10:4 as the angel who is sent to Abraham in “the likeness of a man. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. 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. ' Jarl E. Azazel attempts to discourage Abraham from ascending. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 8888 Angel Number. ^ 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)In this work, Andrei A. E. In particular, ch. According to this, Abraham's sacrifice of the animals (Gen. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. He is an associate of Michael (Apoc. Review. Later in the text, it is revealed that Azazel was the serpent in the Garden of Eden, described as a "serpent in form, but having hands and feet like a man, and. 28. 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. 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. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ, 169; Tuebingen: Mohr Siebeck, 2017) ISBN 978-3-16-155448-3 In this work, Andrei A. An apocryphon that has been preserved in Old Slavonic literature. Andrei A. ;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. From Publisher. 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 thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Ab. ' Jarl E. 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 possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 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. 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 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. Angel Number 6. Jehoel. The curses imposed on the fallen angel are often seen as having cultic significance. To secure Abraham’s celestial tour, the Deity. 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’s appearance also reveal his connections with the priestly offi ce. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. 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. the angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. Abraham describes the angel as a celestial choirmaster. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theRecently, scholar Andrei Orlov* uploaded a paper to Academia. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. See Full. 7777 Angel Number. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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 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. 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. This quality the rabbis ascribed to Metatron (Sanh. and thus refers to the birdlike body of Yahoel. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn 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. 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 . 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. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. The curses imposed on the fallen angel are often seen as having cultic significance. Angel Number 99. ' Jarl E. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. He taught the Torah to Abraham and guided him on Earth and in Heaven. The curses imposed on the fallen angel are often seen as having cultic significance. in English and Yaoel. To secure Abraham’s celestial tour, the Deity. ^ Such transference ofthe kâbôd. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theEnter the email address you signed up with and we'll email you a reset link. Recall that, in Apoc. 28. Abstract. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAndrei A. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. body was. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. 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. 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. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. He functions as the agent of God in the creation, acts as. 10:17) charged to restrain. 2 . Dressed in purple garments, he. 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). 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. The second cluster is situated in Apoc. ;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)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. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties (chapters 9–11). 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. His excellent article made me think of how such issues may also be found in the Book of Mormon. 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. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. The text defines him as the Singer of the Eternal One (Apoc. . celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. ' Jarl E. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. We also encounter the angel of the Lord four times in the book of Judges. There is plenty of evidence in the Apocalypse of. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The 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. 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. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. Zakum: an angel of prayer. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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). He taught the Torah to Abraham and guided him on Earth and in Heaven. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. 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 . Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. Notes: I have mixed feelings about this chapter. The Yahoel merger seems to confirm this theory. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. Another legend states that God himself named him so, out of affection. He functions as the agent of God in the creation, acts as. He functions as the agent of God in the creation, acts as. 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. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. Yahoel and Jesus. In “The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham”, Israel Knohl (Hebrew University of Jerusalem) sketches a portrait of Yahoel based on a variety of sources, such as the Old Testament, the literature of Qumran and, especially, the Apocalypse of Abraham. The Apocalypse of MOSES also names an archangel Joel. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. ^ Such transference ofthe kâbôd. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 2 Azazel; 4. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. He is also associated with divine wisdom and justice, making him an important figure. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. 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 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. 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. 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. Making him the most. 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 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. 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. 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. 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. 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)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ' Jarl E. . 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. 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. In Metatron’s lore, this mediatorial office of the chief angelic. Ab. While Yahoel and Abraham ascend to the celestial Holy of Holies, the main antagonist of the story, the fallen angel Azazel, is banished into a super-nal wilderness. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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 of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). According to this, Abraham's sacrifice of the animals ( Genesis 15) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. 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. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. According to this, Abraham's sacrifice of the animals ( Genesis 15) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. He functions as the agent of God in the creation, acts as. 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. angel’s appearance also reveal his connections with the priestly offi ce. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. appoints Yahoel to be his ángelus interpres. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. angel’s appearance also reveal his connections with the priestly offi ce. ^ Such transference ofthe kâbôd. 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. More notably, in Apoc. 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 angel Yahoel, Abraham’s heavenly pedagogue, relays the rites of celestial priestly praxis, which culminate in the service in the heavenly Holy of Holies. ^ Such transference ofthe kâbôd. 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. 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. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. The text defines him as the Singer of the Eternal One (Apoc. ' Jarl E. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. According to this, Abraham's sacrifice of the animals (Gen. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The author traces the connection and continuity between the legends about the angels Yahoel and Enoch-Metatron in the Jewish and early Christian tradition, as. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. the angel’s appearance also reveal his connections with the priestly offi ce. Guardian Angel Jehoel is one of the. 6666 Angel Number. The text defines him as the Singer of the Eternal One (Apoc. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. 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. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden The angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 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. 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. 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. 12:4). Angel is a demon in the series. This quality the rabbis ascribed to Metatron (Sanh. In our study of the Yahoel tradition we have already noticed that, in Jewish mystical lore, the Torah was often conceived as the Name of God. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. The Nourishment of Azazel. Yahoel introduces himself. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in chapter 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. ' Jarl E. 222 Angel number love. He functions as the agent of God in the creation, acts as. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. 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. and thus refers to the birdlike body of Yahoel. As Jehoel, he is a heavenly choirmaster. To secure Abraham’s celestial tour, the Deity. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. Reflecting on this utterance of the great angel. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. 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 further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 8 . Ab. ^ Such transference ofthe kâbôd. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ' Jarl E. 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. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. 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. $125. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. That means this person must also align to the Davidic Covenant and to the Holy Ghost. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). ' Jarl E. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)More notably, in Apoc. An apocryphon that has been preserved in Old Slavonic literature. Scholem also links Yahoel with Michael. Ab. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. He functions as the agent of God in the creation, acts as. 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. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. An apocryphon that has been preserved in Old Slavonic literature. 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 theAn apocryphon that has been preserved in Old Slavonic literature. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahel. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ISBN: 9783161554476. 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. Later in the text, it is revealed that Azazel was the serpent in the Garden of Eden, described as a "serpent in form, but having hands and feet like a man, and. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 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. 12:4). 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. 8. 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. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. 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. Yahoel: guide and guardian; a seraph. 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 this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. 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. 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 . Ab. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 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. and thus refers to the birdlike body of Yahoel. the angel’s appearance also reveal his connections with the priestly offi ce. The curses imposed on the fallen angel are often seen as having cultic significance. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 12:4). The curses imposed on the fallen angel are often seen as having cultic significance. Guardian Angel Jehoel – also known as the angel of presence. As Jehoel, he is a heavenly choirmaster. 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 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. ;An apocryphon that has been preserved in Old Slavonic literature. 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 angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. 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. 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 term "angel" comes from the Greek word "angelos" meaning "messenger," as a translation of their name in Hebrew "Malach," this term is used both to refer to the lowest rank of angels and the. 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. 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. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. 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). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the angel’s appearance also reveal his connections with the priestly offi ce. The curses imposed on the fallen angel are often seen as having cultic significance. This quality the rabbis ascribed to Metatron (Sanh. He taught Abraham the Torah and was his guide on earth and in Paradise. The curses imposed on the fallen angel are often seen as having cultic significance. June 30, 2011 Christology, Patristics. 1 Yahoel; 4. 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.