POWER & AUTHORITY
The Lamb/Messiah, God’s annointed, “comes in the name of the Lord.” As seen in our notes on Revelation 5:6, the Lamb is seen as being amidst the Throne of God, as is God in 4:8-11. This in no way indicates that the Lamb “is God” (in accordance with Christian theology) but is rather reflective of the Hebraic teaching that the one who comes in service to the King is given the same reverence as if he were the King.
This idea is seen in the following Jewish proverb that links a servant to his master in an equivalent manner. Further, those who associate themselves with the servant find themselves linked to the king and are themselves given exalted status (i.e., 1 Corinthians 6:3):
A king’s servant is a king. Attach yourself to a captain and people will bow down to you. Become close to one who is annointed (important) and you will become annointed. 14
Examples of divine/godlike status given to men and angels, as found in Hebraic texts, include:
In the Torah, Moses is told of the “angel of the Lord” who has “God’s Name in him.” Moses is to listen to this angel as he has the same power to forgive sin that God does.
Exodus 23:20-23 – Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. But if you 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. For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off.
A number of Hebraic sources consider the “angel of the Lord” to be Metatron. A title given to the figure Metatron, found in the book of 3 Enoch is, “the Lesser YHVH.” This has to do with his role as the head of creation and relationship to the Throne. (i.e., Revelation 3:11.):
3 Enoch 12:5 – All these things the Holy One Blessed be He, made for me: He made me a throne, similar to the Throne of Glory … And He placed it at the door to the Seventh Hall and seated me on it … And He called me THE LESSER YHVH in the presence of all His heavenly household: as it is written: “For my name is in Him.” (Exodus 23:21).
Also see notes on the image of Jacob on the throne [further below] and our previous studies on the extended Tree of Life and Metatron’s placement at the Keter of Beriah.)
Commenting on the letter “Shin,” found on the outside of every mezuzah, the following Yemenite Midrash also compares Metatron to God:
There are a dalet and a yod in the knots and a shin outside, because they (together) produce (the divine name) Shaddai. It is on the outside, because it is Metatron, whose name is like the name of his master, and about whom it was said, “now I am sending an angel.” (Exodus 23:20). He is the “official in charge of the world, ” and he is the lord of the spiritual entities. 15
Author Elliot Wolfson, citing commentary of Genesis 2:7 as found in Jacob ha-Kohen’s Sefer ha-‘Orah, shows another aspect of Metatron being a “lesser version” of God, to the degree that Adam was made in the image of the former:
“‘He blew into his (Adam’s) nostrils the breath of life.’ this comes to teach you that this corresponds to the (expression) ‘the Lord God’ (YHWH Elohim), for the creation of Adam comes from the small yod, and the small yod from the large yod…” It would seem that in this context the small yod symbolizes Metatron, in whose image Adam is created, and the large yod symbolizes the divine essense represented by the yod of the Tetragrammaton. (YHVH) 16
Later in the Tenakh, an angel appears whom Joshua falls before. The ground they stand on is declared “holy” similar to the episode of Moses and the burning bush:
Joshua 5:13-15 – And it came to pass, when Joshua was by Jericho, that he lifted his eyes and looked, and behold, a Man stood opposite him with His sword drawn in His hand. And Joshua went to Him and said to Him, “Are You for us or for our adversaries?” So He said, “No, but as Commander of the army of the LORD I have now come.” And Joshua fell on his face to the earth and worshiped, and said to Him, “What does my Lord say to His servant?” Then the Commander of the LORD’s army said to Joshua, “Take your sandal off your foot, for the place where you stand is holy.” And Joshua did so.
A teaching that follows along the lines of the proverb of the king’s servant (above) comes from one of the great sages in Jewish history, Rabbi Nachman of Breslov. In one of his discources on Messiah and the Millennial Kingdom, he expounds on how the tzadikim (righteous ones) will be called Holy, like God:
Regarding the Messianic age, it is written (Isaiah 4:3), “And it will be, that he who is left in Zion, and he who remains in Jerusalem, ‘holy’ shall be said to him.” The Talmud teaches us that the angels will chant, “holy, holy, holy,” before the Tzadikim, just like they do before God (i.e., Rev. 4:8). This is the plain meaning of the verse. For the Tzadikim who remain faithful before the Messiah’s coming, will deserve this, and much more. 17
The Talmudic passage cited by Rabbi Nachman makes clear that the Messiah is called, “the Holy One blessed be He,” one of the most common names used for God in Hebraic literature:
Talmud – Mas. Baba Bathra 75b – Rabbah in the name of R. Johanan further stated: The righteous will in time to come be called by the name of the Holy One, blessed be He; for it is said: Every one that is called by My name, and whom I have created for My glory. I have formed him, yea, I have made him. R. Samuel b. Nahmani said in the name of R. Johanan: Three were called by the name of the Holy One; blessed be He, and they are the following: The righteous, the Messiah and Jerusalem. [This may be inferred as regards] the righteous [from] what has just been said. [As regards] the Messiah — it is written: And this is the name whereby he shall be called, The Lord is our righteousness. [As regards] Jerusalem — it is written: It shall be eighteen thousand reeds round about; and the name of the city from that day shall be ‘the Lord is there.’ Do not read, ‘there’ but ‘its name’. R. Eleazar said: There will come a time when ‘Holy’ will be said before the righteous as it is said before the Holy One, blessed be He; for it is said: And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, ‘shall be called Holy.
In the “Melkizedek Scroll” of the Dead Sea Scrolls, the figure of Melkizedek is given the status of a divine being.
As stated in the book, The Dead Sea Scrolls, A New Translation:
For our author (of the “Melkizedek Scroll”) Melkizedek is an enormously exalted divine being, to whom are applied names that are generally reserved for God alone, the Hebrew names El and Elohim. In the author’s citation of Isaiah 61:2, which speaks of “the year of the Lord’s favor,” “Melkizedek is substituted even for the most holy name of Israel’s God, Yahweh.” 18
READ THE MELKIZEDEK SCROLL
In the classic kabbalistic text, Sha’are Orah (“Gates of Light” – which we will quote from extensively in this and the next section), we find a discussion on how the Sefirah of Malkut (related to the name Adonay and associated with “God’s presence on earth”) is referred to in a redemptive fashion normally associated with the Sefirah of Yesod (related to El Chay – “Living God,” more associated with “God above”):
When ADoNaY acts for redemption it is an emisary for EL CHaY. Thus ADoNaY is called the redeeming messenger (haMaLACH haGoAL), i.e., He is called in the name of the sender. 19
The Book of Enoch 20 uses the terms; Son of Man, Elect One, Lord of Spirits and Ancient of Days, quite interchangeably:
Of the Son of Man it says that He accompanied the Ancient of Days, and to Him righteousness belongs. The Son of Man will overthrow kings and the powerful and break in pieces the teeth of sinners. He will overthrow those who do not exalt Him, thereby establishing Himself to be God. He does these things to those who do not exalt the name of the Lord of Spirits, thus equating Himself with that entity (Enoch 46:1-4).
The name of this Son of Man was invoked before the sun, stars and signs of heaven were formed. He is the hope of those who are troubled. All who dwell on the earth will fall down and worship him, and bless and glorify him. The Elect and “Concealed One” existed in his presence before the world was created. He reveals to the saints and the righteous the wisdom of the Lord of Spirits. In his name will the righteous be preserved, and they will dwell with him forever. (Enoch 48:3-7; 61:12,17).
This Son of Man existed “in secret” since the beginning. He is also called “son of woman.” The elect will stand before him one day (Enoch 61:9-11). People will pray to him and petition him for mercy (Enoch 61:13). He is equated with the Lord of Spirits (Enoch 61:15-18). He or his name live with the Lord of Spirits (Enoch 69:1) He is equated with the Messiah (Enoch 48:11).
Of the Elect One it says that He will sit upon the Throne of Glory. Either the Elect One, or the one speaking this prophecy to Enoch, will dwell in the midst of them, and change, bless and illuminate the face of heaven forever. He will also change the face of the earth, bless it, and cause those whom He has elected to dwell upon it. (Enoch 45:3-5; 50:3, 54:5). Wisdom comes out of his mouth. The Lord of Spirits has gifted and glorified him (Enoch 50:3). He will be exalted at the end of days (Enoch 50:5). He is equated with the Messiah (Enoch 51:2-5). He will appear in the presence of the Lord of Spirits at the end of days (Enoch 51:10). He is also equated with the Lord of Spirits (Enoch 60:7-16)
Of the Lord of Spirits it says that those who believe in His name will be declared righteous and be saved (Enoch 43:2; 49:3). Sinners who deny His Name will face his punishment (Enoch 45:2; 53:7) Those who do not repent before him will perish (Enoch 49:3). The prayers of the righteous (at the end of days – i.e., Revelation 8:4), are said to ascend to Him (Enoch 47:1) He sits upon the throne of glory and before him the saints will be judged in righteousness (Enoch 61:2-5). He will issue new garments to the righteous (Enoch 61:18).
Of the Ancient of Days it says his head was like white wool and his robe indescribable (Enoch 46:1; 70:12). He is the one who flooded the earth, promised to not do this again and gave the rainbow (Enoch 54:1-3). He calls himself the Lord of spirits (Enoch 54:4).
We find the Messiah connected to this highest level of “Ancient of Days” from where his power to bring atonement, to all mankind, emanates.
… the Keter (Arikh Anpin) is the loftiest Parfutz. But the ARI writes, Keter actually has two levels, a lower level corresponding to Arikh Anpin and an upper level, the intellect of Arikh Anpin, which corresponds to Atik. Atik is referred to in the holy writings by several names: Atik (“The Ancient One”), Atik Yomin (“The Ancient of Days”), Atika Kadisha (“The Holy Ancient One”). … The connection between Mashiach and Atik is learned from Daniel’s vision: “A man came and he approached (the level of) the Ancient of Days …” Rashi explains that this refers to Mashiach, who will minister justice to the entire world. … Atik thus transcends anything that we can conceive — giving and receiving, right and left, reward and punishment, and so on. At this level there is neither past or future. Everything is in the present. And, as we have seen, every part of Creation, from the first constriction, until the lowest level of the world of Asiyah, is contained within Keter. Thus Atik includes all time and space — yet transcends it all. The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn. And, since he transcends time and space, Mashiach can transcend every transgression ever committed and rectify it — for since he can transcend everything ever done, he can bring each person to a state prior to his having sinned. … With this power inherent in this exalted level, Mashiach will be able to bring the world to a state of perfection. 21
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In the New Testament, Yeshua ben Yosef makes what seems to be a peculiar claim:
“Do not let your hearts be troubled. Believe in G-d, believe also in me”
John 14:1
This verse is clearly making a very strong connection between G-d and a human being. There is precedent for this. John’s gospel alludes to the verse in the Torah about the children of Israel placing faith in G-d and in Moses His servant:
“When Israel saw the great power which HaShem had used against the Egyptians, the people feared HaShem; and they believed in HaShem and in His servant Moses.”
Exodus 14:31
We find this connection mentioned in these sources:
“This teaches you that [for] anyone who has faith in the shepherd of Israel, it is as if he believed in Him who spoke, and the world came into being.”
“The people spoke against G d and against Moses. It is written: “They believed in G d and in Moses His servant” (Exodus 14:31). If they believed even in Moses, they certainly believed in G d! But this comes to teach us that whoever believes in the shepherd of Israel, it is as though he believes in G d. In the same vein, it says, “The people spoke against G d and against Moses.” If they spoke even against G d himself, than certainly they spoke against Moses! But this comes to teach us that whoever speaks against the shepherd of Israel, it is as though he spoke against G d.”
Mechilta deRabbi Shimon bar Yochai, Mechilta Beshalach
The Talmud goes as far as extending this authoritative, “G-dlike” connection to every rabbi:
“R. Hama son of R. Hanina said: Whoever quarrels with his teacher is as though he quarreled with the Shechinah, as it is said, This is the water of Meribah; because the children of Israel strove with the Lord. R. Hanina b. Papa said: Whoever expresses resentment against his teacher, is as though he expressed it against the Shechinah, as it is said, ‘Your murmurings are not against us, but against the Lord.’ R. Abbahu said: He who imputes [evil] to his teacher is as though he imputed [it] to the Shechinah, as it says, And the people spake against God, and against Moses.”
Talmud, Sanhedrin 110a
HEAVENLY CONNECTIONS
Interesting is the voice from heaven (Bat Kol) proclaiming the authority of the tzaddik, in terms of him being her “son”:
“The Baal Shem Tov and the Maggid teach is the meaning of the Heavenly Voice proclaiming, “The whole world is sustained because of Chanina My son. The whole world is sustained through the path of Chanina My son (the tzaddik).”
CD p. 105
“When all the people were baptized, it came to pass that Yeshua also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.”
Luke 3:21,22
The concept of the tzaddik ‘sustaining’ the world is also seen regarding Jacob, another ‘son’ figure:
“But the restoration of the world which is brought about through all this can only be achieved through the power of the great tzaddikim. They are the ones who grasp the very heart of these mysteries. They know how to arouse people to return to G-d, and they are able to give them the encouragement they need. These tzaddikim can detect and work upon the “the good points” which are to be found in everyone. Through this they prepare unique vessels which make it possible for every individual to achieve his own ultimate fulfillment. Everyone should seek out such a tzaddik to work for his own redemption. Even the searching itself is a wonderful thing. In itself it can create enduring good, even for a person who has sinned a great deal. The greatness of the tzaddikim lies in the perfect manner in which they achieve the “arousal from below.” Through this they fashion the most awesome vessels: through these vessels healing can come to the entire creation. Nevertheless, each individual still has to make his own arousal from below, for without this it is impossible for the necessary restoration to be made. A person must take the utmost care never to rebel or to speak words of abuse against the tzaddik who is working for his redemption.”
Likutey Halachot, Laws of Afternoon Prayer, 7:32,52
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Power
“King shevor said to Shemuel, ‘They say the Mashiach will come on a donkey. I will send him the fast horse that I have.’
Shemuel relied, ‘Do you have a horse of a hundred colors?'”- (Sanhedrin 98a)
It is written that the Mashiach will come riding on a donkey (Zec.9:9). The gentile king Shevor understood this to mean that he will rule not only over Israel, but over the gentile nations as well. These are likened to donkeys, as it is written, ‘Their flesh is the flesh of donkeys’ (Eze.23:20). King Shevor therefore said to the Sage Shemuel: why, then, does the Mashiach delay in coming? I, too, rule over Israel and gentile nations. Let the Mashiach come, and I will give him my kingdom (“horse”); he shall reign in my place.
Shemuel replied: when the verse says that the Mashiach will be “riding on a donkey,” it is lauding him not for his power over people, but for his power over angels – in particular, for his power over the yetzer hara (evil inclination), the angel of a hundred aspects (the entire gamut) of evil.
Shemuel therefore asked Shevor: “Do you have a horse of a hundred colors?” – do you have the power over the hundred aspects of the evil inclination, that you offer your kingdom to the Mashiach? – (Ben Yehoyada, Days Of Peace by Ben Ish Chai, pg.125,126)
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POWER
Such ‘proximity’ to Hashem, put the tzaddik in a unique place:
In fact, “see how beloved tzaddikim are unto the Holy One, blessed be He! For whatever they do and decree, the Holy One, blessed be He, confirms and fulfills it”
Tanchuma [Kadum], Va’eira:22; Bamidbar Rabba 14; end of 14; Zohar I:45b; Jn.3:16.
Moreover, the Almighty says, “I rule man. Who ‘rules’ Me? The tzaddik! For I make a decree, and he can annul it!
Mo’ed Katan; Zohar 1:45b. cf. Shabbat 63a
This special attachment to G-d gives the tzaddik unique power to carry out the will of G-d:
The tzaddik thus stands in an especially close relationship with G-d. By virtue of his standing, he achieves and is endowed with special powers. While G-d retains to Himself the key for rain, sustenance, revival of the dead, and childbirth, He will grant these to the tsaddikim.
Tanchuma [Kadum], Vayetze: 16. cf. Ta’anit 2a-b, and Tossafot
G-d grants the tzaddik special consideration because of His reciprocal love for them. The tzaddik, as stated, has special access, and he knows how to use it to approach G-d properly. He knows how to submit his requests and prayers.
Midrash Tehilim 19:17. c.f Vayikra Rabbah 5:8; Zohar I:41a
Thus the tzaddik has the ability to sweeten harsh decrees.
Sukkah 14a
“Woe to the wicked who turn the Attribute of Mercy into the Attribute of Judgment… Happy are the tzaddikim who turn the Attribute of Judgment into the Attribute of Mercy.”
Bereshit Rabbah 33:3; 3:37
In the NT ……………………………….
“For I have come down from heaven not to do my will but to do the will of Him who sent me.”
John 6:38; 5:19,30; 8:16