2. The Angel-Princes, their location, names, and offices. Any limitation, as toduration or otherwise, of the Ministering Angels does not apply either to the Ophanim (or wheel-angels), the Seraphim, the Cayoth (or living creatures), nor to the Angel-Princes (Ber. R. 78). [6445] In Chag. 13 a, b the name Chashamal is given to the living creatures.' The word is explained as composed of two others which mean silence and speech - it being beautifully explained, that they keep silence when the Word proceeds out of the mouth of God, and speak when He has ceased. It would be difficult exactly to state the number of the Angel-Princes. The 70 nations, of which the world is composed, had each their Angel-Prince (Targ. Jer. on Gen xi.7, 8; comp. Ber. R. 56; Shem. R. 21; Vayyi. R. 29; Ruth R. ed. Warsh. p. 36 b), who plead their cause with God. Hence these Angels are really hostile to Israel, and may be regarded as not quite good Angels, and are cast down when the nationality which they represent is destroyed. It may have been as a reflection on Christian teaching that Israel was described as not requiring any representative with God, like the Gentiles. For, as will soon appear, this was not the general view entertained. Besides these Gentile Angel-Princes there were other chiefs, whose office will be explained in the sequel. Of these 5 are specially mentioned, of whom four surrounded the Throne of God: Michael, Gabriel, Rephael, and Uriel. But the greatest of all is Metatron, who is under the Throne, and before it. These Angels are privileged to be within the Pargod, or cloudy veil, while the others only hear the Divine commands or councels outside this curtain (Chag. 16 a, Pirqé d. R. El. iv.). It is a slight variation when the Targum Pseudo-Jonathan on Deut. xxxiv. 6 enumerates the following as the 6 principal Angels: Michael, Gabriel, Metatron, Yopheil, Uriel, and Yophyophyah. The Book of Enoch (ch. xx.) speaks also of 6 principal Angels, while Pirqé d. R. Eliez. iv. mentions seven. In that very curious passage (Berakhoth 51 a) we read of three directions given by Suriel, Prince of the Face, to preserve the Rabbis from the Techaspith (company of Evil Angels), or according to others, form Istalganith (another company of Evil Angels). In Chag. 13 b we read of an Angel called Sandalpon, who stands upon the earth, while his head reaches 500 years' way beyond the living creatures. He is supposed to stand behind the Merkabah (the throne-charriot), and make crowns for the Creator, which rise of their own accord. We also read of Sagsagel, who taught Moses the sacred Name of God, and was present at his death. But, confining ourselves to the five pricipal Angel-chiefs, we have,
a. Metaron, [6446] who appears most closely to correspond to the Angel of the Face, or the Logos. He is the representative of God. In the Talmud (Sanh. 38 b) a Christian is introduced as clumsily starting a controvesy on this point, that, according to the Jewish contention, Exod. xxiv. 1 should have read, Come up to Me.' On this R. Idith explained that the expression referred to the Metatron (Exod. xxxiii. 21), but denied the inference that Metatron was either to be adored, or had power to forgive sins, or that he was to be regarded as a Mediator. In continuation of this conversy we are told (Chang. 15 a, b) that, when an apostate Rabbi had seen Metatron sitting in heaven, and would have interferred from it that there were two supreme powers, Metatron received from another Angel 60 fiery stripes so as to prove his inferiority! In Targ. Ps.-Jon. on Gen. v. 24 he is called the Great Scribe, and also the Prince of this world. He is also designated as the Youth,' and in the Kabbalah as the Little God,' who had 7 names like the Almighty, and shared His Majesty. he is also called the Prince of the Face,' and described as the Angel who sits in the innermost chamber (Chag. 5 b), while the other Angels hear their commands outside the Veil (Chag. 16 a). He is represented as showing the unseen to Moses (Siphré, p. 141 a), and as instructing infants who have died without receiving knowledge (Abhod. Zar. 3 b). In the Introduction to the Midrash on Lamentations there is a revolting story in which Metatron is represented as proposing to shed tears in order that God might not have to weep over the destruction of Jerusalem, to which, however, the Almighty is made to refuse His assent. We hestitate to quote further from the passage. In Siphré on Deut. (ed. Freidm. p. 141 a) Metatron is said to have shown Moses the whole of Palestine. He is also said to have gone before Israel in the Wilderness.