Moses’ Heavenly Counterpart 171 surrenders to the hero the celestial library and even the pen from his hand (65). These developments are intriguing and may provide some insights in the puzzling tradition about the angel of the presence in the Book of Jubilees (66). The Jubilees, like the Enochic account, has two scribal figures; one of them is the angel of the presence and the other, a human being. Yet, the exact relationship between these two figures is difficult to establish in view of the scarcity and ambiguity of the relevant depictions. Does the angel of the presence in the Jubilees pose, on the fashion of Uriel, as a celestial scribe who is responsible for initiation of the adept into the scribal duties? Or does he represent the heavenly counterpart of Moses who is clearly distinguished at this point from the seer? This clear distance between the seer and his celestial identity is not unlikely in the context of the traditions about the heavenly counterpart. In fact, this distance between the two identities — one in the figure of the angel and the other in the figure of a hero — represents a standard feature of such accounts. Thus, for example, in the already mentioned account from the Book of the Similitudes Enoch is clearly distinguished from his heavenly counterpart in the form of the angelic son of man throughout the whole narrative until the final unification occurring in the last chapter of the book. The gap between the celestial and earthly identities of the seer is also discernable in the targumic accounts about Jacob’s heavenly double where the distinction between the two identities is highlighted by a description of the angels who behold Jacob sleeping on earth and at the same time installed in heaven. This distance between the identity of the seer and his heavenly twin is also observable in the Exagoge where the heavenly man transfers to Moses his regalia and vacates for him his heavenly seat. There is, however, another important point in the stories about the (65) 2 Enoch 22,10-11 (the shorter recension) “Lord summoned Vereveil, one of his archangels, who was wise, who records all the Lord’s deeds. And the Lord said to Vereveil, ‘Bring out the books from storehouses, and give a pen to Enoch and read him the books.’ And Vereveil hurried and brought me the books mottled with myrrh. And he gave me the pen from his hand”. ANDERSEN, “2 Enoch”, The Old Testament Pseudepigrapha, I, 141. (66) When one looks closer to the angelic imagery reflected in the Book of Jubilees it is intriguing that Moses’ angelic guide is defined as an angel of the presence. As has been already demonstrated that the process of establishing twinship with the heavenly counterpart not only reflected in the initiatory procedure of becoming a servant of the Face it is also always presupposes the initiation performed by another angelic servant of the Face.