^ Such transference ofthe kâbôd. 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 theKippur. ”1 The gravity of this internal armament becomes even more apparent in the next verse, where Yahoel explains that this. 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. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. 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. He taught the Torah to Abraham and guided him on Earth and in Heaven. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. body was. 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. 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. It. Which is considered one of Metatron’s names also. 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. He functions as the agent of God in the creation, acts as. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. 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. 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. 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. 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. 10:17). and thus refers to the birdlike body of Yahoel. In Apoc. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He functions as the agent of God in the creation, acts as. Making him the most. 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. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. 28. 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. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. To secure Abraham’s celestial tour, the Deity. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. Things just seemed to get out of control and now they were just along for the ride. 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. Ab. 2. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Yahoel's prediction about the birds is ful- filled in Apoc. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. 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. Yahoel's prediction about the birds is ful- filled in Apoc. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. 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. 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 . 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. 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 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. An apocryphon that has been preserved in Old Slavonic literature. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. 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. Yahrameel In occult lore a In this article, I will link Jahoel to the name of the Angel of the Lord. More notably, in Apoc. ' Jarl E. ' Jarl E. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. He functions as the agent of God in the creation, acts as. 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. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. 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 (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. The term "angel" comes from the Greek word "angelos" meaning "messenger," as a translation of their name in Hebrew "Malach," this term is used both to refer to the lowest rank of angels and the. 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. 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. It took longer than I wanted and I'm not terribly happy with it. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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). An apocryphon that has been preserved in Old Slavonic literature. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries CE, unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. In this work, Andrei A. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. YahrameelHe gave me the scepter and instructed me to sit on the great throne. 4444 Angel Number. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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 text defines him as the Singer of the Eternal One (Apoc. The Nourishment of Azazel. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. he curses imposed on the fallen angel are oten seen as having cultic signiicance. 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). 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. Reflecting on this utterance of the great angel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. To secure Abraham’s celestial tour, the Deity. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. ” 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. ^ Such transference ofthe kâbôd. Abraham mentions Guardian Angel Jehoel as Yahoel. To secure Abraham’s celestial tour, the Deity. 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. 12:4). Yahoel introduces himself as a being possessed of the power of the Ineffable Name. 12:4). 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 . Yahoel wasn’t entirely sure when they became so invested in this. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. 2 Azazel; 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. On this connection, see Fossum, Name of God, 318. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. D. ' Jarl E. ' Jarl E. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. 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. Andrei A. ' Jarl E. 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. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 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. ^ Such transference ofthe kâbôd. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He functions as the agent of God in the creation, acts as. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. Download PDF. 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. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. israel knohl. 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. Guardian Angel Jehoel – also known as the angel of presence. Also, this statement is very similar to what God told Abraham (Genesis 15:5). One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). Angel is a demon in the series. net dictionary. He functions as the agent of God in the creation, acts as. 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. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. Another legend states that God himself named him so, out of affection. Ab. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. While Yahoel and Abraham ascend to the celestial Holy of Holies, the main antagonist of the story, the fallen angel Azazel, is banished into a super-nal wilderness. Jaoel (Joel, Yahoel, Yahoel Yah) Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theRecently, scholar Andrei Orlov* uploaded a paper to Academia. Abr. Apocalypse of Abraham; event. ;An apocryphon that has been preserved in Old Slavonic literature. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. ^ Such transference ofthe kâbôd. Angel Number 6. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Yahoel's name is commonly. 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 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. The author argues that the Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. 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. Ab. The text defines him as the Singer of the Eternal One (Apoc. 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. Abr. 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. angel’s appearance also reveal his connections with the priestly offi ce. On this basis developed Jewish and Christian conceptions of the angelic mediators of the Name, mediators between God and the world, such as the archangel Michael, the “Angel of the Lord” or Yahoel, Son of Man in 1 Enoch. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom 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. 1 In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice. 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). 6666 Angel Number. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. In particular, ch. 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Another legend states that God himself named him so, out of affection. 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. The text defines him as the Singer of the Eternal One (Apoc. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). 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. Andrei A. 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. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The second cluster is situated in Apoc. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Jaoel the. 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. Yahoel's name. 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. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. 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. 28. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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)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. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Ab. Things just seemed to get out of control and now they were just along for the ride. 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. 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 name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. Scholem also links Yahoel with Michael. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). And the angel took the two birds. 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. The argument is that Jews of the Second Temple period had no problem in attributing the. 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. Yahoel and Jesus in the Apocalypse of Abraham. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. It can also refer to the dwelling of God among the people of Israel (other senses are also. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. 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. 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. Angel Number 77. ) 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ, 169; Tuebingen: Mohr Siebeck, 2017) ISBN 978-3-16-155448-3 In this work, Andrei A. He functions as the agent of God in the creation, acts as. Yahel. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. 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. Author (s) In this work, Andrei A. 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. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Andrei A. The phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. Definition of jehoel in the Definitions. 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. The two angels that accompanied Yahoel are also referred both as “Men” and as “Angels” (12:9,31)22. 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. In this work, Andrei A. 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. Andrei Orlov. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. xv. 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. The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Himmelfarb reminds us that the purple of Yahoel’s robe betrays 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. 3 The wardrobe of the angel also appears wondrous. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Angel Number 222. Azazel attempts to discourage Abraham from ascending. To secure Abraham’s celestial tour, the Deity. 38b), so in the Apocalypse Jahoel is being fused with Metatron. In this work, Andrei A. ;An apocryphon that has been preserved in Old Slavonic literature. xv. 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. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. He is an associate of Michael (Apoc. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. (Chapters 9–11)"In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. In this article, I will link Jahoel to the name of the Angel of the Lord. 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. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. 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. 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. ;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. Further, along the way, the seer learnsThere, Abraham’s mentor, the angel Yahoel, warns his apprentice about the antagonist’s unusual weapon by uttering the following words: “Whatever he says to you, answer him not, lest his will (воля его) affect you. . 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 Yahoel merger seems to confirm this theory. The text defines him as the Singer of the Eternal One (Apoc. 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. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. and thus refers to the birdlike body of Yahoel. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. angel Yahoel as a celestial guide of the exalted patriarch. The curses imposed on the fallen angel are often seen as having cultic significance. the angel’s appearance also reveal his connections with the priestly offi ce. The curses imposed on the fallen angel are often seen as having cultic significance. 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. In Metatron’s lore, this mediatorial office of the chief angelic. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. He functions as the agent of God in the creation, acts as. As Jehoel, he is a heavenly choirmaster. ) 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. ^ Such transference ofthe kâbôd. He is an associate of Michael (Apoc. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. 12:4). Yahoel (Hebrew יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. 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. ' Jarl E. Notes: I have mixed feelings about this chapter. 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 light of this connection, it is intriguing that in. According to this, Abraham's sacrifice of the animals (Gen. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 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. Metatron is one of the most prominent angels in Christianity, and is often mentioned in the book of Enoch. 36 In Hekhalot literature, the Name occupies a very similar role to that of some specimens of aural apocalypticism, including the Apocalypse of Abraham, in which the embodied divine Name in the form of the great angel Yahoel serves as a conceptual center of the narrative. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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 the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. 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);An apocryphon that has been preserved in Old Slavonic literature.