He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. ' Jarl E. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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. " 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. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. Published: August 2017. The curses imposed on the fallen angel are often seen as having cultic significance. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden:. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. In this work, Andrei A. v. Ab. In . celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He is an associate of Michael (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);An apocryphon that has been preserved in Old Slavonic literature. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The curses imposed on the fallen angel are often seen as having cultic significance. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). 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. 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. 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 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 . D. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. See Full PDF. In this second book, Angels of the Lord, Apostle Dr. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Reflecting on this utterance of the great angel. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel. To secure Abraham’s celestial tour, the Deity. ) 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. 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. Ab. 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)More notably, in Apoc. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. 13:2 And I waited for [the time of] the evening offering. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel introduces himself as a being possessed of the power of the Ineffable. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. Andrei Orlov. ) 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. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. 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. 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. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. Angel Number 6. 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. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ;An apocryphon that has been preserved in Old Slavonic literature. ^ Such transference ofthe kâbôd. He is an associate of Michael (Apoc. body was. In this work, Andrei A. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. Yahoel wasn’t entirely sure when they became so invested in this. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. Angel Yahoel: The Singer of the Eternal One an excerpt from A. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. The Apocalypse is somewhat of a midrashic commentary on Genesis 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. Andrei A. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. 8. 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 theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Further, along the way, the seer learnsAn 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 theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). Yahoel's prediction about the birds is ful- filled in Apoc. Andrei A. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel (Apocalypse of Abraham) is the mighty angel of God possessed of the absolute power of the Ineffable Name of God; "whose name is like unto that of God Himself" and the manifestation of God's own Power. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Andrei A. 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. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. The Nourishment of Azazel. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. He functions as the agent of God in the creation, acts as. the angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Yahoel (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. 6666 Angel Number. 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. These characteristics are peculiar to a number of biblical characters in the apocrypha. 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 is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. xv. It can also refer to the dwelling of God among the people of Israel (other senses are also. Angel An Archive of Our Own, a project of the Organization for Transformative Works The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He functions as the agent of God in the creation, acts as. 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 . 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. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. In this work, Andrei A. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 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’s appearance also reveal his connections with the priestly offi ce. See Full. In this work, Andrei A. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. 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 theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In this work, Andrei A. 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. ”1 The gravity of this internal armament becomes even more apparent in the next verse, where Yahoel explains that this. 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. Scholem also links Yahoel with Michael. ' Jarl E. 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. net dictionary. 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). the angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. Are Angels real, do they exist today, have they names like humans? In the second volume of this book series you find more answers you never dared to asked other believers. Angel Number 222. 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. Which is considered one of Metatron’s names also. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of theYahoel or Jehoel (Hebrew: יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. ' Jarl E. ' 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. 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. 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 theEnter the email address you signed up with and we'll email you a reset link. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He functions as the agent of God in the creation, acts as. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Guardian Angel Jehoel – also known as the angel of presence. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ' Jarl E. According to this, Abraham's sacrifice of the animals (Gen. He functions as the agent of God in the creation, acts as. An apocryphon that has been preserved in Old Slavonic literature. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. The text defines him as the Singer of the Eternal One (Apoc. 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. 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 text defines him as the Singer of the Eternal One (Apoc. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. xv. 13:4 And the impure bird spoke to me and said, ―What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food of men. 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. Metatron is one of the most prominent angels in Christianity, and is often mentioned in the book of Enoch. 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. In Apoc. 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. 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. 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. Zakum: an angel of prayer. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). Ab. In this sacerdotal depiction, the main angelic pro-tagonist of the story, the angel Yahoel, appears to be understood as the heavenly high priest, while the main antagonist of the text, the fallen angel Azazel, as the eschatological scapegoat. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahrameel In occult lore a In this article, I will link Jahoel to the name of the Angel of the Lord. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. The curses imposed on the fallen angel are often seen as having cultic significance. He functions as the agent of God in the creation, acts as. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". This quality the rabbis ascribed to Metatron (Sanh. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on. ^ 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. Meaning of jehoel. 38b), so in the Apocalypse Jahoel is being fused with Metatron. xv. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. He functions as the agent of God in the creation, acts as. Ab. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 10:9–10, Yahoel says that God appointed him to rule not only over the living creatures of the divine thronecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. 3 The wardrobe of the angel also appears wondrous. 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. 4444 Angel Number. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. ' Jarl E. Jahoel is the name of the Angel of the Lord. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. in English and Yaoel in French) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). Yahoel (Hebrew יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old. 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. ^ Such transference ofthe kâbôd. angel’s appearance also reveal his connections with the priestly offi ce. 12:4). The curses imposed on the fallen angel are often seen as having cultic significance. He taught the Torah to Abraham and guided him on Earth and in Heaven. To secure Abraham’s celestial tour, the Deity. To secure Abraham’s celestial tour, the Deity. ^ Such transference ofthe kâbôd. 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 the Apocalypse which follows. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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 angel of the Lord here describes Himself as “the God of your father, the God of Abraham, the God of Isaac and the God of Jacob. 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 charged to restrain Leviathan and destroy idolaters . 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. Author (s) In this work, Andrei A. Angel Number 99. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He is also associated with divine wisdom and justice, making him an important figure. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 142 In his view, the second Metatron is linked to Yahoel. 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. 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. As Jehoel, he is a heavenly choirmaster. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Also, this statement is very similar to what God told Abraham (Genesis 15:5). and a face resembling chryso lite. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. ISBN: 9783161554476. 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. Second, the Angel of the Lord knew Hagar was with child, that the child. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his physique: The appearance of the griffin's (Hozyezo) I I . The text defines him as the Singer of the Eternal One (Apoc. 8 . 2 The wardrobe of the angel also appears wondrous. the angel’s appearance also reveal his connections with the priestly offi ce. 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. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). 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 functions as the agent of God in the creation, acts as. 00 From Publisher Review Author (s) In this work, Andrei A. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 15:2-4, where the seer and his angelic guide are depicted as traveling on the wings ofthe pigeon and the turtledove: And the angel took me with hisrighthand and set me on therightwing ofthe pigeon and he himself sat on the left wing of the turtledove, since they both were neither. An apocryphon that has been preserved in Old Slavonic literature. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. Reflecting on this utterance of the great angel. 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. Angel Yahoel: The Singer of the Eternal One an excerpt from A. ^ Such transference ofthe kâbôd. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theWhile some of the angel’s offices look familiar, others are not. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-This creature, named in the apocalypse as the angel Yahoel, ba es the seer's imagination with his enigmatic appearance. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. Andrei A. the angel’s appearance also reveal his connections with the priestly offi ce. 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 author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. 222 Angel number love. Notes: I have mixed feelings about this chapter. 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. 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. Ab. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. To secure Abraham’s celestial tour, the Deity. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. He functions as the agent of God in the creation, acts as. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. ;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 griffinlike the angel's appearance also reveal his connections with the priestly office. 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 curses imposed on the fallen angel are often seen as having cultic significance. Yahel. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThis angel’s name was inscribed on the fourth pentacle of the moon. In 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. According to this, Abraham's sacrifice of the animals (Gen. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. 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. 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. . Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. This quality the rabbis ascribed to Metatron (Sanh. Yahoel and Jesus in the Apocalypse of Abraham. The curses imposed on the fallen angel are often seen as having cultic significance. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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. 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 Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. Scholem also links Yahoel with Michael. 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 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 curses imposed on the fallen angel are often seen as having cultic significance. ^ Such transference ofthe kâbôd. ' Jarl E. ^ Such transference ofthe kâbôd. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. The curses imposed on the fallen angel are often seen as having cultic significance. ' Jarl E. Things just seemed to get out of control and now they were just along for the ride. 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. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. Abr. ' Jarl E. The Angel of the Covenant. Metatron; to Yahoel. 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.