The Sefer Hekhalot, also known as the 3rd Book of Enoch, recounts the transformation of Enoch into Metatron, often referred to as the lesser Havayah. This figure is intrinsically linked to the G'd of the Merkavah, present in Ezekiel's visions. Metatron represents the anthropomorphic manifestation of Ein Sof in the physical world and is the one who reveals himself in the Torah to figures like Abraham and Moses.

This understanding leads us to the notion that there is the name Havayah in unity (Ein Sof) and other Havayah in duality. However, it is essential to recognize that these are not two separate divinities but rather aspects of the same divine unity, a truth emphasized by the Torah itself.

Metatron, in Jewish mystical tradition, occupies a significant place, especially in relation to the concept of the Merkavah. The Pharisees, in their attempt to preserve the divinity of Ein Sof (the Infinite), "metatronized" the G'd of the Merkavah. This means they transformed the perception of this divine being, identifying it with Metatron. This action had a dual purpose: to safeguard the divinity of Ein Sof and also to establish a clear boundary between the G'd of the Merkavah and the higher conception of Ein Sof. Interestingly, in the Talmud, when Metatron claims to be the true G'd, he receives severe punishment, indicating the importance of maintaining a clear distinction between the different manifestations of the divine in Jewish mysticism.

This complex dynamic reflects the depth and subtleties of Jewish theology, especially concerning the interaction between different representations of the divine and how they relate to the concept of Ein Sof. In this context, Metatron becomes a key figure, symbolizing both a specific divine manifestation and a crucial point of connection between the material world and the higher spiritual realm.

Some Mequbalim recognized the Merkavah as a literal symbol, but over time, they realized that this literal interpretation could lead to idolatry. In response, they transformed the symbolism of the Merkavah from the physical universe of Beriyah to the more subjective and psychological universe of Yetzirah. This shift reflects a transition from an external and cosmic understanding to an internal and psychological one.

Meditation on the Merkavah then became a method for ascending the levels of human consciousness. The "Celestial Palaces" or Hekhalot, originally understood as actual cosmic levels, came to be seen as levels of personal consciousness. The Merkavah, in this sense, becomes a bridge between finitude and infinity, connecting the physical world of Beriyah to the spiritual and psychological world of Yetzirah.

This more psychological approach led Kabbalists to discover profound aspects of human nature. The real Merkavah, in its physical and literal aspect, was seen as a means of travel for the G'd of Israel. However, in its psychological aspect, it becomes a vehicle for spiritual elevation and self-knowledge.

The journey of the self in the Merkavah represents a transcendental transformation in human consciousness, a theme deeply explored in Kabbalistic studies. The Merkavah is conceived as a potentially accessible element in the future, used by Kabbalists as a method to alter states of consciousness, with the goal of transforming the human being. This transformation involves turning each individual into a "human Merkavah," capable of properly focusing their inner energies.

The Merkavah is related to the idea of ascending spiritually to prepare the world for a crucial moment of understanding. Those who grasp the essential mysteries achieve a profound understanding of the purpose of existence. In this process, the "subjective messianic state" is reached within human interiority, as explained by Abraham Abulafia, reflecting an evolution of individual consciousness to a higher state.

The Merkavah in the text of Ezekiel, originally seen as a literal and cosmogonic concept, evolved into a more psychological and subjective interpretation. Ancient Kabbalists, by admitting the literal Merkavah, realized that this literalism could lead to idolatry, so they adapted the symbolism of the Merkavah to a more psychological approach. This led to a new theological interpretation and the association of the "seven heavens" with levels of consciousness, creating 49 levels of Omer consciousness to access higher levels of understanding in the world of Yetzirah.

Kabbalists who fully understood the world of Alef (Ein Sof) had no fear of working with anthropomorphic concepts, as they clearly differentiated between the G'd of the Merkavah (the world of Bet) and the infinite Ein Sof (the world of Alef), which is beyond the known. This biblical psychoanalysis work of the Merkavah led to advanced forms of understanding of the human being within Kabbalah, being a bold approach both for their time and for today.

Ein Sof is considered the absolute overcoming of all fragmentary forms of divinity, situated at a higher level than the G'd of the Merkavah, a more limited and conceptualizable concept of divinity. The Merkavah, in this context, acts as an intermediary between humanity and Ein Sof.

Understanding Ein Sof implies that, although it is the source of all creation, it cannot be conceptualized or limited by human forms of thought or representation. This perspective leads to a "negative theology," where Ein Sof is defined more by what it is not than by what it is, contrasting with "affirmative theology" to understand more accessible aspects of divinity, such as the G'd of the Merkavah.

The concept of Ein Sof implies that, although we cannot directly understand it, we can approach its understanding through the negation of images and limited forms. The Merkavah should reveal the hidden Ein Sof, but to do so, it needs to hide itself, revealing the idea of Ein Sof through the negation of images.

The concept of the Merkavah in Kabbalah provides a fascinating perspective on timelessness and understanding of reality. The Merkavah, as described in Jewish mystical teachings, is a vehicle that guides us to a deeper perception of reality beyond our space-time limitations.

A fundamental concept related to the Merkavah is Keter, which is an aspect of the sefirot in Kabbalah. In Keter, it is recognized that fragments of Ein Sof's energy (the Infinite) exist on various planes of reality, not only in the physical reality. This physical reality is limited by time and space, but in the state of Keter, these limitations do not exist. By attaining Keter consciousness, we immerse ourselves in a state of timelessness and infinity. It is at this level that we transcend the variables of time and space, experiencing fragments of Ein Sof's eternity.

Thus, the G'd of the Merkavah, in its manifestation in Keter, teaches us to understand reality from a timeless and eternal state. This understanding challenges our usual perceptions, which are conditioned by the finitude of time and space. By exploring the nature of the Merkavah and its relationship with Keter, we embark on a journey toward a deeper understanding of reality, one that goes beyond human limitations and approaches the divine.

The concealment of the G'd of the Merkavah and its replacement by the figure of the Messiah constitutes a complex and profound theme in the history of Judaism, especially in relation to the Pharisees and their theology. The Pharisees, at a certain point in history, distanced themselves from the anthropomorphism of the G'd of the Torah, attributing these characteristics to the Messiah instead. This transition represented a significant theological distortion: the Pharisees, by replacing the G'd of the Merkavah with the Messiah, sought to avoid misunderstandings between the message and the messenger but ended up creating the false belief that the Messiah was the true conductor of the Merkavah when, in reality, it was the anthropomorphic G'd.

The Pharisees exalted the Almighty G'd and worked to reinterpret divine anthropomorphisms symbolically, seeking to neutralize them. This process was called the de-divinization of the G'd of the Merkavah by the Messiah, something that Judeo-Christians later reversed by re-divinizing the Messiah. This situation further complicated things, as messianism led to the deification of the Messiah and, by extension, to forms of idolatrous intermediation.

The goal of Pharisaism was clear: to conceal the anthropomorphism of the G'd of the Merkavah to prevent Judaism from falling into literal interpretations that could lead to idolatry. Thus, Jewish theology oscillated between the literal G'd of the Merkavah, who was messianized, and the conception of a perfect Messiah. However, when Christianity interpreted biblical texts literally, it returned to divinizing the G'd of the Merkavah, working against the Pharisaic messianism that had de-divinized the G'd of the Merkavah. This was an attempt to differentiate between the infinite G'd of Ein Sof and the anthropomorphic G'd of the Merkavah.

The Merkavah, symbolized by the Chariot of Fire and the Throne described by the prophet Ezekiel, represents the arrival of G'd Himself, beyond historical and political messianic expectations.