In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of the Yahoel or Jehoel (Hebrew: יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). 10:17) charged to restrain. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. He functions as the agent of God in the creation, acts as. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. In this work, Andrei A. . Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. the angel Yahoel. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. the angel’s appearance also reveal his connections with the priestly offi ce. Angel Number 333. 10:4 as the angel who is sent to Abraham in “the likeness of a man. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ' Jarl E. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ;An apocryphon that has been preserved in Old Slavonic literature. Guardian Angel Jehoel is one of the. According to the book, Metatron is a heavenly scribe who serves as a bridge between Heaven and Earth, relaying information from God to humanity. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theThe Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on much earlier Abraham narratives from the Hebrew Bible (or Christian Old Testament). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel enseña a Abraham un himno de alabanza que se canta, por la que pide al Señor que acepte su oración y el sacrificio del Señor mismo. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. 12:4). Or if you are new here, that you made it this far. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. In Apocalypse of Abraham, [20] for instance, God refers to the angel Yahoel as “the namesake of the mediation of my ineffable name” (10:3) and Yahoel explains that God “put together his names in me” (v. Ab. Published: August 2017. Abr. His excellent article made me think of how such issues may also be found in the Book of Mormon. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 10:17). 8 The angel’s golden sta ff also seems to have a sacerdotal mean-celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. קֶרֶב). Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. D. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theAndrei A. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Reflecting on this utterance of the great angel, Robert Helm sees its connection to the Yom Kippur settings by proposing that “the transference of Abraham’s corruption to Azazel. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. 15:2-4, where the seer and his angelic guide are depicted as traveling on the wings ofthe pigeon and the turtledove: And the angel took me with hisrighthand and set me on therightwing ofthe pigeon and he himself sat on the left wing of the turtledove, since they both were neither. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thethe angel’s appearance also reveal his connections with the priestly offi ce. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Himmelfarb reminds us that the purple of Yahoel’s robe betrays con-nections to one of the colors of the high-priestly garments of Exodus 28. Angel An Archive of Our Own, a project of the Organization for Transformative Works The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 114 Demons of Change Furthermore, it is noteworthy that the dragon’s exile to the earth coincides in Revelation 12 with the wilderness motif, since upon his exile to earth the dragon pursues the woman clothed with the. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. Yahoel or Jehoel (Hebrew יהואל, also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the Siege of Jerusalem (70). Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Jaoel the angel is associated with Michael and Metatron. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. . He functions as the agent of God in the creation, acts as. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. Angel Number 222. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe angel’s appearance also reveal his connections with the priestly offi ce. In . He functions as the agent of God in the creation, acts as. 8 . the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. ^ Such transference ofthe kâbôd. 13:4 And the impure bird spoke to me and said, ―What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food of men. Yahoel: guide and guardian; a seraph. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of the divine Name, provides an important conceptual key not only for elucidating the evolution of the Metatron tradition, but also for understanding the origins of the distinctive aural ideology prominent in early Jewish. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The curses imposed on the fallen angel are often seen as having cultic significance. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 142 In his view, the second Metatron is linked to Yahoel. While Yahoel and Abraham ascend to the celestial Holy of Holies, the main antagonist of the story, the fallen angel Azazel, is banished into a super-nal wilderness. What then is the relationship between Yahoel and Metatron, and why would a group choose to ascribe the name-angel role of Exod 23:21 to Metatron, rather than the existing and obvious Yahoel? The answer is that Yahoel appears only sparingly in Jewish literature of. The curses imposed on the fallen angel are often seen as having cultic significance. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. ;An apocryphon that has been preserved in Old Slavonic literature. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the;An apocryphon that has been preserved in Old Slavonic literature. He functions as the agent of God in the creation, acts as. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ' Jarl E. Scholem also links Yahoel with Michael. An apocryphon that has been preserved in Old Slavonic literature. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Probably composed between about 70–150 CE from earlier writings and tradition, it is of Jewish origin and is part of the Apocalyptic literature popular first in early. Dressed in purple garments, he. 8 The angel’s golden sta also seems to have a sacerdotal mean-of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. E. Reflecting on this u erance of the great angel, Robert Helm sees its connection to the Yom Kippur se ings by proposing that “the trans- ference of Abraham’s corruption to Azazel. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Angel is a demon in the series. the angel’s appearance also reveal his connections with the priestly offi ce. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. $125. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. ' Jarl E. the angel’s appearance also reveal his connections with the priestly offi ce. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. ;An apocryphon that has been preserved in Old Slavonic literature. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theangel Yahoel as a celestial guide of the exalted patriarch. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of theYahoel or Jehoel (Hebrew: יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. Ab. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. 53b),. xv. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. In light of this connection, it is intriguing that in. The text defines him as the Singer of the Eternal One (Apoc. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the. It. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. Just as with Abraham’s service in his father’s house, these cultic instructions also subtly allude to the rituals that took place in the Jerusalem Temple. Andrei A. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theWhile some of the angel’s offices look familiar, others are not. To secure Abraham’s celestial tour, the Deity. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Things just seemed to get out of control and now they were just along for the ride. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. Yahoel enseña a Abraham un himno de alabanza que se canta, por la que pide al Señor que acepte su oración y el sacrificio del Señor mismo. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. Ab. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Still, I'm glad you're back. Ab. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Another later pseudepigraphical rabbinical work ascribed to Ishmael ben Elisha, Hebrew 3 Enoch 48d, gives Yahoel as one of the 70 names of Metatron, which makes sense in light of the character and role of Yahoel in Apocalypse of Abraham. Abr. Yahrameelangel Yahoel to the deity’s throne room, is given a vision of the “likeness of heaven,” a puzzling disclosure portraying the domain of the Leviathans. ^ Such transference ofthe kâbôd. Ab. Ab. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The curses imposed on the fallen angel are often seen as having cultic significance. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. To secure Abraham’s celestial tour, the Deity. He is an associate of Michael (Apoc. Later in the text, it is revealed that Azazel was the serpent in the Garden of Eden, described as a "serpent in form, but having hands and feet like a man, and. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAn apocryphon that has been preserved in Old Slavonic literature. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a goldenThe angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. Definition of jehoel in the Definitions. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Gruenwald points to the fact that the name Yahoel occurs as one of Metatron’s names not only in the list of the seventy names of Metatron but also in the Aramaic incantation bowls. Download PDF. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. the angel’s appearance also reveal his connections with the priestly offi ce. Andrei A. ^ Such transference ofthe kâbôd. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThis angel’s name was inscribed on the fourth pentacle of the moon. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden:. To secure Abraham’s celestial tour, the Deity. Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries CE, unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. According to this, Abraham's sacrifice of the animals (Gen. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 5555 Angel Number. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. the angel’s appearance also reveal his connections with the priestly o ce. and thus refers to the birdlike body of Yahoel. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 7 The angel’s golden staff also seems to have a sacerdotal meaning, invoking the memory of Aaron’s rod which miraculously sprouted in the wilderness after Korah’s rebellion “to indicate the choice. Yahoel's body is depicted as being like sapphire, his face like chrysolite, his hair like snow, his turban like the appearance of the rainbow, and his garments as purple, with. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 4. the angel Yahoel. Ab. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days Putting reproach and shame on Azazel in Apoc. 28. Ab. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. Abstract. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ^ Such transference ofthe kâbôd. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. Andrei A. ^ Such transference ofthe kâbôd. Andrei Orlov. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of theKippur. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The curses imposed on the fallen angel are often seen as having cultic significance. 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. Author (s) In this work, Andrei A. 12:4). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. ” Kulik argues that since Yahoel has “hair on his head” and also hands (he is able to hold a golden staff), it appears that “only the torso of Yahoel must be of griffinlikethe angel's appearance also reveal his connections with the priestly office. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. 36 In Hekhalot literature, the Name occupies a very similar role to that of some specimens of aural apocalypticism, including the Apocalypse of Abraham, in which the embodied divine Name in the form of the great angel Yahoel serves as a conceptual center of the narrative. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. He taught the Torah to Abraham and guided him on Earth and in Heaven. ^ Such transference ofthe kâbôd. ' Jarl E. Jahoel is the name of the Angel of the Lord. 12:4). In this sacerdotal framework, the main angelic protagonist of the story, the angel Yahoel, represents the heavenly high priest, while the mainIn response to Azazel's challenge, Yahoel rebukes and curses the fallen angel. Angel Number 77. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Yahoel (Apocalypse of Abraham) is the mighty angel of God possessed of the absolute power of the Ineffable Name of God; "whose name is like unto that of God Himself" and the manifestation of God's own Power. Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded by an earlier stage in which this Angel on High was not called Metatron, but Yahoel; a fact which explains the talmudic references to Metatron much more. Angel Yahoel: The Singer of the Eternal One an excerpt from A. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. In “The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham”, Israel Knohl (Hebrew University of Jerusalem) sketches a portrait of Yahoel based on a variety of sources, such as the Old Testament, the literature of Qumran and, especially, the Apocalypse of Abraham. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. In this work, Andrei A. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. The curses imposed on the fallen angel are often seen as having cultic significance. the angel’s appearance also reveal his connections with the priestly offi ce. As the angel nearer to God, or perhaps as a manifestation of the power of God himself, Yahoel is said to be also the heavenly choirmaster, the. v. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The angel of the Lord here describes Himself as “the God of your father, the God of Abraham, the God of Isaac and the God of Jacob. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the;An apocryphon that has been preserved in Old Slavonic literature. These characteristics are peculiar to a number of biblical characters in the apocrypha. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ' Jarl E. 8 The angel’s golden staff also seems to. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The text defines him as the Singer of the Eternal One (Apoc. He functions as the agent of God in the creation, acts as. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). Ab. Second, the Angel of the Lord knew Hagar was with child, that the child. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. 2 The wardrobe of the angel also appears wondrous. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe angel’s appearance also reveal his connections with the priestly offi ce. The curses imposed on the fallen angel are often seen as having cultic significance. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. Ab. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAndrei A. Angel Number 99. angel Yahoel as a celestial guide of the exalted patriarch. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Later in the text, it is revealed that Azazel was the serpent in the Garden of Eden, described as a "serpent in form, but having hands and feet like a man, and. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the angel’s appearance also reveal his connections with the priestly offi ce. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. This quality the rabbis ascribed to Metatron (Sanh. 13 Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded. He functions as the agent of God in the creation, acts as. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Knohl’s con- clusions suggest answers to questions as. Andrei A. angel’s appearance also reveal his connections with the priestly offi ce. According to this, Abraham's sacrifice of the animals (Gen. The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. Andrei A. To secure Abraham’s celestial tour, the Deity. To secure Abraham’s celestial tour, the Deity. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). israel knohl. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. YahrameelHe gave me the scepter and instructed me to sit on the great throne. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden Metatron ( Mishnaic Hebrew: מֶטָטְרוֹן Meṭāṭrōn ), [1] [a] [b] [5] [6] or Matatron ( מַטַּטְרוֹן, Maṭṭaṭrōn ), [7] [8] is an angel in Judaism, Christianity, and Islam mentioned three times in the Talmud, in a few brief passages in the Aggadah, and in mystical Kabbalistic texts within Rabbinic literature. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. See Full PDF. This quality the rabbis ascribed to Metatron (Sanh. Yahoel wasn’t entirely sure when they became so invested in this. ^ Such transference ofthe kâbôd. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Al llegar al séptimo cielo Abraham ve un ejemplo clásico de la Merkabah : el trono de Dios (pero él no ve a Dios), los cuatro seres vivientes con aspecto de hombre, león, buey y águila, y las ruedas. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. It took longer than I wanted and I'm not terribly happy with it. The argument is that Jews of the Second Temple period had no problem in attributing the. McClellan Categories:. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. The curses imposed on the fallen angel are often seen as having cultic significance. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. ' Jarl E. Yahoel and Jesus. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner. 8 The angel’s golden staff also seems to have a sacerdotal meaning, 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God.