Download PDF. Author (s) In this work, Andrei A. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. Second, the Angel of the Lord knew Hagar was with child, that the child. 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. 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. Ab. and thus refers to the birdlike body of Yahoel. 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. 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. To secure Abraham’s celestial tour, the Deity. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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. 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. 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. 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). Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Ab. ^ Such transference ofthe kâbôd. 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. 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 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. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen 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 thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. Reflecting on this utterance of the great angel. Making him the most. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Ab. 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. In this work, 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. Apoc. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. 2. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. Azazel attempts to discourage Abraham from ascending. ;An apocryphon that has been preserved in Old Slavonic literature. Apocalypse of Abraham; event. ) 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. 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. McClellan Categories:. 6666 Angel Number. 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. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. 12:4). ^ Such transference ofthe kâbôd. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. Abr. and thus refers to the birdlike body of Yahoel. He functions as the agent of God in the creation, acts as. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. Ab. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. 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 nearer to God, or perhaps as a manifestation of the power of God. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on. He taught the Torah to Abraham and guided him on Earth and in Heaven. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The curses imposed on the fallen angel are often seen as having cultic significance. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). 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. 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. Ab. 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. the angel’s appearance also reveal his connections with the priestly offi ce. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. the angel’s appearance also reveal his connections with the priestly o ce. 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. 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. 00 From Publisher Review Author (s) In this work, Andrei A. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He taught Abraham the Torah and was his guide on earth and in Paradise. Yahoel introduces himself. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. 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. ^ Such transference ofthe kâbôd. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the angel’s appearance also reveal his connections with the priestly offi ce. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ' Jarl E. An apocryphon that has been preserved in Old Slavonic literature. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. He is an associate of Michael (Apoc. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Abraham describes the angel as a celestial choirmaster. Ab. Abr. This angel’s name was inscribed on the fourth pentacle of the moon. To secure Abraham’s celestial tour, the Deity. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. 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. Yahoel's prediction about the birds is ful- filled in Apoc. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of the divine Name, provides an important conceptual key not only for elucidating the evolution of the Metatron tradition, but also for understanding the origins of the distinctive aural ideology prominent in early Jewish. the angel Yahoel. ^ Such transference ofthe kâbôd. 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. Yahoel and Jesus. ) 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. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. 8 . 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. $125. This quality the rabbis ascribed to Metatron (Sanh. Young. Definition of jehoel in the Definitions. 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. 3 The wardrobe of the angel also appears wondrous. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. 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. As the angel nearer to God, or perhaps as a manifestation of the power of God himself, Yahoel is said to be also the heavenly choirmaster, the. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. These characteristics are peculiar to a number of biblical characters in the apocrypha. 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. 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. Making him the most powerful angel ever beyond any other. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. E. Also, this statement is very similar to what God told Abraham (Genesis 15:5). An apocryphon that has been preserved in Old Slavonic literature. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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 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. He functions as the agent of God in the creation, acts as. It took longer than I wanted and I'm not terribly happy with it. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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 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. 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. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. (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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. . Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 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. 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 theLed by an Angel from on High. 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. ^ Such transference ofthe kâbôd. An apocryphon that has been preserved in Old Slavonic literature. ;An apocryphon that has been preserved in Old Slavonic literature. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel's name is commonly. 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. To secure Abraham’s celestial tour, the Deity. Jehoel. Ab. angel’s appearance also reveal his connections with the priestly offi ce. 12:4). Review. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. 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. Further, along the way, the seer learnslogical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. Jaoel the. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. and a face resembling chryso lite. There is plenty of evidence in the Apocalypse of. 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. Things just seemed to get out of control and now they were just along for the ride. 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. 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 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. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. To secure Abraham’s celestial tour, the Deity. Andrei A. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. 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 text defines him as the Singer of the Eternal One (Apoc. 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. In this work, Andrei A. 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. 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. 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. 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 theangel Yahoel as a celestial guide of the exalted patriarch. Ab. the angel’s appearance also reveal his connections with the priestly offi ce. 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. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. ' Jarl E. Angel Number 99. In this work, Andrei A. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel wasn’t entirely sure when they became so invested in this. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. He functions as the agent of God in the creation, acts as. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theLater, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those in the name of Yahweh. That means this person must also align to the Davidic Covenant and to the Holy Ghost. Scholem also links Yahoel with Michael. Gruenwald points to the fact that the name Yahoel occurs as one of Metatron’s names not only in the list of the seventy names of Metatron but also in the Aramaic incantation bowls. 12:4). He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. What then is the relationship between Yahoel and Metatron, and why would a group choose to ascribe the name-angel role of Exod 23:21 to Metatron, rather than the existing and obvious Yahoel? The answer is that Yahoel appears only sparingly in Jewish literature of. 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. 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. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. Main article: Apocalypse of Abraham. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The curses imposed on the fallen angel are often seen as having cultic significance. in English and Yaoel. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. 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. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. israel knohl. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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). ' Jarl E. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. He is also associated with divine wisdom and justice, making him an important figure. Yahoel or Jehoel (Hebrew יהואל, also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the Siege of Jerusalem (70). 12:4). Recall that, in Apoc. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Zakum: an angel of prayer. net dictionary. 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 theEnter the email address you signed up with and we'll email you a reset link. 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. Meaning of jehoel. Dressed in purple garments, he. 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)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 first one is found in Apoc. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty daysPutting reproach and shame on Azazel in Apoc. Reflecting on this utterance of the great angel. 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. An apocryphon that has been preserved in Old Slavonic literature. 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. The Nourishment of 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 theAndrei A. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Yahoel and Jesus in the Apocalypse of Abraham. D. Angel Number 33. The curses imposed on the fallen angel are often seen as having cultic significance. ”. 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. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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 Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 142 In his view, the second Metatron is linked to Yahoel. 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. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of theKippur. The curses imposed on the fallen angel are often seen as having cultic significance. To secure Abraham’s celestial tour, the Deity. Further, along the way, the seer learns;An apocryphon that has been preserved in Old Slavonic literature. 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. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. Abraham mentions Guardian Angel Jehoel as Yahoel. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. 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. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. The curses imposed on the fallen angel are often seen as having cultic significance. In this work, Andrei A. Things just seemed to get out of control and now they were just along for the ride. YahrameelHe gave me the scepter and instructed me to sit on the great throne. 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. ^ Such transference ofthe kâbôd. Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. 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. Ab. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Angel Number 222. 53b),. 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. See Full. 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. ^ Such transference ofthe kâbôd. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. The curses imposed on the fallen angel are often seen as having cultic significance. The Yahoel merger seems to confirm this theory. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc.