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. Or if you are new here, that you made it this far. 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. 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;An apocryphon that has been preserved in Old Slavonic literature. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. The curses imposed on the fallen angel are often seen as having cultic significance. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 38b), so in the Apocalypse Jahoel is being fused with Metatron. the angel Yahoel. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 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 functions as the agent of God in the creation, acts as. 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. 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. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. ;An apocryphon that has been preserved in Old Slavonic literature. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. In “The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham”, Israel Knohl (Hebrew University of Jerusalem) sketches a portrait of Yahoel based on a variety of sources, such as the Old Testament, the literature of Qumran and, especially, the Apocalypse of Abraham. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ^ Such transference ofthe kâbôd. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. 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). He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. event. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. An apocryphon that has been preserved in Old Slavonic literature. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. v. 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. 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. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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 . appoints Yahoel to be his ángelus interpres. Abraham describes the angel as a celestial choirmaster. ' Jarl E. 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. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theThe Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on much earlier Abraham narratives from the Hebrew Bible (or Christian Old Testament). 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. 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. 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. An apocryphon that has been preserved in Old Slavonic literature. He taught the Torah to Abraham and guided him on Earth and in Heaven. the angel’s appearance also reveal his connections with the priestly offi ce. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 (Hebrew יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old. Ab. (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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Author (s) In this work, Andrei A. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. angel’s appearance also reveal his connections with the priestly offi ce. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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 response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. ;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. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. See Full. Similarly, the control over "the threats and attacks of the reptiles" ascribed here to Yahoel. Ab. An apocryphon that has been preserved in Old Slavonic literature. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. The text defines him as the Singer of the Eternal One (Apoc. 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 . 5555 Angel Number. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)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 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. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. As Jehoel, he is a heavenly choirmaster. 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. Guardian Angel Jehoel is one of the. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. This quality the rabbis ascribed to Metatron (Sanh. Yahoel and Jesus. israel knohl. We also encounter the angel of the Lord four times in the book of Judges. ”. He functions as the agent of God in the creation, acts as. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. 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. Ab. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. 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. The Apocalypse of MOSES also names an archangel Joel. ^ Such transference ofthe kâbôd. " 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. 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 is an associate of Michael (Apoc. Angel Number 99. Yahoel's prediction about the birds is ful- filled in Apoc. 8888 Angel Number. 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. 6666 Angel Number. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. (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. ^ Such transference ofthe kâbôd. According to the book, Metatron is a heavenly scribe who serves as a bridge between Heaven and Earth, relaying information from God to humanity. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. 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. ^ Such transference ofthe kâbôd. More notably, in Apoc. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. The Angel of the Covenant. 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. 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). 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]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. 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. 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. Meaning of jehoel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The curses imposed on the fallen angel are often seen as having cultic significance. To secure Abraham’s celestial tour, the Deity. In our study of the Yahoel tradition we have already noticed that, in Jewish mystical lore, the Torah was often conceived as the Name of God. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. 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. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. Ab. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 00. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Recall that in Apocalypse of Abraham 13 Abraham is caught up in an arcane interaction between the demon Azazel and the angel Yahoel. he curses imposed on the fallen angel are oten seen as having cultic signiicance. He taught Abraham the Torah and was his guide on earth and in Paradise. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theof Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. 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. The curses imposed on the fallen angel are often seen as having cultic significance. This quality the rabbis ascribed to Metatron (Sanh. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. 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. D. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. 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 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 Exo-dus 28. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009). 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Guardian Angel Jehoel – also known as the angel of presence. 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 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. ' Jarl E. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel or Jehoel (Hebrew: יהוא) is the name of an angel in Judaism and parts of Christianity. Certain of the matters on which Jehovah had been speaking immediately before the promise of the angel, assumed that the people would assuredly come to dwell in a land very. 2 . It took longer than I wanted and I'm not terribly happy with it. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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 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). ' Jarl E. He functions as the agent of God in the creation, acts as. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. Ab. ^ Such transference ofthe kâbôd. Yahoel wasn’t entirely sure when they became so invested in this. 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. ' Jarl E. The text defines him as the Singer of the Eternal One (Apoc. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In this work, Andrei A. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Andrei A. 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. 10:17). He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Yahoel and Jesus in the Apocalypse of Abraham. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Reflecting on this u erance of the great angel, Robert Helm sees its connection to the Yom Kippur se ings by proposing that “the trans- ference of Abraham’s corruption to Azazel. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 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. 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. the angel’s appearance also reveal his connections with the priestly offi ce. To secure Abraham’s celestial tour, the Deity. 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. ' Jarl E. 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). He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Dressed in purple garments, he. ^ Such transference ofthe kâbôd. 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. Second, the Angel of the Lord knew Hagar was with child, that the child. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. To secure Abraham’s celestial tour, the Deity. Scholem also links Yahoel with Michael. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Edit. 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. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The first one is found in Apoc. Published: August 2017. 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 Orlov. 3 The wardrobe of the angel also appears wondrous. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. In this work, Andrei A. On this connection, see Fossum, Name of God, 318. 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. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Ancient Jewish interpreters also pick up on the function of the divine name as a transferable vehicle of divine agency and presence. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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 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. xv. 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 Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. 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. 12:4). In this work, Andrei A. Ab. in English and Yaoel. 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. 1 In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice. 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. 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. and thus refers to the birdlike body of Yahoel. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 13:3 And an impure bird flew down on the carcasses, and I drove it away. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 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 paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. Review. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. Yahel. 12:4). celestial 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)In this work, Andrei A. Young. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Abr. He functions as the agent of God in the creation, acts as. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. 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. ' Jarl E. 13:7–14). Angel Yahoel: The Singer of the Eternal One an excerpt from A. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. He functions as the agent of God in the creation, acts as. ' Jarl E. Andrei A. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. In this article, I will link Jahoel to the name of the Angel of the Lord. ;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. 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. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. 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. Ab. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Abr. The third chapter, “Leviathan and Yahoel,” deals with the traditions reflected in chapter 10 of the Apocalypse of Abraham, where the main angelic protagonist of the story, Yahoel, is portrayed as a restraining force over Leviathan. In Apoc. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Jaoel the. 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. ^ Such transference ofthe kâbôd. Angel is a demon in the series. 8 The angel’s golden staff also seems to. McClellan Categories:. 12:4). 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. 00 From Publisher Review Author (s) In this work, Andrei A. 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. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Andrei A. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. 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 . Yahrameel In occult lore a great angel. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. ' 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. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. ' Jarl E. 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. Angel Number 333. The curses imposed on the fallen angel are often seen as having cultic significance. Angel Number 33. Download PDF. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 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. Ab. 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. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. 8 . ^ Such transference ofthe kâbôd. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. These characteristics are peculiar to a number of biblical characters in the apocrypha. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. As he did with all the Angels, Lucifer renamed the caste of the True Archangels, giving them the name Luciferiel , obviously in his own honor as he was the only True Archangel to rebel against God ( Satanel does not count because no one knows his real caste). He is an associate of Michael (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.