Metatrone: The Angel Of The Lord

by James Jacob Prasch

“Then Jacob was left alone, and a man wrestled with him until daybreak. When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob's thigh was dislocated while he wrestled with him. Then he said, ‘Let me go, for the dawn is breaking.’ But he said, ‘I will not let you go unless you bless me.’ So he said to him, ‘What is your name?’ And he said, ‘Jacob.’ He said, ‘Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.’ Then Jacob asked him and said, ‘Please tell me your name.’ But he said, ‘Why is it that you ask my name?’ And he blessed him there. So Jacob named the place Peniel, for he said, ‘I have seen God face to face, yet my life has been preserved.’ Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh” (Genesis 32:24-31).

The femur is the strongest bone in the human body and in a healthy adult male, it will not break under the weight of a Volkswagen. God dealt with Jacob's human strength by dislocating his femur. This has a double meaning -- it illustrates the “Dark Night of the soul” experience, which happened to Jacob and to every believer at some point in their life, but it also foreshadows the Great Tribulation, the Time of Jacob’s Trouble. This was Jacob’s trouble, when he went through this dark period to the end of the night Similarly, the church will be taken out of the Tribulation; while the unsaved Jews go through it. He sees God face to face at Peniel, which means “come out” in Hebrew. On our Holy Land tours we take people to this particular brook where this occurred -- the brook of Jabbok, Peniel, where Jacob wrestled with the Angel of the Lord.

There are many angels of the Lord, but there is only one called “the Angel of the Lord,” HaMelach Adonai, with a definite article. The Rabbis identify this man as the Angel although he appears as a man. Repeatedly, angels have been known to take human form, such as at the tomb of Jesus where angels appeared as men. And in fact, fallen angels known as the Nephilim actually procreated with human beings as is recorded at the beginning of the book of Genesis and also sited in Jude, as well as in the Apocryphal book of Enoch.

The Angel of the Lord is an enfleshment of someone whom Jacob says has the face of God. In no way does that diminish the uniqueness of the Incarnation of Jesus in the womb of the virgin handmaiden that fulfilled the prophecies of Isaiah 7:14. God took on humanity and became a man such as we are, without sin, but in the likeness of sinful flesh. There was something very special and unique about the Incarnation of the subsequent nativity of Jesus. However, the Incarnation was not the first time God became a man, even though it was the first time He came via an embryonic conception. There have been other enfleshments of God in the Old Testament.

When Adam and Eve heard God walking in the garden, I am convinced from Proverbs 8 and John 1 that it was Jesus. And when Abraham saw three men, he was not looking at the Trinity, it was more likely Jesus and the two angels that accompany Him like at the garden tomb. That does not diminish the significance of the Incarnation inside Mary’s womb. That is when God became a man, as we are, but it is not when God first became a man.

In witnessing to Jews or Arabs, there are two problems: tri-unity and incarnation; one God in three, three in one and the idea of God becoming man. When witnessing to Muslims, it is never a good idea to start by telling them that Jesus is the Son of God. To them that means that God had relations with an evil woman and it is blasphemous to them. It is seen as a pagan concept, like Hercules being the offspring of a relationship between Zeus and a human female. Sonship has to be explained in other terms when witnessing to a Muslim. When talking to Jews, successfully defending the Trinity and the deity of Jesus is a bit different. Sometimes the Rabbis do our work for us, and they can be quoted to get across the idea of God becoming a man.

When Rabbi Menachem Schneerson was alive, the rabbis used to say of Jesus, "What, he rose from the dead -what are you crazy?" Rabbi Menachem Schneerson was the rabbi of the Lubavitch branch of the main Hasidic movement. One day I spoke to the Hasidim at their display cabinet at the Ben Gurion airport in Tel Aviv. They were handing out information and forms to fill out if you wanted to become a Hasid. All over Israel there are portraits of the now deceased Jewish Rabbi Menachem Schneerson, also known as Melech Meshiach - King Messiah they call him. The Hasidim believe their rabbi, called the tsadek or the rebbe, is the reincarnated spirit son of the founder of the Hasidic movement, Rabbi Yosef Yitschok Schneerson. And it passes from father to son. Menachem Schneerson is said to only have the spirit of ‘The Besch.’ This is all Gnosticism and reincarnation. Hasidic Jews are very occultic. He was not a direct descendant of Debeshk himself, but was someone married to a descendant of Debeshk and he had no son or daughter and therefore no heir. So I told them in Hebrew, "you have a problem. No one can be the rabbi instead of him." And they replied, “hu Yakum M’hametim -- he’s going to raise from the dead." "You mean you are telling me that you believe a Jewish Messiah will raise from the dead? That’s all I wanted to know!"

This idea of God coming in human form is also seen regarding Melchizedek who received a tithe and had neither father nor mother. This is certainly a type of Jesus, more like a Christophony, the Old Testament manifestation of God in some human form. In mystical Judaism’s Kabbalah, its primary work is known as the Zohar and it can be quoted to demonstrate the belief that God can take on human form.

But what do you do with Orthodox Jews? How do you convince them that the idea of God becoming a man is not just a Christian concept but a Jewish one? You can say that the resurrection of the Messiah who has to die and come to life is not just a Christian invention because they believe it themselves.

Start in the book of Malachi, whose name can be co-equally translated "my messenger" or "my angel." The Greek word anglios simply comes from the Hebrew idea of angel. All angel means in Hebrew is messenger. But the Messiah would be a unique messenger. Malachi says:

“Behold I will send my messenger, my Malachi, and he shall prepare the way before me and the Lord whom you seek shall suddenly come to His temple, even the angel of the covenant whom you delight in. He shall come sayeth the Lord of Hosts” (Malachi 3:1).

This “angel of the covenant” is the Lord, who is at the temple and being worshipped therein. In Judaism there is a concept called duval. Its Aramaic equivalent was mamre and its Greek equivalent was logos. In John’s gospel in Greek it is “en archae’: in the beginning, kai ho logos: was the Word. The beginning was the Word, the Word was Theon; it was God. That is mamre, duval -- both the Greeks and the Jews understood this idea of God’s Word and God’s incarnation being identical. The Hebrews understood the duval or the mamre -- the incarnate Word as being God’s agent of Creation and God’s agent of Salvation. The Greeks might have gone along with that as well, but in verse 14 of John, "and the Word became flesh" (sarx in Greek, besor in Hebrew), they would have had a problem because they thought God was impassible.

Middle of the Throne

The Word of the Lord is not only called ‘melech habrit,’ (the Angel of the covenant), but also the Metatrone, from Greek meta -- middle of the throne.

There are two Greek concepts for the throne: the throne of judgment and the throne of reward. Unsaved people appear before the throne or the seat of judgment. God’s people appear before the bema, which is the same word used for the judges of the Greeks when they were enthroned to give out the rewards for those who successfully competed in the Olympics.

Rabbi Simeon Ben Yochai taught that according to the Zohar, volume 3, page 227 of the Amsterdam edition, the middle pillar in the Godhead is the Metatrone, who has accomplished peace above, according to the glorious state there. They identify this Angel, with whom Jacob wrestled and who appears in Malachi, as God Himself. They say it is through Him that God shall bring peace on earth as He has brought it in heaven and it says that God would answer prayers offered in the name of the Metatrone.

Kabbalah teaches that God is plural, one God in three persons, or as we say in Hebrew “shma Israel Adonai Elohenu Adonai eched, baruch haShem kvodo u malchuto la’olam v’ed amen.” When the Jews asked Yeshua what was the greatest command, He said "Hear O Israel, The Lord our God is One; ye shall love the Lord your God with all you heart, all you soul and all your strength. Shema Israel Adonai Elohenu. Now we see Adonai, the Hebrew is Yahwew, they consider the name of God to be ineffable. The Lord our God, not Elohym, there is no Hebrew word for God, only gods. There is an abbreviated form El, but there is no Hebrew word for God in the singular. We have El - Eliyon or El-Shaddai, but there is no Hebrew word for God; only gods.

“Shema Israel Adonai Elohenu Adonai echad.” A heretical Rabbi, an Aristotelian in the Middle Ages, around the year 1100, called Rambam, Moshe ben Maimonides, changed the meaning of the Hebrew word Echad and Yahid. Yahid is the Hebrew digit numeral one in biblical Hebrew. In modern Hebrew, the number one is echad. Rabbi Moshe ben Maimonides the Rambam, changed it because he wanted to point away from the deity of Jesus.

If I were to transliterate the Shema instead of translate it, I would say ‘Hear O Israel, the Lord our gods is one in unity. That word echad is the same one used for Adam and Eve, the husband and wife shall become one flesh. – achad, cling to is ”devik”. It is the same word echad, a plural oneness. In the Psalms, ‘how good and how pleasant it is when brothers dwell together in unity,” “hine Ma Tov U’Manaim Shevet Achim Gam Yachad,” is the same idea. It is not the number one, it is a plural oneness, like becoming one flesh, like unity; as in “achdut.” The Shema not only allows for, but supports, the plurality of the Godhead and Judaism itself teaches that God is one God who is plural in nature.

So the Rabbinic arguments that Christian belief in Jesus, the Messiah, being God, is a gentile belief of pagan origin can be refuted. It does not pervert the Jewish Scripture; nor are these ideas alien to Jewish thought, contrary to what the Rabbis want people, Jew and gentile, to believe. They may still reject the Messiahship of Jesus, but they cannot reject His deity based upon the idea being alien to Jewish thought. To do so would be a rejection of their own Jewish sages.

Some rabbis have been influenced by writers like Rabbi Samuel Levene who wrote "You Take Jesus, I’ll take God." However, scholarly rabbis and Jewish professors in universities who have investigated the New Testament from a Jewish perspective, do not dismiss it as Goyisha, a gentile distortion of Jewish thought or Jewish Scriptures. Men such as Professor Pinkus Lepede, the late Professor David Fluesler in Israel, or Jacob Neusner from the United States, or even Jewish scholar Gesev Remnesh from the Dead Sea Scrolls Commission at Oxford, all accept the Jewishness of it. In fact, Jacob Moisna argues that it is pivotal Jewish literature that provides the crucial link between the Intertestamenteral literature, like the Maccabees with the Apocrypha and the early Midrashim. Some rabbis even say it is crucial Jewish literature. They have no problem dealing with this.

Orthodox Rabbi Pinkus Lepede, professor of Hebrew at Hebrew University, admits that the resurrection of Jesus from a Jewish perspective is undeniable when speaking academically. But when it comes to personal faith, even the Jewish scholars have a problem. They get around it by saying that Jesus was the Messiah for the gentiles, but not for the Jews. But if they reject Christianity as non-Jewish, then they would have to reject Judaism as non-Jewish.

God is worshipped in his plurality according to the Zohar. The Kabbalah talks about the tree of life; prayers are answered in the name of the Metatrone; and it is the Metatrone who will bring peace. In Exodus 24:1 it says: "And he said unto Moses, Come up unto the Lord." Rabbi Verchai taught the following:

“God said to Moses, come up unto the Lord. This is Metatrone. He is called by his name Metatrone because in this name are implied two significant things which indicates his character. He is both Lord and messenger. There is also a third idea implied in the name Metatrone. It signifies a keeper. For in the Chaldee (which is Aramaic), a keeper or watchman is called ‘Matherot’ and because he is the keeper or preserver of the world he is so called the keeper of Israel.”

The significance of his name is shown in Psalm 121:4 where we learn that he is Lord over all the world, because all of the hosts of heaven and the things of the earth are put under his power and might. This Metatrone, the Angel of the Lord, who becomes human according to Judaism, who brings peace on earth as he does in heaven, in whose name we pray, will have all power and authority on heaven and earth. He who keeps Israel neither slumbers nor sleeps. That’s the Metatrone, say the Rabbis; ‘Hine Lo Yanum Veh Lo Yshon Shomer Israel’ - "He who keeps Israel neither slumbers nor sleeps." Who keeps Israel? The Metatrone.

So we see that in Exodus 21:4, the God who is exalted is the God who is speaking to Moses, “sayeth unto him that he should come up to Jehovah, Adonai, Yahweh,” which is Metatrone. So the Metatrone, the Messenger of Yahweh, the Angel of the Lord, is Yahweh who is oftentimes connected to the name of God, alluding to the Shekinah, the glory of the Lord. Hence God is in the Shekinah, the Holy Spirit, Ruach HaKodesh. Somehow the Metatrone God and Shekinah are the same. They are all Jehovah, but they are nonetheless separate persons. The Shekinah, the Metatrone and God are all Yahweh. They are all one, echad; not yachid, but echad, yet they are separate. Is that Christianity? That is Judaism!

The Redeemer

When He said “come up,” it is as if He said “ascend to the place of glory” where there is the Angel, the Redeemer. Remember, no one can come to the great God, for it is written in Exodus 33:20: "there shall no man see me, and live." We Jews believe Moses was instructed in all divine knowledge by none other than the Metatrone (Haraba Dalet from the Mentuah edition). And the Metatrone is not only God, but the Redeemer, and Jacob sees this Metatrone and lives because the Metatrone comes in a human form, the only way you can see God and live to tell about it.

Think of the New Testament. John the Apostle was a physical relative of Jesus. He knew Jesus, followed Jesus, walked with Jesus. He was discipled by Jesus and knew him personally; but when he saw Jesus in his manifest glory on Patmos he was terrified. You can’t look upon that. Then God says “come up here” and I’ll show you the place. He had to be translated; he had to be raptured, taken up and shown. He couldn’t see it in his human form and live. He could see Jesus, God who became a man, but he couldn’t see Jesus as God without undergoing some supernatural transformation to make it possible.

In the Metatrone is the goyel, the Redeemer. A ‘goel’ in Hebrew means literally one who “buys back.” Reading from the Zohar, “Rabbi Simeon Ben Zoccai took me into the inner chambers of mystery, mystical Judaism. This is of the saving marriage of God, and instructed me that Metatrone existed from eternity. He took me to the chamber of mystery. Not just ordinary mystery, but mystery of the saving knowledge of God, God’s salvation, the mystery of salvation and he showed me that the Metatrone is the Redeemer but more than that, he pre-existed.” So according to the Zohar Breshiet (page 126) Midrash K’olam, the Metatrone existed from eternity

In Micah 5:2 we read: "but as for you Bethlehem, house of bread, Ephratah, though little among the clans of Judah, you will go forth from me to be ruler of Israel.” Notice that his goings forths are from long ago, from the days of eternity. The Messiah would be born in Bethlehem and he would be a pre-existent being. “Well that’s just the Christian interpretation, or a Christian distortion of our Hebrew Scriptures” some may argue. No, that is Rabbi Simeon Ben Zoccai” who wrote the Zohar. Christians did not write the Zohar!

Informed Jews must reject Judaism in order to reject Christianity. To reject Jesus is to reject Torah. The problem for unsaved Jews is not that they reject Jesus; the rejection of Jesus is a consequence of their problem. The problem is that they reject Moses and the Torah. Jesus said, "If you believe Moses, you would believe me also." Their problem is a rejection of Judaism, real Judaism, and Torah. They believe another Judaism, invented by the Rabbis after the destruction of the second temple, beginning at the Council of Yagmin, by Rabbi Yocanin Ben Voccai. That is what they believe; they do not believe the Torah.

In Genesis 24:2, we read: "And Abram said unto the oldest servant of his house…" Who is the servant referred to in this verse? Rabbi Nehori said that it is in no other sense to be understood than expressed by the word "avdo" from Hebrew, meaning “servant.” His servant, the servant of God, the nearest to his service -- Metatrone. He is appointed to glorify the bodies which are in the graves. This is the meaning of the words, Abraham said to his servant, to the servant of God. This servant is Metatrone, the eldest of God’s house. He was the first begotten of the creatures of God, who is the ruler of all. The ruler of all that God has because God has committed to him the government over all of his savaot that is, over his hosts. This is what Judaism teaches about this Metatrone.

He is appointed to glorify the bodies which are in the graves. What does Job say? “Though my flesh decay, even with my own eyes shall I see God.” Judaism teaches that the only way that Job could see God with his own eyes and not another after his flesh decays in the grave was that he shall see the Metatrone.

So, we have this unique messenger of God, who was the middle pillar of the Godhead, who preexisted from eternity, prayer is answered in this name, and he will bring peace to earth as he has in heaven. He is the Redeemer. He is in the Shekinah and the Shekinah is in him. He is God’s agent of salvation. He is identified with the Devar (also known as ‘Mamre). And, now he will somehow glorify the bodies which were dead in the grave.

Judaism teaches that after the time of the Maccabees during the second temple period, a deeper knowledge of the Word of God came to be understood by the ancient sages. With this the New Testament agrees. There was a growing awareness of things already in Scripture such as the resurrection, eternal judgment and salvation of the gentiles. Jesus came along and developed these concepts even further. In other words, the discovery of these deeper things in Scripture paved the way for the Messiah to come. Hence, ideas that all nations shall believe in the Jewish God became popular and widely known. Also the concept of the coming of a Messiah is seen in the Old Testament but never in the way the New Testament speaks of the Christ. It is something that is there, but not fully understood at the time of Jesus.

Christianity teaches that this awareness was passed onto the Apostles. Jesus said that the keys would be taken from the Jewish leaders, and given to another -- the apostles – Ha Schlechim.

What Zohar does, Kabbalah does, mystical Judaism does – they try to take the lost knowledge of the ancient rabbis and give it back through mysticism and the occult. So the rabbis admit they lost their keys. Remember Jesus told them the keys would be taken from you and given to another. In Judaism, the rabbis admit they lost a deep understanding of the Bible and the way to interpret it. In spite of the madrashim, they admit they lost it. We know that Jesus gave it to his apostles, who were also Jews. What Kabbalah seeks to do is to restore those lost mysteries. Kabbalah has lots of occult and lots of crazy stuff -- astrology, numerology. It is more Hellenistic than Hebraic.

But to the extent that the rabbis have tried to rediscover the lost knowledge that disappeared when the temple was destroyed, they arrive at the conclusion that everything depends on the Metatrone. The pre-existence of God, who is the redeemer, who brings peace, the government will be on his shoulders, and God will answer prayers in his name. Always learning, but never coming to a knowledge of the truth.

King of Kings

Rabbi Akiva, a very early and a very important rabbi, after Rambam the most important Rabbi in the history of Judaism, tells us about the Matatrone’s title, which reveals his nature in Mennachi, page 37, column 2. He says the Metatrone is the angel of the prince of God’s countenance; The Angel, the Prince of the Law, The Angel of The Prince of Life, the Angel of the prince of glory, the Angel of the Prince of the temple, the Angel of the Prince of kings, the Angel of the Prince of Lords, The Angel of the Prince of the High exalted mighty princes in the heavens and the earth.

It goes on to say that Metatrone is a ruler over all rulers, over all kings ruling with power, therefore the Kabbalah, the chasidic Kabbalah, and Zohar, call him Metatrone, ‘Mer Yasis.” It signifies ruling and governing with might and dominion because he is the beginning of the ways of God, citing Proverbs 8:22:

"The Lord possessed me at the beginning of his way before the works of old. From everlasting I was established; from the beginning, from the earliest times of the earth. When there were no depths, I was brought forth, when there were no springs abounding with water, before the mountains were settled, before the hills I was brought forth. While he had not yet made the earth and the fields or the first dust of the world. When he established the heavens I was there, when he ascribed the circles on the face of the deep. When he made firm the skies above, when the springs of the deep became fixed. When he set to the sea its boundaries, so that the waters should not transgress his command. When he marked out the foundations of the earth. There I was next to him, a master workman and I was daily his delight, rejoicing always before him; rejoicing in the world, his earth and having my delight in the sons of men. Now therefore sons listen to me, for blessed are they who keep my ways. Heed instruction and be wise and do not neglect it. Blessed is the man that listens to me, watching daily at my gates, waiting at my doorposts. He who finds me finds life and obtains favor from the Lord. He who sins against me injures himself and all those who hate me love death.”

The rabbis teach that this is the Metatrone. What does it say? What does the New Testament say? The beginning was the Word and the Word was God. All things were made though him, without him not anything was made. In him was life and the life was the light of men.

He who finds me, finds life, finds the Metatrone. You have to find the Metatrone, say the rabbis if you want to have life. And if you sin against the Metatrone and curse the Metatrone by calling him nasty names like Yeshua, instead of his real name Yeshua, you will find death. But then Exodus 20:19 could read: "they said to Moshe Rabbeinu speak to us yourself and we will listen, but let not God speak lest we die. Speak with us and we will hear, but not God, we will burn.”

Reading this passage and knowing that my nation, the children of Israel, never approached God without the mediation of a priest or a high priest, I went to Rabbi Simeon Ben Voccai to enquire whether any mortal and sinful man dare to approach God without a mediator. I received the following instruction: This is an extract from the Kabbalah, the Zohar volume 2 on Exodus page 51 of the Amsterdam edition.

“To keep the way of the tree of life, there is but one mediator between God and man and that is Metatrone.” Yet the high priest is a mediator, but somehow he is not a good enough mediator. What does it say in the book of Hebrews? We have a more perfect high priest from a different order. It was Melchizedek, i.e., the Metatrone -- the only mediator between God and man; the middle pillar of the Godhead; that pre-existed, through whom God made the world and sustained it; that God would only answer prayers made in his name, that the government would be on his shoulders, that the mystery of salvation is in him. He is the Redeemer, and the only mediator between God and man. And Jews ask where do we Christians get this? The Zohar!

Central to Kabbalah is the tree of life. A Jewish Christian, a Messianic Jew, or a Jewish believer in Jesus, reading the gospel of John at the end of the first century would have recognized it as a Midrash on the creation in Genesis or ‘Berashith’ - John 1, 2 and 3 is the Midrash on Genesis 1, 2 and 3.

He would have said God walked the earth in the creation in Genesis, now God walks the earth in the new creation in John. The Spirit moves on the water and brings forth the creation in Genesis; the Spirit moves on the water and brings forth the new creation in John -- one of water and Spirit. There is the small light and the great light in the creation in Genesis. And in the Gospel John the Baptist is the little light and Jesus the Messiah is the great light in the new creation. He would say God separated the light from dark in the creation, and He separated the light from dark in the new creation. Born of water and of spirit, God became a man. Then he would have seen the same Midrash in the wedding at Cana. Jesus spoke the miracle with the water at the wedding supper in Cana on the third day and on the third day of creation God did the miracle with the water.

In the 47th chapter of the book of Ezekiel, the tree of life is mentioned in a millennial context, as it is in the book of Revelation. It is in the Garden of Eden to begin with in Genesis. The rabbis tell us that the tree of life is represented by a fig tree. So when Jesus tells Nathaniel that "I saw you under the fig tree," He was referring to a lot more than a literal fig tree. Midrashically, in Jewish metaphor, Jesus was telling him "I saw you from the garden, from the creation, from the foundation of the world."

Midrash only brings out what is in the text that wouldn’t be seen without an understanding of a Hebraic perspective. The Bible clearly teaches that those who are predestined are born anew before the foundation of the world. The Midrash illustrates that doctrine that is already taught directly in Scripture.

The tree of life is also spoken of by the rabbis of the Kabbalah. It tells us the following: “Who is the way to the tree of life? It is the great Metatrone. He is the way to the great tree of life.” It also is written in Exodus chapter 14:9: "The Angel of God which went before the camp of Israel removed and went after them." The Metatrone is another name for the Angel of God.

So Jewish Kabballists are saying in order to eat of the tree of life you have to go by way of the Metatrone? The same revelation was spoken by Jesus who said, "he who comes to me, I will give him to the right to eat of the tree of life.

"Come and see" said Rabbi Simeon, "the holy one, blessed be he who hath prepared for himself a holy temple, above in the heavens, a holy city, a city in the heavens, a heavenly Jerusalem, the holy city where every petition to the king must be sent through the Metatrone. You can’t go that holy city, that heavenly Jerusalem unless the Metatrone brings you there. Every message of petition must first go the Metatrone and from thence to the king. Metatrone is the mediator of all that cometh from heaven down to the earth or from the earth up to heaven." If it doesn’t go through the Metatrone, say the rabbis, you’re wasting your breath; it doesn’t go. And because he’s the mediator of all, it is written in Exodus 14:19, "And the Angel of God which went before the camp removed that is before Israel which is above." This Angel of God is the same of whom it is written in Exodus 13:21, “Jehovah went before them to go before them, to go by day and night as the ancients have expounded.”

What does it say? In the Shekinah, God himself is in the Shekinah, going before them. But how was God in the Shekinah? The Metatrone! God, Metatrone, Shekinah -- Is there one God or three? The idea of the Trinity is not just a Christian concept exclusive to New Testament Christianity. It is seen in the Old Testament and elaborated upon in the mystical Jewish writings in the Kabbalah; a fact rabbis today would rather not have to reckon with.

It is written in Psalm 121:4. The Almighty has revealed himself in none other than the Metatrone. God is going to reveal himself to Israel and mankind, from only one, the Metatrone. However, The Metatrone is also the uncreated self- existing memre in Aramaic, which is also called the Melech Habrit, who is the Metatrone. That is Almighty, El Shaddai who has revealed himself in Metatrone, not two Metatrones, but God El Shaddai has revealed himself in the Metatrone, who is uncreated and self-existing Word, who was there from the beginning. In the beginning was the Word, the Word was with God and the Word was God. The garment of the Almighty is the Metatrone. That is seen in 2 Corinthians and also in 1 Timothy 3:16. I guess the Kabbalah must have read the New Testament. since the New Testament is older than Kabbalah, at least in its written form.

Secret Society

The Kabbalah teaches that the Metatrone is the Son of God. "I could not mention many secrets respecting Metatrone into which my teachers have led me." You see, Kabbalah is based on secrecy, somewhat like its “Christian” counterpart: Freemasonry. There are secret initiation rites to understand this stuff and it takes years before Yeshiva boys are taught these secrets. Probably just about a week before they die in some cases because they don’t want to tell anybody else that the Almighty has revealed Himself in the Metatrone.

In the commentary of the Rabbi Moses Moishe Butalari on the book of (Sefra Yitzirah) are these words:

“The Cabbalists call the second Sephira Metatrone, the keeper, which is the inferior name of his name, the Son of God. When Joshua said ‘art thou for us or for our adversaries’ he said ‘nah as a prince of the Host of the Lord, I am come.’”

The Metatron appeared to Joshua:

“Now it came about when Joshua was by Jericho, he lifted up his eyes and looked and he saw a man, and behold the man was standing opposite him with his sword drawn in his hand and Joshua went up to him said "are you for us or for our adversaries?" And he said "No, rather I indeed come now as captain of the Hosts of the Lord" (shevaot). And Joshua fell on his face to the earth and bowed down.”

Now when the Hebrews would worship (histachavot) they would bow down in an act of worship. The Roman Catholic practice of bowing down before statues is idolatrous, it is exactly what we were told not to do. "What has my lord to say to his servant?" And the captain of the Lord of Host said "remove your sandals from your feet for the place you are standing is holy. And Joshua did so.”

This was the Metatrone that Joshua bowed down before. “The middle pillar in the Godhead has revealed himself as the Son of God, having penetrated thus far the mystery of the nature of God and seeing what the faith of my fathers had been at the time when the candlestick was burning, in all of its essence and glory in the sanctuary, I look to the second psalm which speaks of no other than the Metatrone, the Son of God.” Consider the 7th and 12th verses of Psalm 2:7 - I will surely tell of the decree of Lord. He said to me, Thou art my Son, today I have begotten thee… Do homage to the son, lest he become angry and you perish in the way. For his wrath may soon be kindled but blessed are they who take refuge in the son.”

Yet Jews say today that God has no son? Yet the Psalms say he does and the rabbis tell us that the Psalms tell us he does. More than that, the rabbis tell us that God’s son is also the Metatrone. We read in the book of Proverbs:

“Who has ascended into heaven and descended, who has gathered the wind in his fist? (Rauch in Hebrew, Spirit). Who has wrapped the waters in his garment, who has established all the ends of the earth? What is his name and what is his son’s name?” Metatrone!

“I will declare my decree, the Lord has said unto me, Thou art my Son; this day have I begotten thee. Kiss the Son, lest he be angry and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their truth in him.” In who? In the Metatrone.

I search the matter in which the word "hayom", this day, is used by the sacred writers and found that sometimes it expresses eternity as in Isaiah 43:

"Yea, before the day was, I am he". That is from eternity as Yonatan Ben Uziel  translates. "I am also from eternity", thus hayom used from the second psalm in the sense of day of eternity. The Greek word here is hemera aniones - day of eternity so that he who is here called by God my Son must be from eternity. That is Metatrone.

Jacob wrestled with the Metatrone, God in a human form.

Joshua fell down before Him upon entering the Promised Land - the Metatrone.

The Metatrone is the middle pillar of the Godhead.

The Metatrone is Jehovah.

The Metatrone is in the Shekinah; the Shekinah is in the Metatrone. Jehovah God, Metatrone, Shekinah, three in one, one in three.

The Metatrone is the Redeemer;

the Metatrone is the only way to God.

The Metatrone is the only one in whose name he will answer our prayers.

The Metatrone is the only one to whom God has committed the future of Israel into his hands.

The Metatrone is the only agent of God’s salvation.

The Metatrone is the only one who has the right to give the way to the tree of life.

The Metatrone is the only one in whom if you take refuge you will be saved.

Who is the Metatrone? Yeshua HaMashiach, Jesus the Messiah. The New Testament? Yes! Is that what I think? It is what I know. If you don’t want to believe me, believe your own rabbis.

My dear Jewish friends, if you are reading this, the Metatrone is the Messiah; the Metatrone is God who became a man. The Metatrone is the only one who can give you salvation. The Metatrone is the only one who can bring you to the Jerusalem above that your rabbis teach you about. The Metatrone is the only one, the only way, the only future you have. Embrace the Son, blessed are all those who take refuge in the Metatrone. Yeshua HaMaschiach, Jesus, the Jewish Messiah.