THE CELESTIAL HIGH PRIEST

A remarkable tradition concerning a certain “Prince” in heaven is preserved in the enigmatic tractate Re’uyot Yehezqel, which many scholars seek to locate on the periphery of Merkavah mysticism:

And what is there in [the third heaven] zevul?

R. Levi said in the name of R. Hama bar Uqba, who said [it] in the name of R. Yohanan: The Prince (ha-śar) is not dwelling anywhere but in zevul, and he is the very fullness (melo’o) of zevul.

And before him are thousands of thousands and myriads of myriads who minister to him. Of them it is said by Daniel: As I watched, thrones were set in place, etc. [and the Ancient of Days took his seat. His garment was white as snow, and the hair of his head like pure wool. His throne was fiery flames; its wheels were blazing fire.] A river of fire streamed forth, etc. [from before him. Thousands upon thousands served him; myriads upon myriads stood attending him] (Dan. 7:9f.).

And what is his name?

Kimos (QYMWS) is his name.

R. Yitzhaq said: Me’atah is his name.

R. Inyanei bar Sasson (Sisson?) said: Bi-zevul (“in zevul ”) is his name.

R. Tanhum the Elder said: Atatyah is his name.

Eleazar Nadwadya (Nadwad, Narwad, Nedudeya?) said:

Metatron (myttrwn), like the name of the Power (gevurah).

And those who make theurgical use of the name say:

Salnas (SLNS) is his name, QS BS BS QBS is his name, similar to the name of the creator of the world.

This passage is part of a description of the seven heavens and their inventories. It locates a “Prince,” whose name is at first not specified, in the third heaven (zevul). Of this Prince we learn only that he is the “fullness of zevul ”—whatever this means: that he represents the “essence” of zevul or that he fills it out completely?—and that many angels serve him (with Daniel 7:9f. as proof text). Since his name is not explicitly mentioned, the second section of our passage asks after his name and provides a list of names, most of which are unintelligible nomina barbara. Only the name Metatron immediately stands out as an unambiguous identification—all the more so as the author hastens to add that well-known specification that his name is like the name of the Power (which is, of course, God).

The date and provenance of Re’uyot Yehezqel, wherefrom our passage derives, is much debated among scholars. . . . Halperin has conclusively argued that “not only is the Visions of Ezekiel not a Hekhalot text; it is, by and large, very unlike the Hekhalot.” This line of reasoning is followed by Goldberg, who—on the basis of a detailed form-analytical analysis—concludes that it is a late rabbinic midrash and definitely not a “mystical text.” . . . the quotation of Daniel 7:9f. in our Re’uyot Yehezqel passage complicates matters. The verse speaks of the “Ancient of Days,” no doubt God, who takes his seat on his heavenly throne and has thousands and myriads of angels serving him. Hence, if we apply this to the Prince in zevul, we can only conclude that the Prince Michael/Metatron is identified with the Ancient of Days, that is, with God; in other words, that Michael/Metatron is not only a second divine power next to God but even serves as God’s surrogate.