1. THE MEMRA OF YHVH

2. The Targums were authoritative Aramaic paraphrases of the books of the Tenach which were read in the synagogues along with the Hebrew of the Torah and Haftorah readings. Often when the Targums come to passages where YHVH is anthropomorphisised or seen, or where two or more YHVH’s are indicated by the text, the Targums will substitute "The MEMRA [Memra] of YHVH" for YHVH.

3. (De Plant Noe) Philo Judaeus
For those who cannot look upon the Son Himself, behold Him in His reflected light, even thus do they regard the image of G-d, Who is His Angel, the MEMRA [Logos], as ELOHIM Himself.

4. The Works of Philo, "On the Confusion of Tongues," translated by C. D
The Works of Philo, "On the Confusion of Tongues," translated by C.D. Yonge (p. 247)
And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labors earnestly to be adorned according to His first-born Word [Logos], the eldest of His angels, as the great archangel of many names; for he is called, the Authority, and the Name of God, and the Word [Logos], and Man according to God's image, and He who sees Israel.

5. The Works of Philo, "Allegorical Interpretation, III," translated by C
 The Works of Philo, "Allegorical Interpretation, III," translated by C.D. Yonge (p. 61)
The shadow of God is His Word [Logos], which He used like an instrument when He was making the world. And this shadow, and, as it were, model, is the archetype of other things. For, as God is Himself the model of that image which He has now called a shadow, so also that image is the model of other things, as He showed when He commenced giving the law to the Israelites, and said, "And God made man according to the image of God [Gen. 1:26 ]." As the image was modeled according to God, and as man was modeled according to the image, which thus received the power and character of the model.

6. The Works of Philo, "On Dreams, I,"
translated by C.D. Yonge (p. 834)
For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine Word [Logos], His own first-born son. . . .
HEBREWS 8
1 Now in the things which we are saying, the main point is this. We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens,
2 A minister of the sanctuary, and of the true tabernacle, which YHVH pitched, and not man.

7. The Works of Philo, "On the Migration of Abraham," translated by C. D
The Works of Philo, "On the Migration of Abraham," translated by C.D. Yonge (p. 253)
What, then, can it be except the Word [Logos], which is more ancient than all the things which were the objects of creation, and by means of which it is the Ruler of the universe . . .
MICAH 5:2
But you, Beit-Lechem Efratah, Being small among the clans of Judah, Out of you One will come forth to Me that is to be ruler in Israel; Whose goings forth are from of old, from everlasting.

8. Hebrews 1:
1 Elohim, after He spoke long ago to the fathers in the prophets in many portions and in many ways,
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;

9. The angel according to Jewish theology, was he who discoursed
THE ANGEL OF YHVH
The angel according to Jewish theology, was he who discoursed
with Moses and the angel in whom G-d placed His Name. The following from the Zohar is of interest in this case:
There is a man, if a Man He is, Who is an Angel. This Angel is Metatron, the Keeper of Israel; He is a man in the image of the Holy One, blessed be He, Who is an Emanation from Him [from G-d]; yea, He [the Metatron] is YHVH. Of Him cannot be said, He is created, formed or made; but He is the Emanation from G-d.

10. ZOHAR Bereshit chapter 1 p.86
By the secret and silent action of the divine will, from this primal luminous point radiated forth the vital life-giving spark which, pervading and operating in the great, enteric ocean of forms, became the soul of the universe, the fount and origin of all mundane life and motion and terrestrial existence, and in its nature and essence and secret operation remains ineffable, incomprehensible and indefinable. It has been conceived of as the divine Logos, the Word, and called Brashith, for the same was in the beginning with God.
[paragraph continues (All things were made by him, and without him was not anything made that was made. In him was life, and the life became the light of man.)

11. Colossians 1:15
Who is the image of the invisible Elohim, the firstborn of every creature:

12. Colossians 1:16
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

13. And he is before all things, and by him all things consist.
Colossians 1:17
And he is before all things, and by him all things consist.

14. WHAT DOES THE ZOHAR SAYS?
When the primal vibration of the divine word took place it produced and impressed a wavelike motion throughout the boundless ether in which were contained all the sounds of the alphabet from A to Th. This operation and effect is symbolized by the union of these two letters forming the word ath as it is found written ath ha-shamayim (the heavens). Thus: Brashith bara Alhim ath hashamayim signify: He, the unknown mysterious One, created alhim the fructifying and generative principle of the heavens, one in origin but dual in operation. Hence it is seen that the divine word and essence designated by the word asher is found between the fecundative and generative principles, both of which are symbolized by the same name AHIH in the divine appellation AHIH asher AHIH.

15. The L-rd is the King Messiah; He is also the Angel of the Covenant.
RABBI -Kimchi
The L-rd is the King Messiah; He is also the Angel of the Covenant.
RABBI Aben Ezra
The L-rd is both the Divine Majesty, and the Angel of the Covenant, for the sentence is doubled.

16. (De Plant Noe) Philo Judaeus
For those who cannot look upon the Son Himself, behold Him in His reflected light, even thus do they regard the image of G-d, Who is His Angel, the MEMRA [Logos], as ELOHIM Himself.

17. Yochanan 1:1 (John 1:1):
In the beginning was the MEMRA, and the MEMRA was with Elohim, and the MEMRA was Elohim.

18. בראשׁית ברא אלהים את
השׁמים ואת הארץ׃

19. Gen. 19:4 the Tenach has:
And YHVH rained brimstone and fire upon Sodom and upon Gomorrah, from YHVH, from the heavens. (Original Bible Project preliminary edition)

20. Targum Gen. 19:4
And the MEMRA (Word) of YHVH caused to descend upon the peoples of Sodom and Gomorrah brimstone and fire from YHVH in heaven.

21. According to Targum Onkelos, this MEMRA of YHVH that Abraham trusted in:
And Abraham trusted in the MEMRA of YHVH, and He counted it to him for righteousness. (Targum Onkelos Gen. 15:6)

22. Midrash Rabbah - Genesis XLIV:1
1. AFTER THESE THINGS THE MEMRA OF THE LORD CAME UNTO ABRAM IN A VISION, etc. (XV, 1). It is written, As for Elohim, His,-way is perfect; the MEMRA of the Lord is tried (II Sam. XXII, 31) if His way is perfect, how much the more He Himself! Rab said: The precepts were given only in order that man might be refined’ by them. For what does the Holy One, blessed be He, care whether a man kills an animal by the throat or by the nape of its neck;? Hence its purpose is to refine [try] man.2 Another interpretation: ’His way is perfect’ alludes to Abraham,3 for it is written, And thou foundest his [sc. Abraham's] way faithful before Thee, etc. (Neh. IX, 8). ’ The MEMRA of the Lord is tried’ intimates that the Holy One, blessed be He, tried him in a fiery furnace. He is a shield unto all them that take refuge in Him (II Sam. loc. cit.); hence, FEAR NOT. ABRAM, I AM THY SHIELD, etc.

23. Abraham prayed in the name of the MEMRA of YHVH:
And Abraham worshipped and prayed in the name of the MEMRA [word] of YHVH, and said, "You are YHVH who does see, but You cannot be seen." (Jerusalem Targum Gen. 22:14)

24. (Jerusalem Targum Gen. 16:13)
And Hagar praised and prayed in the name of the MEMRA [word] Of YHVH who had revealed Himself to her

25. (Targum Onkelos on Gen. 28:20-21)
It was this MEMRA of YHVH that Jacob also trusted in:
And Jacob vowed a vow, saying, "If the MEMRA [word] of YHVH will be my support, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the MEMRA of YHVH be my Elohim.
(Targum Onkelos on Gen. 28:20-21)

26. King David also urged Israel to trust in the MEMRA of Yah as the Targum of Psalm 62 reads:
Trust in the MEMRA of Yah at all times, O people of the house of Israel! Pour out before Him the sighings of your heart; Say, Elohim is our trust forever. (Targum on Psalm 62:9)

27. The "MEMRA of YHVH" was, according to Targum Jonathan, the Creator:
(Targ. Jonathan Gen. 1:27)
And the MEMRA of YHVH created man in his likeness, in the likeness of YHVH, YHVH created, male and female created He them.

28. (Jerusalem Targum Ex. 3:14)
And the MEMRA of YHVH said to Moses: "I am He who said unto the world 'Be!' and it was: and who in the future shall say to it 'Be!' and it shall be." And He said: "Thus you shall say to the children of Israel: 'I Am' has sent me to you."

29. (Fragmentary Targum Ex. 12:42)
The Fragmentary Targum of the Torah also expresses that the MEMRA of YHVH was the Creator:
The first night, when the "MEMRA of YHVH" was revealed to the world in order to create it, the world was desolate and void, and darkness spread over the face of the abyss and the "MEMRA (word) of the Lord" was bright and illuminating and He called it the first night.
(Fragmentary Targum Ex. 12:42)

30. That the MEMRA of YHVH was the Creator can also be seen in the Tenach itself:
By the MEMRA of YHVH were the heavens made, And all the hosts of them by the Spirit of His mouth.

31. (Targum Onkelos Gen. 9:17)
The MEMRA (Memra) was also the covenant maker. For example the Noachdic covenant was between the MEMRA and all mankind:
And YHVH said to Noah, "This is the token of the covenant which I have established between My MEMRA and between all flesh that is upon the earth.

32. The MEMRA also made the Abrahamic covenant as
Targum Onkelos also paraphrases:
(Targum Onkelos Gen. 17:7)
And I will establish my covenant between My MEMRA and between you

33. The MEMRA of YHVH is the savior is expressed elsewhere:
(Targum Jonathan Is. 45:17, 25)
But Israel shall be saved by the MEMRA of YHVH with an everlasting salvation By the MEMRA of YHVH shall all the seed of Israel be justified

34. (Targum of the small Prophets)
Zechariah 12:5
And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in (the Memra of) the LORD of hosts their Elohim.

35. The Ruach Elohim is explained as being Melek HaMoshiach.
 AND THE SPIRIT OF ELOHIM HOVERED: this alludes to the spirit of Messiah, as you read, and the spirit
of YHWH shall rest upon him (Isa. XI, 2). In the merit of what will [this spirit] eventually come? [For the sake
of that which] HOVERED OVER THE FACE OF THE WATERS, i.e. in the merit of repentance which is
likened to water, as it is written, Pour out thy heart like water (Lam. II, 19). R. Haggai said in the name of R.
Pedath: A covenant was made with water6 that even in the hot season a breeze stirs over it. Bereshith Rabbah
2:4

36. Speaking of the Memra Gershom Scholem states:
...the memra-- the paraphrase used in the Targumim, the Aramaic Bible translations, to refer to Elohim's MEMRA. The memra is not merely a linguistic device for overcoming the problem of biblical anthropomorphisms; it has theological significance in its own right. The memra....is.... a world-permeating force, a reality in the world of matter or mind, the emmanent aspect of Elohim, holding all things under its ominpresent sway.
On the Mystical Shape of the Elohimhead:by Gershom Scholem pg :

37. The MEMRA of the Lord, is the Creator of man and of the world.
"And the MEMRA of YHVH created man in His likeness, in the likeness of YHVH, YHVH created, male and female created He them."
You clearly perceive that the MEMRA is called YHVH, and that through Him (the uncreated, self-existing MEMRA) all things, visible and invisible, were created.

38. In the Jerusalem Targum (Exo 3:14):
"And the MEMRA of the Lord said unto Moses: I am He who said unto the world, Be! and it was: and who in the future shall say to it, Be! and it shall be. And He said: Thus thou shalt say to the children of Israel: I Am hath sent me unto you."

39. Talmud - Mas. Nazir 47b - The question was propounded: As between [the High Priest] anointed for a war, and the deputy [High Priest], which is of superior sanctity? Does the [High Priest] anointed for war take precedence, because he is qualified to go to war, or does the deputy take precedence, because he is qualified to perform the Temple service?* — Come and hear: For it has been taught: The only difference between a [High Priest] anointed for war and a deputy is that if they were both walking by the way and encountered a meth mizwah, the [High Priest] anointed for war is to defile himself, but not the deputy. But has it not been taught: A [High Priest] anointed for war takes precedence of a deputy? — Mar Zutra replied: As far as saving his life is concerned, the [High Priest] anointed for war has a superior claim for many [people] depend upon him, but as regards defilement, the deputy is of superior sanctity, as has been taught: R. Hanina b. Antigonus said that the reason the office of deputy to the High Priest was created, was that should any disqualification happen to him [the High Priest], he can enter and minister in his stead.
* But once a priest had been anointed for war, he could no longer take part in the Temple service.

40. The Patriarchs believed in the MEMRA of YHVH
(Gen 28:20,21): "And Jacob vowed a vow, saying, If Elohim will be with me, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my Elohim."
Onkelos, in his Chaldee Paraphrase, renders the vow of father Jacob in the following manner:
"And Jacob vowed a vow, saying, If the MEMRA of YHVH will be my support, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the MEMRA of YHVH be my Elohim."

41. Jonathan ben Uziel wrote the Jerusalem Paraphrase, in which I find it written on
Deuteronomy 26:17:
"This day, you have made the MEMRA of YHVH to be King over you, to be your Elohim. And the MEMRA of YHVH shall rule over you, having a right ('In His own name') hereto, over a people beloved, as His peculiar people; as He has spoken unto you, that you should keep all His commandments."

42. "And the MEMRA of the Lord spoke all these glorious words."
Who was the Lawgiver?
The ancient faith of my nation was that the MEMRA of the Lord was the Lawgiver. That no other than the MEMRA of YHVH has been their Lawgiver, is proved from the WORD’s of the Jerusalem Targum, on Exodus 20:1, in which we read as follows:
"And the MEMRA of the Lord spoke all these glorious words."

43. Father Abraham's faith
we see our father Abraham's faith in the Memra, the uncreated MEMRA, at the offering up of his son Isaac. Upon Isaac asking (Gen 22:7), "Where is the Lamb for a burnt-offering?" our father Abraham replied, according to the Jerusalem Targum:
"The MEMRA of the Lord will provide me a lamb; and if not, then thou, my son, shalt be the burnt-offering."

44. Whom did Moses, our Teacher, worship?
Jonathan ben Uziel, in his Jerusalem Targum, said that our great Teacher, Moses, our master of blessed memory, never worshiped any other but the MEMRA of the Lord (Num 10:35,36):
"It came to pass when the ark was lifted up, Moses stood with his hands lifted up in prayer, and said; Stand up now, O MEMRA of the Lord, in the strength of Thy might, and let the enemies of Thy people be scattered, and those that hate Thee, flee from before Thee. And when the ark came to rest, Moses lifted up his hands in prayer, and said: Return now, O MEMRA of the Lord, from the might of Thine anger, and come to us in Thy mercies, which are so good, and bless the ten thousands, and multiply the thousands of the children of Israel."

45. We find the children of Israel, having been brought in safety through the Red Sea, obtained the testimony In Exodus 14:31, we read, "They believed in the Lord and in His servant Moses."
Onkelos, in order to preserve the true faith of the children of Israel, paraphrases these word’s thus:
"And they believed in the MEMRA of the Lord, and in the prophecy of Moses, His servant."

46. Jonathan ben Uziel paraphrases:
No oath was valid amongst my ancestors, except by the MEMRA of the Lord
Moses says (Deut 6:13), "Thou shalt fear the Lord thy Elohim, and serve Him, and shalt swear by His name." This passage,
Jonathan ben Uziel paraphrases:
"Ye shall fear before the presence of the Lord your Elohim, and before Him ye shall worship, and by the name of the MEMRA of the Lord ye shall swear in truth."

47. This passage is thus paraphrased by Jonathan ben Uziel:
Joshua (2:12):
"Now therefore swear unto me by the Lord, since I have shewed you kindness, that ye will also show kindness unto my father's house, and give me a true token."
This passage is thus paraphrased by Jonathan ben Uziel:
"Now therefore swear unto me by the MEMRA of the Lord, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token."

48. The elders swore by no other than the MEMRA of the Lord,
according to the Paraphrase of Jonathan ben Uziel on Joshua 9:19:
"But all the princes said unto all the congregation, We have sworn unto them by the MEMRA of the Lord, the Elohim of Israel; and now, therefore, we dare not injure them."

49. Even the Heathen knew that Israel swore by no other than by the MEMRA of the Lord; hence the elders of Gilead
According to the Paraphrase of Jonathan ben Uziel (Judges 11:10), said:
"And the elders of Gilead said to Jephthah: The MEMRA of the Lord be witness between us, if we do not according to thy MEMRA."

50. The reason why our ancestors swore by the MEMRA of the Lord.
They believed in the MEMRA of the Lord as being truly Elohim.
According to the Paraphrase of Jonathan ben Uziel, Jonathan saying to David (1 Sam 20:23):
"And as touching the matter which thou and I have spoken of, behold, the MEMRA of the Lord be witness between me and thee for ever."

51. The MEMRA of the Lord must be obeyed as Elohim
The children of Israel the strictest obedience to the MEMRA of the Lord
Deuteronomy 28:1, 2:
"And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy Elohim, to observe and to do all His commandments which I command thee this day, that the Lord thy Elohim will set thee on high above all nations of the earth. And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy Elohim."

52. Onkelos has this paraphrase upon these words:
"And it shall come to pass, if thou shalt hearken diligently to the MEMRA of the Lord thy Elohim, to observe and to do all His commandments which I command thee this day, the Lord thy Elohim will set thee on high above all nations on the earth. And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken to the MEMRA of the Lord thy Elohim."

53. as Onkelos paraphrases in Deuteronomy 28:15:
In case of disobedience to the MEMRA of the Lord, Moses threatens that all the curses of the Law should come upon the people
as Onkelos paraphrases in Deuteronomy 28:15:
"But it shall come to pass, if ye will not hearken to the MEMRA of the Lord thy Elohim, to observe and to do all His commandments and His statutes which I command thee this day, that all these curses shall come upon thee and overtake (or cleave unto) thee."

54. YHVH never made a covenant with any of the Patriarchs except through the mediation of the MEMRA of the Lord.
We read in Genesis 9:17: "And Elohim said unto Noah, This is the token of the covenant, which, I have established between Me and all flesh that is upon the earth." Which Onkelos thus paraphrases:
"And the Lord said unto Noah, This is the token of the covenant which I have established between My MEMRA, and between all flesh that is upon the earth."

55. Exodus 25 and the ark of the Covenant
And thou shalt set the propitiatory upon the Ark overabove, and within the ark shalt thou put the Testimony that I will give thee. And I will appoint My Word (Memra) with thee there; and I will speak with thee from above the Propitiatory, from between the two kerubin that are upon the Arkof the Testimony, all that I may command thee for the sons of Israel.

56. This Jonathan ben Uziel paraphrases:
Hosea 1:7:
"But I will have mercy upon the house of Judah, and will save them by the Lord their Elohim."
This Jonathan ben Uziel paraphrases:
"But I will have mercy upon the house of Judah, and I will save them by the MEMRA of the Lord their Elohim."

57. WHO IS METATRON IN RABBINICAL WRITINGS?

58. In the book of Exodus we read the following: “Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. Take heed of him, and obey his voice, provoke him not; for he will not pardon your transgressions, for my name is in him. But if you shall indeed obey his voice, and do all that I speak; then I will be an enemy to your enemies, and an adversary to your adversaries.”
Although Metatron is not ‘The Eternal’, nor is he the Creator, God has exalted him above all beings and gave him permission to assist in creation and authority to judge Thus, he is part of ‘Elohim’. In Hebrew, the term ‘Elohim’ denotes rulers, judges, mighty ones, chieftains, and messengers bearing the Name of YHVH. For example, the descendants of Adam were called ‘elohim’, as was Moses. John wrote: “In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.” [3]

59. The Zohar defines Metatron as “the head of the world of creation and the body of the Shekinah.” [1] He makes an appearance throughout history as ‘Divine Presence’. Some say he came as Enoch, others say he was Melchizedek. He was the ‘Face’ of the LORD, the ‘Angel’ of the LORD. He led the Israelites in the wilderness, manifest as a cloud by day and pillar of fire by night. Metatron has also been identified as the one who wrestled with Jacob and the one who stayed Abraham's hand from sacrificing his son Isaac. The Zohar says that the verse, “The staff of God was in his hand…”, speaks of Metatron: “This rod is Metatron, from one side of whom comes life and from the other death. When the rod remains a rod, it is a help from the side of good, and when it is turned into a serpent it is hostile, so that “Moses fled from it”, and God delivered it into his hand. This rod typifies the Oral Law which prescribes what is permitted and what is forbidden. [2]

60. The more we read about the Divine Being, ‘Metatron’, the more we see an increasing resemblance between him and God: he sits on a throne of glory, he has spread over himself a canopy of radiance such as the one over the Throne of Glory itself. Metatron is given God’s cloak, His crown and His Name. He is authorized by God to act as His assistant. In fact, the resemblance between God and Metatron is so close, that Rabbi Avuyya exclaimed, “There are two authorities in Heaven.” There is God Himself, and His ‘Word’ – the Prince of the Countenance, His express image, and the bearer of God’s message.
In this light, maybe we can personalize such passages as, “That night the Word of the LORD came to Nathan…” [3] And: “After these things the Word of the Lord came to Abram in a vision, saying, Fear not, Abram; I am your shield, and your reward will be great.” [4]

61. References [1] Zohar Glossary
[2] Soncino Zohar, Bereshith, Section 1, Page 27a
[3] 2 Samuel 7:4
[4] Genesis 15:1

62. Signification of the Name, Metatron
I read in Exodus 24:1, "And He said unto Moses, Come up unto the Lord," &c. R. Bechai taught me, p. 114, col. 1, Amsterdam Edition:
"Elohim said to Moses, Come up unto the Lord; this is Metatron. He is called by this name Metatron, because in this name are implied two significations, which indicate His character, He is Lord and Messenger. There is also a third idea implied in the name Metatron: it signifies a KEEPER; for in the Chaldee language, a keeper (or watchman) is called "Matherath"; and because He is the KEEPER (preserver) of the world, He is called (Psa 121:4) "The KEEPER of Israel." From the signification of His name, we learn that He is the Lord over all which is below; because all the hosts of heaven, and all things upon the earth, are put under His power and might."

63. The MEMRA of the Lord is not only called the ANGEL of the Covenant, but also the Metatron.
Rabbi Simeon ben Jochai taught me (Zohar, vol. iii., p. 227, Amsterdam Edition):
"The Middle Pillar (in the Godhead) is the Metatron, who has accomplished peace above, according to the glorious state there."

64. No one, not even Moses, has ever seen Elohim, but he saw the Metatron, who appeared unto him
R. Menachem, of Recanati, on this passages (Exo 24:1), "And he said unto Moses, Come up unto the Lord," and found his explanation:
"The great and exalted Elohim is speaking to Moses; He saith unto him, that he should come up to YHVH, which is Metatron, who is oftentimes called with the name of Elohim, alluding to the Shechinah, the glory of the Lord, which is thus called. And the reason why he saith Come up, is as if he had said: Ascend to the place of glory, where there is the Angel, the Redeemer; because no one can come to the great Elohim: for (it is written in Exo 33:20) 'There shall no men see Me and live.'"

65. Titles of Metatron (keeper)
Otiot deRabbi Akiba gives us some of Metatron's titles, which reveal His nature
Metatron is:
the Angel, the Prince of Elohim's countenance; the Angel, the Prince of the Law; the Angel, the Prince of might; the Angel, the Prince of glory; the Angel, the Prince of the temple; the Angel, the Prince of kings; the Angel, the Prince of lords; the Angel, the Prince of the high, exalted, mighty Princes in the heavens and on the earth.

66. Metatron is the only mediator between Elohim and man
Exodus 20:19,
it is written: "And they said unto Moses, Speak thou with us and we will hear; but let not Elohim speak with us, lest we die."
Reading this passage and knowing that my nation, the children of Israel, never approached Elohim without the mediation of a priest, or of the High Priest

67. 1. (Gen 3:24), "To keep the way of the tree of life."
R. Simeon ben Jochai, to inquire whether any mortal and sinful man dare approach Elohim without a mediator, and I received the following instruction (Zohar, vol. ii., Exodus, p. 51, Amsterdam Edition):
1. (Gen 3:24), "To keep the way of the tree of life."
2. Who is the way to the tree of life? It is the great Metatron,* for He is the way to that great Tree, to that mighty Tree of life.
* In the Hebrew, and its cognate dialects, the feminine form expresses tender love. R. Simeon ben Jochai speaks here, and in other places in his works, of Metatron in the feminine form, in order to express the great love our heavenly Father has to Metatron.
3. Thus it is written, Exodus 14:19: "The Angel of Elohim, which went before the camp of Israel, removed and went behind them."
4. And Metatron is called the Angel of Elohim.

68. 6. Every petition sent to the king, must be through Metatron.
5. Come and see, thus says R. Simeon. The holy One, blessed be He, has prepared for Himself a holy temple above in the heavens, a holy city, a city in the heavens, and called it Jerusalem, the holy city.*
* All the ancients believed in such a heavenly and spiritual Jerusalem; thus the Chaldee paraphrase, Psalm 122:3, "Jerusalem is builded in the firmament (in heaven), as a city that is compact together, as the one on the earth."
6. Every petition sent to the king, must be through Metatron.
7. Every message and petition from here below, must first go to Metatron, and from thence to the king.
8. Metatron is the Mediator of all that cometh from heaven down to the earth, or from the earth up to heaven.
9. And because he is the Mediator of all, it is written, Exodus 14:19: "And the Angel of Elohim, which went before the camp of Israel, removed; that is, before Israel which is above."

69. 10. This Angel of Elohim is the same of whom it is written, Exodus 13:21: "And YHVH went before them," &c., to go by day and by night, as the ancients have expounded it.
11. Whoever will speak to me (says Elohim) shall not be able to do so, till he has made it known to Metatron.
12. Thus the holy One, blessed be He, on account of the great love to, and mercy which He has over, the congregation of Israel, commits her (the congregation) to Metatron's care.*

70. Ephesians 1:22, 23, "And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all";
Colossians 2:10, "And ye are complete in him, which is the head of all principality and power."

71. 13. What shall I do for Him (Metatron)
13. What shall I do for Him (Metatron)? I will commit my whole house into His hand, * Hence-forward be thou a KEEPER, as it is written, Psalm 121:4: "The KEEPER of Israel

72. Matthew 11:27, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him";
Matthew 28:18, "And Yahshua came and spake unto them, saying, All power is given unto me in heaven and in earth";
Ephesians 1:20-23, "Which he wrought in Messiah, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all";
Philippians 2:8-11, "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore Elohim also hath highly exalted him, and given him a name which is above every name: That at the name of Yahshua every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Yahshua Messiah is Lord, to the glory of Elohim the Father,"

73. The garment of the Almighty is the Metatron.*
The Almighty (שדי) has revealed Himself in no other than in the Metatron, the KEEPER of Israel
It follows that if God has revealed Himself in the uncreated, self-existing WORD (Memra), which is also called the ANGEL of the Covenant, who is the Metatron, that the Almighty has revealed Himself in the KEEPER of Israel. This was also the faith of our ancestors:
Zohar, vol. iii. p. 231, the following passage:
The garment of the Almighty is the Metatron.*

74. 2 Corinthians 5:19, "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation"; 1 Timothy 3:16, "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.:

75. Metatron is called the Son of God
R. Moses Butarili on the Book of Creation, I read these words:
"The Cabbalists call the second Sephira Metatron, the KEEPER, which is an inferior name to his name the Son of God." When Joshua said, (5:13-15): "Art thou for us, or for our adversaries? He said, Nay, as a prince of the host of the Lord, I am come," &c. Metatron appeared unto Joshua