In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 2 Azazel; 4. 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. Edit. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. ^ 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. 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. 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. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. 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. 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. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. Still, I'm glad you're back. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into 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. 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. 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. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of thesome of the angel’s offices look familiar, others are not. ^ Such transference ofthe kâbôd. Ab. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. israel knohl. (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. Yahoel introduces himself as a being "whose name is like unto 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. edu, entitled “The Curses of Azazel”. 8888 Angel Number. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Download PDF. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. He functions as the agent of God in the creation, acts as. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. in English and Yaoel. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. An apocryphon that has been preserved in Old Slavonic literature. In this work, Andrei A. The text defines him as the Singer of the Eternal One (Apoc. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Andrei A. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. Yahrameel In occult lore a great angel. 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. Angel Number 77. He functions as the agent of God in the creation, acts as. 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. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theCheck out the new look and enjoy easier access to your favorite featuresLastly, and I think most importantly, God has given the angel particular authority because “my name is in him” (Exodus 23:21). 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The text defines him as the Singer of the Eternal One (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 the angel Yahoel as a celestial guide of the exalted patriarch. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. 12:4). Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Andrei A. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. More notably, in Apoc. ;An apocryphon that has been preserved in Old Slavonic literature. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. Recall that, in Apoc. In this work, Andrei A. See Full PDF. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". 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. 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 . 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. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. ^ Such transference ofthe kâbôd. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. Abstract. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. 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. Andrei A. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. This angel’s name was inscribed on the fourth pentacle of the moon. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Apoc. Young. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. 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. 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. Angel Number 333. 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. (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. 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. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. 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 (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. Scholem also links Yahoel with Michael. 8 The angel’s golden staff also seems to. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The text defines him as the Singer of the Eternal One (Apoc. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. He functions as the agent of God in the creation, acts as. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to 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 the Apocalypse which follows. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. ” Kulik argues that since Yahoel has “hair on his head” and also hands (he is able to hold a golden staff), it appears that “only the torso of Yahoel must be of griffinlikethe angel's appearance also reveal his connections with the priestly office. The Apocalypse of MOSES also names an archangel Joel. That means this person must also align to the Davidic Covenant and to the Holy Ghost. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. Second, the Angel of the Lord knew Hagar was with child, that the child. An apocryphon that has been preserved in Old Slavonic literature. In light of this connection, it is intriguing that in. 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. As Jehoel, he is a heavenly choirmaster. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. 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. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. He taught the Torah to Abraham and guided him on Earth and in Heaven. Andrei A. To secure Abraham’s celestial tour, the Deity. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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 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-An apocryphon that has been preserved in Old Slavonic literature. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. In this article, I will link Jahoel to the name of the Angel of the Lord. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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 thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. 13:7–14). ' Jarl E. Yahoel and Jesus in the Apocalypse of Abraham. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Another legend states that God himself named him so, out of affection. Ab. Further, along the way, the seer learnsLater, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those in the name of Yahweh. An apocryphon that has been preserved in Old Slavonic literature. 142 In his view, the second Metatron is linked to Yahoel. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. An apocryphon that has been preserved in Old Slavonic literature. To secure Abraham’s celestial tour, the Deity. 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. The two angels that accompanied Yahoel are also referred both as “Men” and as “Angels” (12:9,31)22. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The curses imposed on the fallen angel are often seen as having cultic significance. ' Jarl E. 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. 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. 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. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. Jaoel (Joel, Yahoel, Yahoel Yah) Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. Ab. It. ^ Such transference ofthe kâbôd. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. 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). celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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 the;An apocryphon that has been preserved in Old Slavonic literature. ' Jarl E. 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. Things just seemed to get out of control and now they were just along for the ride. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. On this connection, see Fossum, Name of God, 318. 8 The angel’s golden staff also seems to have a sacerdotal meaning, 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. ) 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. 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. ^ Such transference ofthe kâbôd. 00 From Publisher Review Author (s) In this work, Andrei A. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. xv. 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. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. Ab. ”. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. In this work, Andrei A. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. 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. appoints Yahoel to be his ángelus interpres. As for the Abrahamic descent of Yahoel, I think that an inspection of the biblical context of Yahoel speech in chapter 10 and the descrip-tion of his deeds in chapter 18:8-11 can attest to the fact that Yahoel is a mixture of an angel. He is an associate of Michael (Apoc. 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. . 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. ' Jarl E. Yahel. 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. Jehoel. Main article: Apocalypse of Abraham. 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 . He functions as the agent of God in the creation, acts as. קֶרֶב). It seems probable that the figures of Yahoel and Metatron developed separately but that, some time later, Metatron absorbed the identity of the initially independent angel Yahoel—“a hypostasis or personification of the Tetragrammaton” (116). Making him the most powerful angel ever beyond any other. To secure Abraham’s celestial tour, the Deity. In this second book, Angels of the Lord, Apostle Dr. 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. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. 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. and thus refers to the birdlike body of 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 Jerusalem . 12:4). The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". The text defines him as the Singer of the Eternal One (Apoc. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Further, along the way, the seer learnscelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. The Nourishment of Azazel. 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. 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 . 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. 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 response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ;An apocryphon that has been preserved in Old Slavonic literature. June 30, 2011 Christology, Patristics. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Or if you are new here, that you made it this far. 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. ;An apocryphon that has been preserved in Old Slavonic literature. ISBN: 9783161554476. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 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. " 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. 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. 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 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe angel’s appearance also reveal his connections with the priestly offi ce. ;An apocryphon that has been preserved in Old Slavonic literature. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Yahoel wasn’t entirely sure when they became so invested in this. 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 Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. 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. Metatron is one of the most prominent angels in Christianity, and is often mentioned in the book of Enoch. D. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe angel’s appearance also reveal his connections with the priestly offi ce. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. ' Jarl E. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. 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. 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). 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-In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Published By: Mohr Siebeck. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Ab. In Metatron’s lore, this mediatorial office of the chief angelic. 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. To secure Abraham’s celestial tour, the Deity. Ab. 00. 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. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. Knohl’s con- clusions suggest answers to questions 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. Himmelfarb reminds us that the purple of Yahoel’s robe betrays con-nections to one of the colors of the high-priestly garments of Exodus 28. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Scholem also links Yahoel with Michael. 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. 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. Azazel attempts to discourage Abraham from ascending. As Jehoel, he is a heavenly choirmaster. Dressed in purple garments, he. 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 the Apocalypse which follows. He functions as the agent of God in the creation, acts as. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. Review. Andrei A. Notes: I have mixed feelings about this chapter. Exodus 23:20-23. 3 The wardrobe of the angel also appears wondrous. 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. 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. 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. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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. ' Jarl E. 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. 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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 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. The text defines him as the Singer of the Eternal One (Apoc. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. 2 . Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. " 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. Andrei A. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Also, this statement is very similar to what God told Abraham (Genesis 15:5). 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. Reflecting on this utterance of the great angel, Robert Helm sees its connection to the Yom Kippur settings by proposing that “the transference of Abraham’s corruption to Azazel. 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. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his.