1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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 this work, Andrei A. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. 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. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 3 The wardrobe of the angel also appears wondrous. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. Yahoel and Jesus in the Apocalypse of Abraham. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 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 thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. the angel’s appearance also reveal his connections with the priestly offi ce. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. ^ Such transference ofthe kâbôd. 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 theEnter the email address you signed up with and we'll email you a reset link. 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;An apocryphon that has been preserved in Old Slavonic literature. the angel’s appearance also reveal his connections with the priestly offi ce. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Abraham mentions Guardian Angel Jehoel as 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 theWhile some of the angel’s offices look familiar, others are not. E. ^ Such transference ofthe kâbôd. Yahoel (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. 2 . 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. Angel Yahoel: The Singer of the Eternal One an excerpt from A. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 10:17) charged to restrain. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He taught the Torah to Abraham and guided him on Earth and in Heaven. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 Jehoel, he is a heavenly choirmaster. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. 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. xv. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. The text defines him as the Singer of the Eternal One (Apoc. 12:4). Which is considered one of Metatron’s names also. 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. ^ Such transference ofthe kâbôd. 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. 12:4). ^ Such transference ofthe kâbôd. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. 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. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. The curses imposed on the fallen angel are often seen as having cultic significance. 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 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. Another legend states that God himself named him so, out of affection. An apocryphon that has been preserved in Old Slavonic literature. Further, along the way, the seer learnsAn 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 the;An apocryphon that has been preserved in Old Slavonic literature. 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-the angel’s appearance also reveal his connections with the priestly offi ce. 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 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. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 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 sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Further, along the way, the seer learnsIn 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). ' Jarl E. 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. xv. 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 text defines him as the Singer of the Eternal One (Apoc. (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. ;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. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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. 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. 8 . 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. He functions as the agent of God in the creation, acts as. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty daysThis study explores the early Jewish understanding of the divine Face as a crucial conduit of the embodied divine knowledge and presence. 28. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Recall that, in Apoc. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. An apocryphon that has been preserved in Old Slavonic literature. 00. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. Reflecting on this utterance of the great angel. According to this, Abraham's sacrifice of the animals (Gen. He is also associated with divine wisdom and justice, making him an important figure. ^ Such transference ofthe kâbôd. He taught the Torah to Abraham and guided him on Earth and in Heaven. In the Book of Enoch, he is one of the chiefs of the 200 fallen angels who instructed the sons of God came in unto the. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The term "angel" comes from the Greek word "angelos" meaning "messenger," as a translation of their name in Hebrew "Malach," this term is used both to refer to the lowest rank of angels and the. 8 The angel’s golden sta ff 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. 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 trans- ferred now to Azazel. And the angel took the two birds. 53b),. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. The Nourishment of Azazel. 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. He functions as the agent of God in the creation, acts as. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Apoc. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. event. Yahoel's name. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. 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 author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. Meaning of jehoel. 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. ' Jarl E. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. The curses imposed on the fallen angel are often seen as having cultic significance. 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 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. An apocryphon that has been preserved in Old Slavonic literature. ;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. 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. Abraham describes the angel as a celestial choirmaster. 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). Ab. 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. 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 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. 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. He is an associate of Michael (Apoc. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. Further, along the way, the seer learnsThere, Abraham’s mentor, the angel Yahoel, warns his apprentice about the antagonist’s unusual weapon by uttering the following words: “Whatever he says to you, answer him not, lest his will (воля его) affect you. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. Ab. (Chapters 9–11)"In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 10:4 as the angel who is sent to Abraham in “the likeness of a man. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Edit. Zagzagel: angel of the burning bush. 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 theIn appointing Jesus, God has bestowed upon him the divine name, YHWH, in the manner we encounter in other strands of Judaism, with reference to the angel Yahoel or Enoch as Metatron, in addition. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. 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. 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 functions as the agent of God in the creation, acts as. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. v. ) 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. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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 Metatron’s lore, this mediatorial office of the chief angelic. 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. Still, I'm glad you're back. 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. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. Himmelfarb reminds us that the purple of Yahoel's robe betrays cqnnections to one of the colors of the high-priestly garments of Exo dus . His excellent article made me think of how such issues may also be found in the Book of Mormon. Jehoel. Andrei A. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. It can also refer to the dwelling of God among the people of Israel (other senses are also. 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. There is plenty of evidence in the Apocalypse of. He functions as the agent of God in the creation, acts as. The text defines him as the Singer of the Eternal One (Apoc. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. As for the Abrahamic descent of Yahoel, I think that an inspection of the biblical context of Yahoel speech in chapter 10 and the descrip-tion of his deeds in chapter 18:8-11 can attest to the fact that Yahoel is a mixture of an 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel introduces himself. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his physique: The appearance of the griffin's (Hozyezo) I I . 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. ^ Such transference ofthe kâbôd. 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. 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 author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. Ab. He functions as the agent of God in the creation, acts as. ;An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel 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 . Andrei A. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. and thus refers to the birdlike body of Yahoel. 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. On this connection, see Fossum, Name of God, 318. See Full. 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. ' Jarl E. He functions as the agent of God in the creation, acts as. $125. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in chapter 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. 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. 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 theIn the Apocalypse of Abraham, a Jewish pseudepigraphon written in the rst centuries CE, the reader encounters an eschatological reinterpretation of the chief sacerdotal event of the Jewish tradition, namely, the Yom Kippur ceremony. 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. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 10:9–10, Yahoel says that God appointed him to rule not only over the living creatures of the divine thronecelestial 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. 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. 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. Andrei 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 thethe angel’s appearance also reveal his connections with the priestly offi ce. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 2 The wardrobe of the angel also appears wondrous. He functions as the agent of God in the creation, acts as. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. 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. " 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. in English and Yaoel. ^ Such transference ofthe kâbôd. 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). 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. Scholem also links Yahoel with Michael. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. 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. He functions as the agent of God in the creation, acts as. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Recall that in Apocalypse of Abraham 13 Abraham is caught up in an arcane interaction between the demon Azazel and the angel Yahoel. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Ab. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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. Metatron; to Yahoel. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. Similarly, the control over "the threats and attacks of the reptiles" ascribed here to Yahoel. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel and Jesus. 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. 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. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). ' Jarl E. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. 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. 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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Ab. The first one is found in Apoc. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 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. 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-Yahoel. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Ab. ' Jarl E. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Andrei A. He is an associate of Michael (Apoc. Download PDF. The curses imposed on the fallen angel are often seen as having cultic significance. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. To secure Abraham’s celestial tour, the Deity. 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. " 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. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. Yahoel and Jesus in the Apocalypse of Abraham. D. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Yahoel's prediction about the birds is ful- filled in Apoc. 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 angel’s appearance also reveal his connections with the priestly offi ce. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. An apocryphon that has been preserved in Old Slavonic literature. Yahoel wasn’t entirely sure when they became so invested in this. 4. Things just seemed to get out of control and now they were just along for the ride. 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. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exodus 28. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. 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. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. 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. Angel Number 77. 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. 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. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. angel’s appearance also reveal his connections with the priestly offi ce. Ab. In this work, Andrei A. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. To secure Abraham’s celestial tour, the Deity. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. He taught Abraham the Torah and was his guide on earth and in Paradise. He taught Abraham the Torah and was his guide on earth and in Paradise. Yahoel: guide and guardian; a seraph. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Andrei A. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. To secure Abraham’s celestial tour, the Deity. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). the angel Yahoel. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Andrei Orlov. Abr. 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. 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. קֶרֶב). 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. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. Ab. appoints Yahoel to be his ángelus interpres. Yahoel wasn’t entirely sure when they became so invested in this. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. He functions as the agent of God in the creation, acts as. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages.