right and to his left. And from his throne, Metatron ruled over all the other heavenly beings.

This is where it all fell apart for Elisha. Why? Because in his eyes, this looked like two powers in Heaven! It smacked of duality, of a second divine being alongside God. This was a complete violation of the core Jewish principle of monotheism – the absolute oneness and uniqueness of God.

As we find in Legends of the Jews (Ginzberg), this vision led Elisha to declare, "There are two powers in Heaven!" This blasphemous thought, born of his mystical experience, led to his downfall, his becoming Aher, the heretic. He could not reconcile what he saw with his understanding of God.

Think about the weight of that moment. Imagine the internal struggle, the cognitive dissonance tearing him apart. He sought to understand the Divine, and the vision he received instead destroyed his belief.

It's a cautionary tale, isn't it? A reminder that even the most learned and devout can be led astray by their own interpretations, by their inability to reconcile the mysteries of the universe with the foundations of their faith. The journey to understand God is fraught with peril, and perhaps, some questions are best left unasked.

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3 Enoch 273 Enoch

3 Enoch turns to The Keeper Of The Book Of Records.

So, what exactly does the Keeper of the Book of Records do? He’s the one who fetches the case, the container holding the Book of Records itself, and presents it before God. He breaks the seal, opens the case, takes out the book, and hands it over. A cosmic librarian of sorts, but with infinitely higher stakes.

Then, God gives the book to the heavenly scribes to read in the Great Court of Justice, located in the highest heaven, before the entire heavenly household. It's quite the production. You might be asking yourself, if Metatron is known as the heavenly scribe, then why does Radweriel hold this title? Well, it's important to remember that there are many ministering angels, each with their own specific role to play. And while Metatron might be the scribe, Radweriel is the keeper. The guardian. The one entrusted with the all-important task of safeguarding these records.

What are these records, you ask? Everything. Every deed, every word, every intention. Everything a person does is meticulously recorded in this book. And why? Because on Rosh ha-Shanah, the Jewish New Year, God reviews this record, weighing our good deeds against our bad. It's a time of intense introspection, a time to consider the past year and resolve to do better in the coming one. God uses this cosmic accounting to decide whether our lives should be renewed for another year. A decision that’s then sealed ten days later on Yom Kippur, the Day of Atonement. The weight of our actions, meticulously recorded, influencing the divine decision about our fate. It’s a powerful image, isn’t it? It’s a reminder that even when we think no one is watching, our actions have consequences, both here on Earth and, perhaps, in realms beyond our understanding.

As we find in Midrash Rabbah, these ancient stories aren't just quaint tales. They’re profound reminders of our responsibility to live ethically, morally, and with intention. So, the next time you’re faced with a choice, remember Radweriel, the Keeper of the Book of Records. Remember that your actions are being recorded, not necessarily for judgment, but as a evidence of the life you're choosing to live. What story will your actions tell?

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Tikkunei Zohar 41:14Tikkunei Zohar

Jewish mysticism touches on this feeling in some incredibly profound ways, and it all connects to… a bird's nest.

Sounds strange. But bear with me.

In Tikkunei (spiritual repair) Zohar 41, we find a fascinating, layered teaching that uses the image of a nest – qan in Hebrew - to explore divine concepts and the journey of redemption. It's dense, it's poetic, and it's absolutely worth diving into.

The passage starts by drawing a parallel between a “bird’s nest” above and a “nest” below. The “bird’s nest” above, we’re told, is the Divine Throne. And the nest below? That's Metatron, a powerful angel in Jewish mystical tradition, often seen as a mediator between God and humanity.

Then comes a really interesting twist. The verse "…and will surely not acquit" (Numbers 14:18) is invoked. The Hebrew word for "acquit" here is naqeh. The Tikkunei Zohar points out that hidden within this word is qan, the word for "nest." It then connects this to another verse: "jealous and revenging" (Nahum 1:2), where the words qano (jealous) and noqem (revenging) also echo that root. What does it mean? It hints at the idea that when a "nest," a place of belonging or stability, is missing, there can be jealousy and retribution. It's a powerful image of divine justice, and the consequences of being disconnected.

But the journey doesn’t stop there.

The text continues: "When a nest in which to abide is not found, then… 'on the way'..." (Deuteronomy 22:6). This phrase "on the way" becomes a key. What is this "way"? The Tikkunei Zohar connects it to the generation that died in the desert after leaving Egypt. As we find in (Joshua 5:4), they "died in the desert 'on the way,' in their going out from Egypt." They never reached their promised land, their ultimate "nest."

This idea of being "on the way" is further linked to the burial of Rachel. Her tomb, a place of immense significance in Jewish tradition, is described as being "upon a crossroads" – pharashat aurḥin in Aramaic. And that phrase "crossroads" echoes another verse: "Would that I had a guests’ lodging in the desert" (Jeremiah 9:1) – the word for "guests" here being aurḥim.

Why Rachel? Why a crossroads?

Because, according to the Tikkunei Zohar, this is the path that "the two messiahs" will take when they come to redeem Israel. This crossroads, this place of longing and potential, is where redemption will eventually emerge.

So, what are we left with?

The image of the nest, seemingly simple, becomes a symbol of our deepest desires: for belonging, for stability, for connection to the Divine. The journey "on the way," though filled with hardship and loss, ultimately leads to the possibility of redemption. Even when we feel lost, even when we're wandering in the desert, the promise of a future "nest," a place of ultimate belonging, remains.

It's a powerful reminder that even in our own lives, the detours, the setbacks, the feeling of being "on the way" without a clear destination, can ultimately lead us to a place of greater meaning and purpose. Maybe, just maybe, our own personal redemption lies at a crossroads we haven't even reached yet.

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