At that terrifying moment [as his religious rite had been interrupted by the appearance of birds of prey], Abraham heard the voice of God directing an angel to go and strengthen him. 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. Making him the most. Another legend states that God himself named him so, out of affection. 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. ”1 The gravity of this internal armament becomes even more apparent in the next verse, where Yahoel explains that this. The text defines him as the Singer of the Eternal One (Apoc. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. 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. 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. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). 4444 Angel Number. The curses imposed on the fallen angel are often seen as having cultic significance. ' Jarl E. 8888 Angel Number. 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. Abraham describes the angel as a celestial choirmaster. ;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 the Apocalypse which follows. 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. McClellan Categories:. ^ Such transference ofthe kâbôd. ^ Such transference ofthe kâbôd. The text of the Apocalypse of Abraham has been preserved only in Slavonic; it occurs in the Tolkovaja Paleja (or Explanatory Paleja, a Medieval compendium of various Old Testament texts and comments that also preserved the Ladder of. Abr. 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. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 21:1– 6, where Abraham beholds Leviathan in his vision and learns about the monster’s pivotal role as the foundation of the universe. 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 theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Download PDF. ^ Such transference ofthe kâbôd. During this ascent, God assists the seer, appointing the great angel Yahoel to be the patriarch's companion on this dangerous trip into the upper realm. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. ;An apocryphon that has been preserved in Old Slavonic literature. It demonstrates that the earliest Jewish apocalyptic accounts portray the divine Face’s theophany not only as the apex of the visionary experience, but also as an embodiment of divine knowledge and presence. 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. 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. " 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. 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. 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). 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. Jehoel. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Abr. Yahoel (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. 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. ' Jarl E. 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 Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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. " 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. Exodus 23:20-23. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. ;An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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 angel Yahoel as a celestial guide of the exalted patriarch. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 00. 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. and a face resembling chryso lite. Another legend states that God himself named him so, out of affection. Further, along the way, the seer learns;An apocryphon that has been preserved in Old Slavonic literature. the angel’s appearance also reveal his connections with the priestly offi ce. 8. To secure Abraham’s celestial tour, the Deity. Several words must be said about the peculiar arrangement of the patriarch’s vision during which the exalted hero of the faith literally gazes into the abyss from the heights of his mostAs 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. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Andrei Orlov. 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). 12:4). This quality the rabbis ascribed to Metatron (Sanh. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. He functions as the agent of God in the creation, acts as. קֶרֶב). ” 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. 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. 12:4). He functions as the agent of God in the creation, acts as. According to this, Abraham's sacrifice of the animals (Gen. Yahoel wasn’t entirely sure when they became so invested in this. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 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. The Apocalypse of MOSES also names an archangel Joel. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). angel Yahoel as a celestial guide of the exalted patriarch. The text defines him as the Singer of the Eternal One (Apoc. YahrameelHe gave me the scepter and instructed me to sit on the great throne. Yahoel and Jesus. ^ Such transference ofthe kâbôd. 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. 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 Metatron. 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 nearer to God, or perhaps as a manifestation of the power of God. 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. In particular, ch. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Angel Number 333. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. ' Jarl E. 13:2 And I waited for [the time of] the evening offering. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Angel Number 99. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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. 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. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. . 1 In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice. 3 The wardrobe of the angel also appears wondrous. According to this, Abraham's sacrifice of the animals (Gen. 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. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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 theof 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. Ab. 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. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. Ab. Ab. Definition of jehoel in the Definitions. in English and Yaoel in French) 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. the angel Yahoel. 10:4 as the angel who is sent to Abraham in “the likeness of a man. 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. In this sacerdotal depiction, the main angelic pro-tagonist of the story, the angel Yahoel, appears to be understood as the heavenly high priest, while the main antagonist of the text, the fallen angel Azazel, as the eschatological scapegoat. In this article, I will link Jahoel to the name of the Angel of the Lord. The text defines him as the Singer of the Eternal One (Apoc. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The curses imposed on the fallen angel are often seen as having cultic significance. 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. ^ Such transference ofthe kâbôd. Young. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel took hold of Aziraphale’s arm again, glancing between the other angel and the demon who were looking at each other like they were expecting the worst to happen. Meaning of jehoel. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel. 12:4). Review. An apocryphon that has been preserved in Old Slavonic literature. 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. edu, entitled “The Curses of Azazel”. 2 Azazel; 4. 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. 2 . 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)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Certain of the matters on which Jehovah had been speaking immediately before the promise of the angel, assumed that the people would assuredly come to dwell in a land very. 4. Yahoel introduces himself. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. 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. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ, 169; Tuebingen: Mohr Siebeck, 2017) ISBN 978-3-16-155448-3 In this work, Andrei A. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. As Jehoel, he is a heavenly choirmaster. Ab. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. An apocryphon that has been preserved in Old Slavonic literature. In this work, Andrei A. 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. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Azazel attempts to discourage Abraham from ascending into the celestial realm, warning him that he will be destroyed there by fire, while Yahoel tries to strengthen the will of Abraham and rebuke the demon. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. ^ Such transference ofthe kâbôd. Things just seemed to get out of control and now they were just along for the ride. 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. 00 From Publisher Review Author (s) In this work, Andrei A. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. He functions as the agent of God in the creation, acts as. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. His excellent article made me think of how such issues may also be found in the Book of Mormon. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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. 13, Abraham is caught up into an arcane interaction between the demon Azazel and 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 thethe angel’s appearance also reveal his connections with the priestly offi ce. xv. Jaoel (Joel, Yahoel, Yahoel Yah) Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In this work, Andrei A. The Nourishment of Azazel. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden The angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. 142 In his view, the second Metatron is linked to Yahoel. ^ Such transference ofthe kâbôd. 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. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. In this sacerdotal depiction, the main angelic pro-tagonist of the story, the angel Yahoel, appears to be understood as the heavenly high priest, while the main antagonist of the text, the fallen angel Azazel, as the eschatological scapegoat. and thus refers to the birdlike body of Yahoel. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent 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 theAndrei A. 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 theRecently, scholar Andrei Orlov* uploaded a paper to Academia. Still, I'm glad you're back. 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. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. ;An apocryphon that has been preserved in Old Slavonic literature. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahrameel In occult lore a great 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. He taught Abraham the Torah and was his guide on earth and in Paradise. 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. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. That means this person must also align to the Davidic Covenant and to the Holy Ghost. Ab. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. israel knohl. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. To secure Abraham’s celestial tour, the Deity. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. 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 the;An apocryphon that has been preserved in Old Slavonic literature. ^ Such transference ofthe kâbôd. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. ' Jarl E. He functions as the agent of God in the creation, acts as. Abstract. 245 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Ab. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. Yahoel's prediction about the birds is ful- filled in Apoc. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Angel Number 33. 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. ^ Such transference ofthe kâbôd. And the angel took the two birds. ' Jarl E. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. ^ Such transference ofthe kâbôd. 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. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. Appearing in the Apocrypha of the Bible, there is no common opinion about the process of creation or the role he played in Heaven Hell. ' Jarl E. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and assisted by many other angels, Abraham offers his sacrifice, but not without being disturbed by Azazel, the fallen archangel and tempter of humanity. 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. 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)More notably, in Apoc. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. 2. ' Jarl E. Angel Yahoel: The Singer of the Eternal One an excerpt from A. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. appoints Yahoel to be his ángelus interpres. Are Angels real, do they exist today, have they names like humans? In the second volume of this book series you find more answers you never dared to asked other believers. 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. 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. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. ”. 13:3 And an impure bird flew down on the carcasses, and I drove it away. Ab. 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. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 10:9-10, Yahoel says that God appointed him to rule not only over the Living Creatures of the divine Throne but also over theMetatron. the angel’s appearance also reveal his connections with the priestly offi ce. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. ' Jarl E. 6666 Angel Number. 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. 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. To secure Abraham’s celestial tour, the Deity. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He functions as the agent of God in the creation, acts as. ISBN: 9783161554476. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. In Apoc. The pseudepigraphon deseribes the patriarch's angelic guide as a glorious ereature whose body is reminiseent of sap-phire^ and whose face looks like chrysolite. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". ^ Such transference ofthe kâbôd. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. 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. He functions as the agent of God in the creation, acts as. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. He functions as the agent of God in the creation, acts as. 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 curses imposed on the fallen angel are often seen as having cultic significance. From Publisher. The text defines him as the Singer of the Eternal One (Apoc. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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)the angel’s appearance also reveal his connections with the priestly offi ce. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Scholem also links Yahoel with Michael. 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. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. He functions as the agent of God in the creation, acts as. Further, along the way, the seer learnsof 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. Jaoel the angel is associated with Michael and Metatron. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. To secure Abraham’s celestial tour, the Deity. and thus refers to the birdlike body of Yahoel. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. 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. 10:17) charged to restrain. More than a few people who argue against the deity of Christ have pointed to the angel Yahoel from the Apocalypse of Abraham as an example of a creature who can bear the divine name without being God. Knohl’s con- clusions suggest answers to questions as. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 12:4). In this work, Andrei A. He functions as the agent of God in the creation, acts as. the angel’s appearance also reveal his connections with the priestly offi ce. 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 angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. As he did with all the Angels, Lucifer renamed the caste of the True Archangels, giving them the name Luciferiel , obviously in his own honor as he was the only True Archangel to rebel against God ( Satanel does not count because no one knows his real caste). Abraham mentions Guardian Angel Jehoel as Yahoel. Main article: Apocalypse of Abraham. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He functions as the agent of God in the creation, acts as. 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. We also encounter the angel of the Lord four times in the book of Judges. He functions as the agent of God in the creation, acts as. According to this, Abraham's sacrifice of the animals ( Genesis 15) 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. To secure Abraham’s celestial tour, the Deity. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God.