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. Similarly, the control over "the threats and attacks of the reptiles" ascribed here to 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. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel introduces himself as a being possessed of the power of the Ineffable. and thus refers to the birdlike body of Yahoel. He is an associate of Michael (Apoc. 8. In this work, Andrei A. 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. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. 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 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. 4. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Abr. 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. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden:. To secure Abraham’s celestial tour, the Deity. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 12:4). 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 curses imposed on the fallen angel are often seen as having cultic significance. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He functions as the agent of God in the creation, acts as. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. 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. In this work, Andrei A. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his physique: The appearance of the griffin's (Hozyezo) I I . 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of theKippur. 222 Angel number love. 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 . Angel Number 99. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. Ab. He functions as the agent of God in the creation, acts as. . An apocryphon that has been preserved in Old Slavonic literature. He functions as the agent of God in the creation, acts as. 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 text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that 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. As the angel nearer to God, or perhaps as a manifestation of the power of God. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the angel’s appearance also reveal his connections with the priestly offi ce. Main article: Apocalypse of Abraham. ' Jarl E. 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 angel’s appearance also reveal his connections with the priestly offi ce. 8888 Angel Number. 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. 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. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. ) 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. 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. ' Jarl E. angel’s appearance also reveal his connections with the priestly offi ce. Ab. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. (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. 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. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the angel’s appearance also reveal his connections with the priestly offi ce. Yahoel and Jesus. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. In Apoc. He is an associate of Michael (Apoc. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. The text of the Apocalypse of Abraham has been preserved only in Slavonic; it occurs in the Tolkovaja Paleja (or Explanatory Paleja, a Medieval compendium of various Old Testament texts and comments that also preserved the Ladder of. 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 Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. Download PDF. 13:7–14). From Publisher. 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. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). 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. ^ Such transference ofthe kâbôd. Certain of the matters on which Jehovah had been speaking immediately before the promise of the angel, assumed that the people would assuredly come to dwell in a land very. 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. 142 In his view, the second Metatron is linked to Yahoel. The curses imposed on the fallen angel are often seen as having cultic significance. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . 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. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The curses imposed on the fallen angel are often seen as having cultic significance. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. 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. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. 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. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The curses imposed on the fallen angel are often seen as having cultic significance. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The 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. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. 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. This quality the rabbis ascribed to Metatron (Sanh. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. The curses imposed on the fallen angel are often seen as having cultic significance. 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 the Apocalypse which follows. 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. ;An apocryphon that has been preserved in Old Slavonic literature. body was. He functions as the agent of God in the creation, acts as. 12:4). 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. The text defines him as the Singer of the Eternal One (Apoc. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. Also, this statement is very similar to what God told Abraham (Genesis 15:5). Andrei A. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. celestial 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. 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 theof Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Yahoel's prediction about the birds is ful- filled in Apoc. Ab. The curses imposed on the fallen angel are often seen as having cultic significance. 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. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. Ab. An apocryphon that has been preserved in Old Slavonic literature. ” 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. 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 the Apocalypse which follows. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Definition of jehoel in the Definitions. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. v. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. According to this, Abraham's sacrifice of the animals (Gen. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 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. Review. 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 . Ab. 3 The wardrobe of the angel also appears wondrous. 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. ' Jarl E. Jaoel (Joel, Yahoel, Yahoel Yah) Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. 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. 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. Andrei A. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. To secure Abraham’s celestial tour, the Deity. Ab. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Exodus 23:20-23. He functions as the agent of God in the creation, acts as. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. Further, along the way, the seer learnsThere, Abraham’s mentor, the angel Yahoel, warns his apprentice about the antagonist’s unusual weapon by uttering the following words: “Whatever he says to you, answer him not, lest his will (воля его) affect you. 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). It can also refer to the dwelling of God among the people of Israel (other senses are also. He functions as the agent of God in the creation, acts as. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. the angel’s appearance also reveal his connections with the priestly o ce. ;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. 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. Yahel. Jahoel is the name of the Angel of the Lord. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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. An apocryphon that has been preserved in Old Slavonic literature. 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. 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. Or if you are new here, that you made it this far. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. 8 . Making him the most. 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. 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. 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. 28. 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. the angel’s appearance also reveal his connections with the priestly offi ce. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. He functions as the agent of God in the creation, acts as. Yahrameel In occult lore a In this article, I will link Jahoel to the name of the Angel of the Lord. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. To secure Abraham’s celestial tour, the Deity. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Angel Number 6. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. ^ Such transference ofthe kâbôd. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. (Chapters 9–11)"In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. 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. 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. 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 . (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. Angel Yahoel: The Singer of the Eternal One an excerpt from A. To secure Abraham’s celestial tour, the Deity. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. Angel is a demon in the series. 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. ' Jarl E. ^ Such transference ofthe kâbôd. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Ab. 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. On this connection, see Fossum, Name of God, 318. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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 curses imposed on the fallen angel are often seen as having cultic significance. ' Jarl E. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. An apocryphon that has been preserved in Old Slavonic literature. 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. 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. To secure Abraham’s celestial tour, the Deity. 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. 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. As Jehoel, he is a heavenly choirmaster. ' 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. 3 The wardrobe of the angel also appears wondrous. 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 text describes him as a composite pteromorphic be ing with a body shining like sapphire. 12:4). 12:4). The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. 10:17). 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. Abraham describes the angel as a celestial choirmaster. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. the angel Yahoel. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 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. 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. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. xv. 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. 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. 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. 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. We also encounter the angel of the Lord four times in the book of Judges. 53b),. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 6666 Angel Number. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. 7 The angel’s golden staff also seems to have a sacerdotal meaning, invoking the memory of Aaron’s rod which miraculously sprouted in the wilderness after Korah’s rebellion “to indicate the choice. Further, along the way, the seer learnsAn 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. 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. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. 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. ' Jarl E. 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 theRecently, scholar Andrei Orlov* uploaded a paper to Academia. ) 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. 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 taught Abraham the Torah and was his guide on earth and in Paradise. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. 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. the angel’s appearance also reveal his connections with the priestly offi ce. 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. 00. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the angel Yahoel as a celestial guide of the exalted patriarch. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 10:17) charged to restrain. 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 is an associate of Michael (Apoc. he curses imposed on the fallen angel are oten seen as having cultic signiicance. Still, I'm glad you're back. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Things just seemed to get out of control and now they were just along for the ride. ;An apocryphon that has been preserved in Old Slavonic literature. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). 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. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Making him the most powerful angel ever beyond any other. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The Nourishment of Azazel. 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. 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. These characteristics are peculiar to a number of biblical characters in the apocrypha. 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. net dictionary. 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. Angel Number 77. 10:4 as the angel who is sent to Abraham in "the likeness ofa 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 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. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The curses imposed on the fallen angel are often seen as having cultic significance. 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). 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. Apocalypse of Abraham describes the angel Yahoel as having hair like wool.