Who is metatron?

Metatron is one of the most exalted and mysterious angelic figures in Jewish tradition, identified in rabbinic and kabbalistic literature as the highest of all angels, uniquely described as a former human being (Enoch/Chanoch) who was transformed into an angel. He serves as the heavenly scribe, divine intermediary, and "Prince of the Presence" (Sar HaPanim).

Key Takeaways

Metatron is identified with Enoch (Chanoch), the seventh generation from Adam, who "walked with God and was no more" (Genesis 5:24) — understood as a transformation into an angelic being.
His name "bears the name of his Master" — the Talmud states his name shares divine qualities, making him unique among angels [Sanhedrin 38b].
He is the highest angel, serving as heavenly scribe, celestial intermediary, and guardian of Israel.
In Kabbalah, Metatron is associated with the Sefirah of Malkhut (Kingship) or Keter (Crown), depending on the source, and is paired with the angel Sandalfon.
He is a controversial figure — his exalted status led to theological debates, including a famous Talmudic incident where he was mistaken for a second divine power.

Detailed Answer

1. Biblical Origins: Enoch's Transformation

The foundation for Metatron lies in Genesis 5:24:

"וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים" "And Enoch walked with God, and he was no more, for God took him."

Unlike other figures in the genealogy who simply "died," Enoch uniquely "was taken" by God. Rabbinic tradition interprets this as a transformation into the angel Metatron, the greatest of all angelic beings.

The Zohar frequently identifies him as "Chanoch Metatron" — Enoch-Metatron — treating them as one entity [Zohar, Balak 6:86; 6:90].

2. The Talmudic Account: "His Name is Like His Master's"

The most important Talmudic passage about Metatron appears in Sanhedrin 38b, in response to a min (heretic) who challenged Rav Idit:

"כתיב ואל משה אמר עלה אל ה' — עלה אלי מיבעי ליה" "It is written, 'And to Moses He said: Ascend to the Lord' — it should have said 'Ascend to Me'!"

The heretic was arguing that this verse implies a second divine being — the one who says "ascend to the Lord" must be a separate god. Rav Idit responds:

"זהו מטטרון ששמו כשם רבו, דכתיב כי שמי בקרבו" "This is Metatron, whose name is like the name of his Master, as it is written: 'For My name is within him'" (Exodus 23:21).

[Sanhedrin 38b]

This passage establishes several critical points:

Metatron is not God — he is an angel, a created being.
Yet he bears a quasi-divine name, making him uniquely elevated.
The Talmud uses him to refute dualistic or proto-Christian interpretations of the Torah.

Rav Nachman adds a significant warning before this discussion:

"האי מאן דידע לאהדורי למינים כרב אידית ליהדר, ואי לא — לא ליהדר" "One who knows how to respond to heretics as Rav Idit did should respond; if not — he should not respond."

This warns that the topic of Metatron is theologically dangerous for the uninitiated.

3. The Heavenly Scribe and Prince of the Presence

From the 3 Enoch (Sefer Chanoch), a major hekhalot (mystical ascent) text, we learn additional details about Metatron:

He was transformed from human Enoch into an angel with 36 pairs of wings and 365,000 eyes.
He is called Sar HaPanim — "Prince of the Divine Presence" — the angel closest to God's throne.
He sits on a throne similar to God's, which caused the famous incident with Acher (Elisha ben Avuyah) [Chagigah 15a], who saw Metatron seated and declared, "Perhaps there are two powers in heaven!" — a heretical conclusion.
He is the heavenly scribe who records the merits and deeds of Israel.

4. Kabbalistic Dimensions

In Kabbalistic literature, Metatron takes on cosmic significance:

Sha'arei Orah (R. Yosef Gikatilla) notes that the numerical value (gematria) of Nesharim (eagles, נשרים = 600) equals Metatron u'Sandalfon (מטטרון וסנדלפון = 600), linking them as the great angelic pair who protect Israel [Sha'arei Orah, First Gate].
Ohr Ne'erav (R. Moshe Cordovero) associates Metatron with the Sefirah of Malkhut (Divine Kingship), the lowest sefirah that interfaces between the divine and human realms [Ohr Ne'erav 6:2].
The Zohar portrays Metatron as the one who "heard from behind the curtain" the divine laments over the Shekhinah (Divine Presence) in exile, making him a witness to the most intimate divine moments [Zohar, Introduction 10:55].
The Zohar repeatedly calls him "Chanoch Metatron" and attributes mystical teachings to him, such as interpretations of the Patriarch's three branches [Zohar, Balak 6:90].

5. The Meaning of the Name

The etymology of "Metatron" is itself debated:

| Proposed Etymology | Source | |---|---| | From Greek metathronos — "one beside the throne" | Academic scholars | | From Latin metator — "measurer/guide" | Some medievals | | Numerically equivalent to Shaddai (שדי = 314 = מטטרון) | Kabbalistic tradition | | Composed of the Hebrew letters mem-tet = 49, relating to 49 gates of wisdom | Mystical tradition |

The gematria equivalence with Shaddai (both = 314) is widely cited in Kabbalah as evidence of his quasi-divine status.

6. Important Theological Boundaries

Despite his exalted status, Jewish tradition is clear:

Metatron is NOT God — he is a created being, an angel.
Praying to Metatron is strictly forbidden — one may only pray to God.
The Talmud records that Metatron himself was struck with lashes of fire for allowing Acher to bow to him [Chagigah 15a], reinforcing that even he does not accept worship.
His greatness is entirely derivative — he is great only because God made him so.

For practical questions about the theological status of angels in prayer or other halachic matters, consult your local rabbi or posek.