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. This quality the rabbis ascribed to Metatron (Sanh. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Jaoel the. On this connection, see Fossum, Name of God, 318. 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. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. 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. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. Yahoel's prediction about the birds is ful- filled in Apoc. Zakum: an angel of prayer. 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 . 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. ' Jarl E. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the;An apocryphon that has been preserved in Old Slavonic literature. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. This quality the rabbis ascribed to Metatron (Sanh. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. 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. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. 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 (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The first one is found in Apoc. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. 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. An apocryphon that has been preserved in Old Slavonic literature. ^ Such transference ofthe kâbôd. He functions as the agent of God in the creation, acts as. From Publisher. Abr. 00 From Publisher Review Author (s) 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 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 taught Abraham the Torah and was his guide on earth and in Paradise. Abraham describes the angel as a celestial choirmaster. Ab. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel. He functions as the agent of God in the creation, acts as. In this work, Andrei A. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. Himmelfarb reminds us that the p urple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. He functions as the agent of God in the creation, acts as. Yahoel wasn’t entirely sure when they became so invested in this. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Zagzagel: angel of the burning bush. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. 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. To secure Abraham’s celestial tour, the Deity. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. 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. 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. Young. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. It. In this work, Andrei A. 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. 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. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. See Full. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Jahoel is the name of the Angel of the Lord. 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. An apocryphon that has been preserved in Old Slavonic literature. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. Ab. These characteristics are peculiar to a number of biblical characters in the apocrypha. Angel Number 7. Meaning of jehoel. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. 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. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. ' Jarl E. angel’s appearance also reveal his connections with the priestly offi ce. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 13:4 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. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a goldenThe angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Ab. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. See Full PDF. 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. ISBN: 9783161554476. The text defines him as the Singer of the Eternal One (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. 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. YahrameelHe gave me the scepter and instructed me to sit on the great throne. ' Jarl E. Angel Yahoel: The Singer of the Eternal One an excerpt from A. 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. . 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. ;An apocryphon that has been preserved in Old Slavonic literature. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. 7777 Angel Number. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. ^ Such transference ofthe kâbôd. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. Ab. In this work, Andrei A. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. The curses imposed on the fallen angel are often seen as having cultic significance. 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 . Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn the Apocalypse of Abraham, a Jewish pseudepigraphon written in the rst centuries CE, the reader encounters an eschatological reinterpretation of the chief sacerdotal event of the Jewish tradition, namely, the Yom Kippur ceremony. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Andrei A. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. (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. 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. 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. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. Ab. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. 2 The wardrobe of the angel also appears wondrous. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. According to this, Abraham's sacrifice of the animals (Gen. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. 8 . 4. edu, entitled “The Curses of Azazel”. Ab. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theAndrei A. 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 introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. ' Jarl E. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. In this work, Andrei A. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. The author argues that the Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Abr. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. the angel’s appearance also reveal his connections with the priestly offi ce. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. Recall that, in Apoc. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. 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. According to this, Abraham's sacrifice of the animals (Gen. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 10:9–10, 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. He functions as the agent of God in the creation, acts as. Ab. 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. 12:4). Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009). 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. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. Yahrameel In occult lore a In this article, I will link Jahoel to the name of the Angel of the Lord. 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. 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. Ab. 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. 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. 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. 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. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. During this ascent, God assists the seer, appointing the great angel Yahoel to be the patriarch's companion on this dangerous trip into the upper realm. event. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. His excellent article made me think of how such issues may also be found in the Book of Mormon. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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 theRecently, scholar Andrei Orlov* uploaded a paper to Academia. 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. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. He functions as the agent of God in the creation, acts as. . He functions as the agent of God in the creation, acts as. . The curses imposed on the fallen angel are often seen as having cultic significance. 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). The text describes him as a composite pteromorphic be ing with a body shining like sapphire. 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. 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 thethe 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. Andrei Orlov. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 Yahoel merger seems to confirm this theory. The curses imposed on the fallen angel are often seen as having cultic significance. 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. ' Jarl E. Angel Number 33. Further, along the way, the seer learns;An apocryphon that has been preserved in Old Slavonic literature. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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 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. 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)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. 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. 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. Andrei A. He taught the Torah to Abraham and guided him on Earth and in Heaven. Ab. More than a few people who argue against the deity of Christ have pointed to the angel Yahoel from the Apocalypse of Abraham as an example of a creature who can bear the divine name without being God. 1 Yahoel; 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. An apocryphon that has been preserved in Old Slavonic literature. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-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 theLed by an Angel from on High. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. He functions as the agent of God in the creation, acts as. He is an associate of Michael (Apoc. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Download PDF. 8888 Angel Number. In this article, I will link Jahoel to the name of the Angel of the Lord. . ^ Such transference ofthe kâbôd. Angel Number 99. Abraham mentions Guardian Angel Jehoel as Yahoel. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. in English and Yaoel. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. 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. 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. ^ Such transference ofthe kâbôd. 12:4). 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. He functions as the agent of God in the creation, acts as. ;An apocryphon that has been preserved in Old Slavonic literature. 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. 3 The wardrobe of the angel also appears wondrous. To secure Abraham’s celestial tour, the Deity. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. ” 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. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. In Metatron’s lore, this mediatorial office of the chief angelic. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. D. ^ Such transference ofthe kâbôd. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). 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. Main article: Apocalypse of Abraham. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ^ Such transference ofthe kâbôd. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 21:1– 6, where Abraham beholds Leviathan in his vision and learns about the monster’s pivotal role as the foundation of the universe. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. קֶרֶב). 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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 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. 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. Ab. ;An apocryphon that has been preserved in Old Slavonic literature. 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 . 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. 28. In this work, Andrei A. ' 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Or if you are new here, that you made it this far. Review. Things just seemed to get out of control and now they were just along for the ride. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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 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. 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 theEnter the email address you signed up with and we'll email you a reset link. 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. 10:17). He is an associate of Michael charged to restrain Leviathan and destroy idolaters . ^ Such transference ofthe kâbôd. We also encounter the angel of the Lord four times in the book of Judges. 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. 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. 5555 Angel Number. 8 . 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. ;An apocryphon that has been preserved in Old Slavonic literature. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. Edit. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In Apoc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Dressed in purple garments, he. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that 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. Yahoel and Jesus. Yahoel introduces himself as a being possessed of the power of the Ineffable. the angel’s appearance also reveal his connections with the priestly offi ce. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Angel Number 333. 222 Angel number love. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. 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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theangel Yahoel as a celestial guide of the exalted patriarch. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. angel Yahoel as a celestial guide of the exalted patriarch. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. 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. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. More notably, in Apoc. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Ab. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 12:4). 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. 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. 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. 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. 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. Second, the Angel of the Lord knew Hagar was with child, that the child. ;An apocryphon that has been preserved in Old Slavonic literature. 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 particular, ch. To secure Abraham’s celestial tour, the Deity. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. ' Jarl E. In this second book, Angels of the Lord, Apostle Dr. 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. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. McClellan Categories:. 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. An apocryphon that has been preserved in Old Slavonic literature. ”.