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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. 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. The text defines him as the Singer of the Eternal One (Apoc. Young. The text defines him as the Singer of the Eternal One (Apoc. 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. israel knohl. 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. 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. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. Fauth, “Auf den Spuren des biblischen Azazel (Lev 16): Einige ResiduenAs 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. 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. Yahoel enseña a Abraham un himno de alabanza que se canta, por la que pide al Señor que acepte su oración y el sacrificio del Señor mismo. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. As the angel nearer to God, or perhaps as a manifestation of the power of God. 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. He functions as the agent of God in the creation, acts as. Apoc. In this work, Andrei A. Published: August 2017. and a face resembling chryso lite. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Yahoel and Jesus in the Apocalypse of Abraham. He functions as the agent of God in the creation, acts as. 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. 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 gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Yahoel (Hebrew יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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. Andrei A. Andrei A. 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. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In particular, ch. 10:4 as the angel who is sent to Abraham in “the likeness of a man. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. event. 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. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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 the;An apocryphon that has been preserved in Old Slavonic literature. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. 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. 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. ' Jarl E. Ab. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. $125. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theangel Yahoel as a celestial guide of the exalted patriarch. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. He functions as the agent of God in the creation, acts as. An apocryphon that has been preserved in Old Slavonic literature. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-This creature, named in the apocalypse as the angel Yahoel, ba es the seer's imagination with his enigmatic appearance. Also, this statement is very similar to what God told Abraham (Genesis 15:5). 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. 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 text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 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. 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. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. 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. 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. ' Jarl E. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. The text defines him as the Singer of the Eternal One (Apoc. 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. The first one is found in Apoc. 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. 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. Further, along the way, the seer learnsLater, 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. ^ Such transference ofthe kâbôd. ' Jarl E. 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. 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. ;An apocryphon that has been preserved in Old Slavonic literature. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Orlov examines Jewish apocalyptic traditions about 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 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. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. ' Jarl E. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. Scholem also links Yahoel with Michael. 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. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Further, along the way, the seer learnscelestial 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. body was. 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. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. On this basis developed Jewish and Christian conceptions of the angelic mediators of the Name, mediators between God and the world, such as the archangel Michael, the “Angel of the Lord” or Yahoel, Son of Man in 1 Enoch. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. and thus refers to the birdlike body of Yahoel. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] 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 the Apocalypse which follows. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. ' Jarl E. 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. ISBN: 9783161554476. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Notes: I have mixed feelings about this chapter. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. The angel Yahoel, Abraham’s heavenly pedagogue, relays the rites of celestial priestly praxis, which culminate in the service in the heavenly Holy of Holies. 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. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. 2 The wardrobe of the angel also appears wondrous. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. 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. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. 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. 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. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. . 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). According to this, Abraham's sacrifice of the animals (Gen. Ab. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Andrei A. ' Jarl E. Reflecting on this utterance of the great angel. 38b), so in the Apocalypse Jahoel is being fused with Metatron. D. ' Jarl E. Angel Number 6. 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. 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. 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. ' Jarl E. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. 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 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. 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 . Knohl’s con- clusions suggest answers to questions as. 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. 6666 Angel Number. 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. Ab. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. ”. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. He functions as the agent of God in the creation, acts as. When they reach seventh heaven, Abraham sees a classic example of Merkabah: the throne of GOD (but he does not see GOD), the four Living Beings with. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Ab. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. in English and Yaoel. angel’s appearance also reveal his connections with the priestly offi ce. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. Angel Yahoel: The Singer of the Eternal One an excerpt from A. 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. This quality the rabbis ascribed to Metatron (Sanh. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. The curses imposed on the fallen angel are often seen as having cultic significance. In this work, Andrei A. 28. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. Yahrameel In occult lore a In this article, I will link Jahoel to the name of the Angel of the Lord. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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. 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. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. 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. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. Abraham describes the angel as a celestial choirmaster. 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). 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. 2. To secure Abraham’s celestial tour, the Deity. 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. Ab. 12:4). 3 The wardrobe of the angel also appears wondrous. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Angel Yahoel: The Singer of the Eternal One an excerpt from A. Yahoel wasn’t entirely sure when they became so invested in this. 7777 Angel Number. 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. Things just seemed to get out of control and now they were just along for the ride. Ab. This quality the rabbis ascribed to Metatron (Sanh. 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. 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 introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 13:2 And I waited for [the time of] the evening offering. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. net dictionary. 8 . This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. 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. An apocryphon that has been preserved in Old Slavonic literature. 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. Author (s) In this work, Andrei A. 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. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. ^ Such transference ofthe kâbôd. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. 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. As Jehoel, he is a heavenly choirmaster. 12:4). the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Reflecting on this utterance of the great angel, Robert Helm sees its connection to the Yom Kippur settings by proposing that “the transference of Abraham’s corruption to Azazel. This quality the rabbis ascribed to Metatron (Sanh. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. appoints Yahoel to be his ángelus interpres. Andrei A. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. An apocryphon that has been preserved in Old Slavonic literature. ) 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. ' Jarl E. 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. ”. ^ 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 theWhile some of the angel’s offices look familiar, others are not. 12:4). 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. 28. 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 second cluster is situated in Apoc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. June 30, 2011 Christology, Patristics. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. 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. Apocalypse of Abraham; event. Things just seemed to get out of control and now they were just along for the ride. 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. In this work, Andrei A. 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. Abraham mentions Guardian Angel Jehoel as Yahoel. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In this work, Andrei A. His excellent article made me think of how such issues may also be found in the Book of Mormon. v. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. 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. Ab. The curses imposed on the fallen angel are often seen as having cultic significance. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. The Yahoel merger seems to confirm this theory. These characteristics are peculiar to a number of biblical characters in the apocrypha. the angel’s appearance also reveal his connections with the priestly o 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. Definition of jehoel in the Definitions. 10 Scholars have previously noted the formative role of the figure of the Angel of the Name (or the Angel of Yhwh) in the conceptual framework of the Deuteronomic and Deuteronomisticthe angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. Ab. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). 10:17). 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. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. (Chapters 9-11)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. 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. 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. Later, 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. Yahel. Exodus 23:20-23. 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 . 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. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. 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 theThis angel’s name was inscribed on the fourth pentacle of the moon. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. See Full PDF. 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 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). Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. 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. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In this work, Andrei A. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. Yahoel's name is commonly. Or if you are new here, that you made it this far. ;An apocryphon that has been preserved in Old Slavonic literature. 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. 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 the Apocalypse which follows. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 3 The wardrobe of the angel also appears wondrous. YahrameelHe gave me the scepter and instructed me to sit on the great throne. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. The curses imposed on the fallen angel are often seen as having cultic significance. 12:4). ' Jarl E. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. ) 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. 4444 Angel Number. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. 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. 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. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. The curses imposed on the fallen angel are often seen as having cultic significance. Angel Number 222. the angel’s appearance also reveal his connections with the priestly offi ce. Ab. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ^ Such transference ofthe kâbôd. 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. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 13:7–14). 1 Yahoel; 4. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. 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. . " 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 sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 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. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God.