Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 2 . 13:3 And an impure bird flew down on the carcasses, and I drove it away. 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 theLed by an Angel from on High. 12:4). He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. 13:7–14). 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. Yahoel's name is commonly. As the angel nearer to God, or perhaps as a manifestation of the power of God. In this work, Andrei A. Andrei Orlov. 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-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. 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. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. 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). The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable 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)In this work, Andrei A. According to this, Abraham's sacrifice of the animals (Gen. He functions as the agent of God in the creation, acts as. . He is an associate of Michael (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 the Apocalypse which follows. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Angel Number 33. 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. Andrei A. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Making him the most. 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. ^ Such transference ofthe kâbôd. Ab. the angel’s appearance also reveal his connections with the priestly offi ce. Andrei A. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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 introduces himself as a being possessed of the power of the Ineffable. israel knohl. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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. To secure Abraham’s celestial tour, the Deity. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 2 Azazel; 4. 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. Published: August 2017. 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 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. 8888 Angel Number. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. net dictionary. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. ;An apocryphon that has been preserved in Old Slavonic literature. 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. ' Jarl E. Ab. Yahoel declares to the fallen angel: “For behold, the garment which in heaven was formerly yours has been set aside for him (Abraham), and the corruption which was on him has gone over to you” (Ap. 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. Metatron; to Yahoel. 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. 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. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. body was. 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. This quality the rabbis ascribed to Metatron (Sanh. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, 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;An apocryphon that has been preserved in Old Slavonic literature. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. An apocryphon that has been preserved in Old Slavonic literature. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. Author (s) In this work, Andrei A. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 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. To secure Abraham’s celestial tour, the Deity. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Meaning of jehoel. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. ' Jarl E. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. 8 . In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 6. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 4444 Angel Number. Andrei A. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. 2 The wardrobe of the angel also appears wondrous. 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. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Andrei A. Andrei A. Yahoel introduces himself. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. Abstract. 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. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. 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. The curses imposed on the fallen angel are often seen as having cultic significance. That means this person must also align to the Davidic Covenant and to the Holy Ghost. The third chapter, “Leviathan and Yahoel,” deals with the traditions reflected in chapter 10 of the Apocalypse of Abraham, where the main angelic protagonist of the story, Yahoel, is portrayed as a restraining force over Leviathan. 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. (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. 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. 6666 Angel Number. 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. The curses imposed on the fallen angel are often seen as having cultic significance. ' Jarl E. 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. ” 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. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. 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. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. Knohl’s con- clusions suggest answers to questions as. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He functions as the agent of God in the creation, acts as. Himmelfarb reminds us that the p urple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. The second cluster is situated in Apoc. Download PDF. Yahoel and Jesus in the Apocalypse of Abraham. 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 angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. ;An apocryphon that has been preserved in Old Slavonic literature. ' Jarl E. Recall that, in Apoc. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). The text defines him as the Singer of the Eternal One (Apoc. 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. Ab. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Azazel attempts to discourage Abraham from ascending. 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. 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. Then he gave me a f32 Chapter I: Antecedents and Influences is suddenly able to permeate the secrets of creation and to control the created order. Abr. This quality the rabbis ascribed to Metatron (Sanh. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. An apocryphon that has been preserved in Old Slavonic literature. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel. 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 functions as the agent of God in the creation, acts as. The curses imposed on the fallen angel are often seen as having cultic significance. The text defines him as the Singer of the Eternal One (Apoc. 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. the angel’s appearance also reveal his connections with the priestly offi ce. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. The curses imposed on the fallen angel are often seen as having cultic significance. 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. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. 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. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. 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. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. 10:17) charged to restrain. ' Jarl E. 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. 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 . The curses imposed on the fallen angel are often seen as having cultic significance. 1 Yahoel; 4. 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 text defines him as the Singer of the Eternal One (Apoc. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. According to this, Abraham's sacrifice of the animals (Gen. 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. Ab. The text defines him as the Singer of the Eternal One (Apoc. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. 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 author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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 . ;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. 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 Book of Enoch, he is one of the chiefs of the 200 fallen angels who instructed the sons of God came in unto the. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel wasn’t entirely sure when they became so invested in this. Main article: Apocalypse of Abraham. McClellan Categories:. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 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. 8 The angel’s golden staff also seems to. 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 and Jesus. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. Ab. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Which is considered one of Metatron’s names also. 10:4 as the angel who is sent to Abraham in “the likeness of a man. 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. 38b), so in the Apocalypse Jahoel is being fused with Metatron. In . 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. 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. 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. 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. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. In Apoc. 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. 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. 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. 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. edu, entitled “The Curses of Azazel”. ' Jarl E. . He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Angel Number 222. ' Jarl E. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that 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 theLater, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those in the name of Yahweh. Andrei A. 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 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. appoints Yahoel to be his ángelus interpres. 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 siege of Jerusalem (70). 28. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Andrei A. 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. On this connection, see Fossum, Name of God, 318. 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. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. event. 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. Recall that in Apocalypse of Abraham 13 Abraham is caught up in an arcane interaction between the demon Azazel and the angel Yahoel. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. ISBN: 9783161554476. ' Jarl E. Scholem also links Yahoel with Michael. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. 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. ) 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. He taught Abraham the Torah and was his guide on earth and in Paradise. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. To secure Abraham’s celestial tour, the Deity. The curses imposed on the fallen angel are often seen as having cultic significance. Ab. Angel Yahoel: The Singer of the Eternal One an excerpt from A. ^ Such transference ofthe kâbôd. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. 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 text describes him as a composite pteromorphic be ing with a body shining like sapphire. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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 thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. To secure Abraham’s celestial tour, the Deity. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 12:4). The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. . and thus refers to the birdlike body of Yahoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Metatron is one of the most prominent angels in Christianity, and is often mentioned in the book of Enoch. Yahel. 10:17). 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. 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. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. An apocryphon that has been preserved in Old Slavonic literature. In this work, Andrei A. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Reflecting on this utterance of the great angel. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. ^ 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 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 introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties (chapters 9–11). In this work, Andrei A. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. Yahoel's prediction about the birds is ful- filled in Apoc. Ab. To secure Abraham’s celestial tour, the Deity. Andrei Orlov. 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. 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. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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-Yahoel or Jehoel (Hebrew: יהוא) is the name of an angel in Judaism and parts of Christianity. It seems probable that the figures of Yahoel and Metatron developed separately but that, some time later, Metatron absorbed the identity of the initially independent angel Yahoel—“a hypostasis or personification of the Tetragrammaton” (116). He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Yahrameel In occult lore a great angel. 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. Further, along the way, the seer learnslogical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. the angel’s appearance also reveal his connections with the priestly o ce. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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. 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. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. ”. He functions as the agent of God in the creation, acts as. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. He taught Abraham the Torah and was his guide on earth and in Paradise. and thus refers to the birdlike body of Yahoel. 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. Also, this statement is very similar to what God told Abraham (Genesis 15:5). ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty daysPutting reproach and shame on Azazel in 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. 12:4). the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel.