To secure Abraham’s celestial tour, the Deity. 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. $125. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Abr. ;An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. ' 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 theEnter the email address you signed up with and we'll email you a reset link. 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. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. Ab. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. 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. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. That means this person must also align to the Davidic Covenant and to the Holy Ghost. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. Review. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. Recall that, in Apoc. ;An apocryphon that has been preserved in Old Slavonic literature. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)More notably, in Apoc. 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). He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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 the Apocalypse which follows. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. 222 Angel number love. xv. And the angel took the two birds. 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. 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. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)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. 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 suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. ISBN: 9783161554476. Ab. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theCheck out the new look and enjoy easier access to your favorite featuresLastly, and I think most importantly, God has given the angel particular authority because “my name is in him” (Exodus 23:21). appoints Yahoel to be his ángelus interpres. In this work, Andrei A. 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. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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 sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. xv. 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. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. Guardian Angel Jehoel – also known as the angel of 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. Himmelfarb reminds us that the purple of Yahoel’s robe betrays con-nections to one of the colors of the high-priestly garments of Exodus 28. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In Metatron’s lore, this mediatorial office of the chief angelic. 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. ' Jarl E. ' Jarl E. ' Jarl E. In this work, Andrei A. ^ Such transference ofthe kâbôd. He functions as the agent of God in the creation, acts as. Azazel attempts to discourage Abraham from ascending. the angel’s appearance also reveal his connections with the priestly offi ce. Abraham describes the angel as a celestial choirmaster. ^ 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. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. 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. Jaoel the. Abstract. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. Yahoel and Jesus. 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 . 00 From Publisher Review Author (s) In this work, 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. ^ Such transference ofthe kâbôd. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 8 . 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. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ' Jarl E. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Ab. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). He is an associate of Michael (Apoc. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. At that terrifying moment [as his religious rite had been interrupted by the appearance of birds of prey], Abraham heard the voice of God directing an angel to go and strengthen him. Ab. 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 . 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. the angel’s appearance also reveal his connections with the priestly offi ce. The Yahoel merger seems to confirm this theory. His excellent article made me think of how such issues may also be found in the Book of Mormon. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel's name is commonly. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. According to this, Abraham's sacrifice of the animals (Gen. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. The curses imposed on the fallen angel are often seen as having cultic significance. the angel’s appearance also reveal his connections with the priestly offi ce. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. Reflecting on this utterance of the great angel. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. 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. ^ Such transference ofthe kâbôd. in English and Yaoel in French) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. v. ;An apocryphon that has been preserved in Old Slavonic literature. 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. 10:17) charged to restrain. ' 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. He is an associate of Michael (Apoc. 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 theAndrei A. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Jaoel (Joel, Yahoel, Yahoel Yah) Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name 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. 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 curses imposed on the fallen angel are often seen as having cultic significance. 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. Andrei Orlov. angel Yahoel as a celestial guide of the exalted patriarch. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. In this work, Andrei A. Reflecting on this u erance of the great angel, Robert Helm sees its connection to the Yom Kippur se ings by proposing that “the trans- ference of Abraham’s corruption to Azazel. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. קֶרֶב). celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. the angel’s appearance also reveal his connections with the priestly offi ce. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. 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. In this second book, Angels of the Lord, Apostle Dr. He taught Abraham the Torah and was his guide on earth and in Paradise. 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. 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. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. It took longer than I wanted and I'm not terribly happy with it. ' Jarl E. 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. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. In . 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. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. He functions as the agent of God in the creation, acts as. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-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 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. ' Jarl E. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the. 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). There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. ^ Such transference ofthe kâbôd. This angel’s name was inscribed on the fourth pentacle of the moon. the angel’s appearance also reveal his connections with the priestly offi ce. To secure Abraham’s celestial tour, the Deity. (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. YahrameelHe gave me the scepter and instructed me to sit on the great throne. 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. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. ^ Such transference ofthe kâbôd. ^ Such transference ofthe kâbôd. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Angel is a demon in the series. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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 text defines him as the Singer of the Eternal One (Apoc. D. The curses imposed on the fallen angel are often seen as having cultic significance. See Full. 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. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. 2 Azazel; 4. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. 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. 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 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 2 The wardrobe of the angel also appears wondrous. An apocryphon that has been preserved in Old Slavonic literature. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. Author (s) In this work, Andrei A. According to the book, Metatron is a heavenly scribe who serves as a bridge between Heaven and Earth, relaying information from God to humanity. Ab. he curses imposed on the fallen angel are oten seen as having cultic signiicance. 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. Andrei A. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 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. 38b), so in the Apocalypse Jahoel is being fused with Metatron. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ;An apocryphon that has been preserved in Old Slavonic literature. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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. This quality the rabbis ascribed to Metatron (Sanh. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Scholars have previously noted that the details in the enigmatic story of Abraham’s changing wardrobe seem to invoke traditions from several biblical prophetic texts. Scholem also links Yahoel with Michael. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. ) 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. Jaoel the angel is associated with Michael and Metatron. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. Yahoel's name. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Download PDF. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. the angel’s appearance also reveal his connections with the priestly offi ce. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. israel knohl. 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 sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. The curses imposed on the fallen angel are often seen as having cultic significance. 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. This quality the rabbis ascribed to Metatron (Sanh. 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 is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 13:7–14). ;An apocryphon that has been preserved in Old Slavonic literature. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. 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. 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. 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. ;An apocryphon that has been preserved in Old Slavonic literature. the angel Yahoel. 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 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. 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. 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. An apocryphon that has been preserved in Old Slavonic literature. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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. 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. . Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. in English and Yaoel. He functions as the agent of God in the creation, acts as. The author argues that the Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. Angel Number 222. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. The text defines him as the Singer of the Eternal One (Apoc. ^ Such transference ofthe kâbôd. ^ Such transference ofthe kâbôd. He functions as the agent of God in the creation, acts as. Reflecting on this utterance of the great 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. 28. 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. An apocryphon that has been preserved in Old Slavonic literature. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. He taught Abraham the Torah and was his guide on earth and in Paradise. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. He functions as the agent of God in the creation, acts as. According to this, Abraham's sacrifice of the animals (Gen. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. ”1 The gravity of this internal armament becomes even more apparent in the next verse, where Yahoel explains that this. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. The curses imposed on the fallen angel are often seen as having cultic significance. 12:4). Angel Yahoel: The Singer of the Eternal One an excerpt from A. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Ab. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. 10:17). 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. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. 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. 3 The wardrobe of the angel also appears wondrous. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. He is also associated with divine wisdom and justice, making him an important figure. The Angel of the Covenant. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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 angel’s appearance also reveal his connections with the priestly o ce. 12:4). Andrei A. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that 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 Apocalypse which follows. Knohl’s con- clusions suggest answers to questions as. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. He functions as the agent of God in the creation, acts as. Jehoel. 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 thethe angel’s appearance also reveal his connections with the priestly offi ce. 13 Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded. The text defines him as the Singer of the Eternal One (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. In Apoc. 2 . ' Jarl E. 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in 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)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. 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 the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. 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. 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. 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. In particular, ch. 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. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. An apocryphon that has been preserved in Old Slavonic literature. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom 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. and thus refers to the birdlike body of Yahoel. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. 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. Zagzagel: angel of the burning bush. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. 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 thesome of the angel’s offices look familiar, others are not. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. ^ Such transference ofthe kâbôd.