Andrei A. Orlov examines the tradition about the seventh antediluvian patriarch Enoch, tracing its development from its roots in the Mesopotamian lore to the Second Temple apocalyptic texts and later rabbinic and Hekhalot materials where Enoch is often identified as the supreme angel Metatron. The first part of the book explores the imagery of the celestial roles and titles of the seventh antediluvian hero in Mesopotamian, Enochic and Hekhalot materials. The analysis of the celestial roles and titles shows that the transition from the figure of patriarch Enoch to the figure of angel Metatron occurred already in the Second Temple Enochic materials, namely, in 2 (Slavonic) Enoch, a Jewish work, traditionally dated to the first century CE. The second part of the book demonstrates that mediatorial polemics with the traditions of the exalted patriarchs and prophets played an important role in facilitating the transition from Enoch to Metatron in the Second Temple period.
Antagonistic imagery has a striking presence in apocalyptic writings of Second Temple Judaism and early Christianity. In these visionary accounts, the role of the divine warrior fighting against demonic forces is often taken by a human adept, who becomes exalted and glorified as a result of his encounter with otherworldly antagonists, serving as a prerequisite for his final apotheosis. Demons of Change examines the meaning of these interactions for the transformations of the hero and antihero of early Jewish and Christian apocalyptic accounts. Andrei A. Orlov traces the roots of this trope to ancient Near Eastern traditions, paying special attention to the significance of conflict in the adept's ascent and apotheosis and to the formative value of these developments for Jewish and Christian martyrological accounts. This antagonistic tension plays a critical role both for the exaltation of the protagonist and for the demotion of his opponent. Orlov treats the motif of the hero's apotheosis in the midst of conflict in its full historical and interpretive complexity using a broad variety of Jewish sources, from the creational narratives of the Hebrew Bible to later Jewish mystical testimonies.
In this work, Andrei A. Orlov examines the apocalyptic profile of the angel Yahoel as the mediator of the divine Name, demonstrating its formative influence not only on rabbinic and Hekhalot beliefs concerning the supreme angel Metatron, but also on the unique aural ideology of early Jewish mystical accounts."--Back of dust jacket.
This volume is a study of two of the most important Slavonic apocalypses, the Apocalypse of Abraham and 2 Enoch, as crucial conceptual links between the symbolic universes of Second Temple apocalypticism and early Jewish mysticism. The study seeks to understand the mediating role of these Slavonic pseudepigraphical texts in the development of Jewish angelological and theophanic traditions from Second Temple apocalypticism to later Jewish Merkabah mysticism attested in the Hekhalot and Shiʿur Qomah materials. The study shows that mediatorial traditions of the principal angels and the exalted patriarchs and prophets played an important role in facilitating the transition from apocalypticism to early Jewish mysticism.
Andrei A. Orlov examines the tradition about the seventh antediluvian patriarch Enoch, tracing its development from its roots in the Mesopotamian lore to the Second Temple apocalyptic texts and later rabbinic and Hekhalot materials where Enoch is often identified as the supreme angel Metatron. The first part of the book explores the imagery of the celestial roles and titles of the seventh antediluvian hero in Mesopotamian, Enochic and Hekhalot materials. The analysis of the celestial roles and titles shows that the transition from the figure of patriarch Enoch to the figure of angel Metatron occurred already in the Second Temple Enochic materials, namely, in 2 (Slavonic) Enoch, a Jewish work, traditionally dated to the first century CE. The second part of the book demonstrates that mediatorial polemics with the traditions of the exalted patriarchs and prophets played an important role in facilitating the transition from Enoch to Metatron in the Second Temple period.
Divine Scapegoats is a wide-ranging exploration of the parallels between the heavenly and the demonic in early Jewish apocalyptical accounts. In these materials, antagonists often mirror features of angelic figures, and even those of the Deity himself, an inverse correspondence that implies a belief that the demonic realm is maintained by imitating divine reality. Andrei A. Orlov examines the sacerdotal, messianic, and creational aspects of this mimetic imagery, focusing primarily on two texts from the Slavonic pseudepigrapha: 2 Enoch and the Apocalypse of Abraham. These two works are part of a very special cluster of Jewish apocalyptic texts that exhibit features not only of the apocalyptic worldview but also of the symbolic universe of early Jewish mysticism. The Yom Kippur ritual in the Apocalypse of Abraham, the divine light and darkness of 2 Enoch, and the similarity of mimetic motifs to later developments in the Zohar are of particular importance in Orlov's consideration.
This volume represents the first attempt to study Slavonic pseudepigrapha collectively as a unique group of texts that share common theophanic and mediatorial imagery crucial for the development of early Jewish mysticism.
Antagonistic imagery has a striking presence in apocalyptic writings of Second Temple Judaism and early Christianity. In these visionary accounts, the role of the divine warrior fighting against demonic forces is often taken by a human adept, who becomes exalted and glorified as a result of his encounter with otherworldly antagonists, serving as a prerequisite for his final apotheosis. Demons of Change examines the meaning of these interactions for the transformations of the hero and antihero of early Jewish and Christian apocalyptic accounts. Andrei A. Orlov traces the roots of this trope to ancient Near Eastern traditions, paying special attention to the significance of conflict in the adept's ascent and apotheosis and to the formative value of these developments for Jewish and Christian martyrological accounts. This antagonistic tension plays a critical role both for the exaltation of the protagonist and for the demotion of his opponent. Orlov treats the motif of the hero's apotheosis in the midst of conflict in its full historical and interpretive complexity using a broad variety of Jewish sources, from the creational narratives of the Hebrew Bible to later Jewish mystical testimonies.
The book represents an in-depth investigation of acquisition, cultivation, and transmission of divine mysteries in Jewish apocalyptic and mystical accounts by focusing on the developments found in early Enochic writings. These accounts deal both with revelations unveiled by God and angels to the patriarch Enoch and with illicit transmission of divine knowledge by the rogue group of the fallen angels, known as the Watchers. Orlov argues that the map of otherworldly knowledge revealed to Enoch inversely mirrors the map of illicit revelations given by the fallen Watchers to humankind. The study suggests that one of the possible objectives for the parallelism is that, by revealing to Enoch the same divine mysteries that were earlier transmitted by the Watchers, God attempts to mitigate the corruption caused by the fallen angels’ illicit instructions. This book will be of interest not only for scholars specializing in historical and religious areas, but also for experts in the fields of anthropology, philosophy, sociology, psychology, and gender theory; it discusses several aspects of early and late Jewish religious epistemologies that elucidate the ideological context for the construction and affirmation of social roles and identities in various Jewish milieus.
A certain king built himself a palace and summoned two persons to decorate it for him. The king divided his palace into two parts, putting one person in charge of one half and the second in charge of the other. One of the persons decorated his part of the palace with beautiful paintings of birds and animals. But the second person painted his half of the palace with black dye which was reflecting everything like a mirror. When the king came to judge the two decorations, everything he had seen in the first person's part he also saw in the second's part, since it was reflected in its black dye like in a mirror. Not only that, but even all the king could wish to put in the first half of his palace appeared in the second half. This found favor in the eyes of the king"--
Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi'ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known. Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other's stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels' imitation of the attributes of various heavenly beings, including principal angels and even God himself.
The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic.
A wide-ranging analysis of heavenly twin imagery in early Jewish extrabiblical texts. The idea of a heavenly doublean angelic twin of an earthbound humancan be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigraphabooks from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Biblecontain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language. This book is the first complete effort to show how some pseudepigraphical works develop several unique traditions about heavenly counterparts. It is particularly important for many scholars who do not have control of the Slavonic originals of the Ladder of Jacob and 2 Enoch. Orlov also draws on a broad range of unfamiliar sources, including Manichaean and Mandaean materials, which were often neglected by experts who previously investigated the heavenly counterpart imagery. Alexander Kulik, coauthor of Biblical Pseudepigrapha in Slavonic Tradition
This book explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences.
The study explores the eschatological reinterpretation of the Yom Kippur ritual found in the Apocalypse of Abraham where the protagonist of the story, the patriarch Abraham, takes on the role of a celestial goat for YHWH, while the text’s antagonist, the fallen angel Azazel, is envisioned as the demonic scapegoat. The study treats the application of the two goats typology to human and otherworldly figures in its full historical and interpretive complexity through a broad variety of Jewish and Christian sources, from the patriarchical narratives of the Hebrew Bible to early Christian materials in which Yom Kippur traditions were applied to Jesus’ story.
Explores the paradoxical symmetry between the divine and demonic in early Jewish mystical texts. Divine Scapegoats is a wide-ranging exploration of the parallels between the heavenly and the demonic in early Jewish apocalyptical accounts. In these materials, antagonists often mirror features of angelic figures, and even those of the Deity himself, an inverse correspondence that implies a belief that the demonic realm is maintained by imitating divine reality. Andrei A. Orlov examines the sacerdotal, messianic, and creational aspects of this mimetic imagery, focusing primarily on two texts from the Slavonic pseudepigrapha: 2 Enoch and the Apocalypse of Abraham. These two works are part of a very special cluster of Jewish apocalyptic texts that exhibit features not only of the apocalyptic worldview but also of the symbolic universe of early Jewish mysticism. The Yom Kippur ritual in the Apocalypse of Abraham, the divine light and darkness of 2 Enoch, and the similarity of mimetic motifs to later developments in the Zohar are of particular importance in Orlovs consideration.
In the past few decades many attempts have been made to search for a consistent formulation of quantum field theory beyond perturbation theory. One of the most interesting examples is the Seiberg-Witten ansatz for the N=2 SUSY supersymmetric Yang-Mills gauge theories in four dimensions. The aim of this book is to present in a clear form the main ideas of the relation between the exact solutions to the supersymmetric (SUSY) Yang-Mills theories and integrable systems. This relation is a beautiful example of reformulation of close-to-realistic physical theory in terms widely known in mathematical physics — systems of integrable nonlinear differential equations and their algebro-geometric solutions.First, the book reviews what is known about the physical problem: the construction of low-energy effective actions for the N=2 Yang-Mills theories from the traditional viewpoint of quantum field theory. Then the necessary background information from the theory of integrable systems is presented. In particular the author considers the definition of the algebro-geometric solutions to integrable systems in terms of complex curves or Riemann surfaces and the generating meromorphic 1-form. These definitions are illustrated in detail on the basic example of the periodic Toda chain.Several “toy-model” examples of string theory solutions where the structures of integrable systems appear are briefly discussed. Then the author proceeds to the Seiberg-Witten solutions and show that they are indeed defined by the same data as finite-gap solutions to integrable systems. The complete formulation requires the introduction of certain deformations of the finite-gap solutions described in terms of quasiclassical or Whitham hierarchies. The explicit differential equations and direct computations of the prepotential of the effective theory are presented and compared when possible with the well-known computations from supersymmetric quantum gauge theories.Finally, the book discusses the properties of the exact solutions to SUSY Yang-Mills theories and their relation to integrable systems in the general context of the modern approach to nonperturbative string or M-theory.
A wide-ranging analysis of heavenly twin imagery in early Jewish extrabiblical texts. The idea of a heavenly doublean angelic twin of an earthbound humancan be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigraphabooks from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Biblecontain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language. This book is the first complete effort to show how some pseudepigraphical works develop several unique traditions about heavenly counterparts. It is particularly important for many scholars who do not have control of the Slavonic originals of the Ladder of Jacob and 2 Enoch. Orlov also draws on a broad range of unfamiliar sources, including Manichaean and Mandaean materials, which were often neglected by experts who previously investigated the heavenly counterpart imagery. Alexander Kulik, coauthor of Biblical Pseudepigrapha in Slavonic Tradition
This book explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences.
This volume represents the first attempt to study Slavonic pseudepigrapha collectively as a unique group of texts that share common theophanic and mediatorial imagery crucial for the development of early Jewish mysticism.
In this work, Andrei A. Orlov examines the apocalyptic profile of the angel Yahoel as the mediator of the divine Name, demonstrating its formative influence not only on rabbinic and Hekhalot beliefs concerning the supreme angel Metatron, but also on the unique aural ideology of early Jewish mystical accounts."--Back of dust jacket.
This volume is a study of two of the most important Slavonic apocalypses, the Apocalypse of Abraham and 2 Enoch, as crucial conceptual links between the symbolic universes of Second Temple apocalypticism and early Jewish mysticism. The study seeks to understand the mediating role of these Slavonic pseudepigraphical texts in the development of Jewish angelological and theophanic traditions from Second Temple apocalypticism to later Jewish Merkabah mysticism attested in the Hekhalot and Shiʿur Qomah materials. The study shows that mediatorial traditions of the principal angels and the exalted patriarchs and prophets played an important role in facilitating the transition from apocalypticism to early Jewish mysticism.
A certain king built himself a palace and summoned two persons to decorate it for him. The king divided his palace into two parts, putting one person in charge of one half and the second in charge of the other. One of the persons decorated his part of the palace with beautiful paintings of birds and animals. But the second person painted his half of the palace with black dye which was reflecting everything like a mirror. When the king came to judge the two decorations, everything he had seen in the first person's part he also saw in the second's part, since it was reflected in its black dye like in a mirror. Not only that, but even all the king could wish to put in the first half of his palace appeared in the second half. This found favor in the eyes of the king"--
In 'Atoning Dyad', Andrei A. Orlov explores the eschatological reinterpretation of the Yom Kippur ritual found in the Apocalypse of Abraham where the protagonist and the antagonist of the story are envisioned as two goats of the atoning rite.
In this book, Andrei A. Orlov examines the imagery of "inclination" or yetzer found in the Apocalypse of Abraham. He argues that the text operates with several yetzer anthropologies, some of which are reminiscent of early biblical models, while others are similar to later rabbinic notions. Although the author focuses on the traditions found in the Apocalypse of Abraham, he also treats the evolution of the yetzer symbolism in its full historical and interpretive complexity through a broad variety of Jewish and Christian sources, from the creational narratives of the Hebrew Bible to later rabbinic testimonies. He further argues that a close analysis of the yetzer anthropologies found in the Apocalypse of Abraham challenges previous scholarly hypotheses that yetzer was only sexualized and gendered for the first time in post-Amoraic sources.
The book represents an in-depth investigation of acquisition, cultivation, and transmission of divine mysteries in Jewish apocalyptic and mystical accounts by focusing on the developments found in early Enochic writings. These accounts deal both with revelations unveiled by God and angels to the patriarch Enoch and with illicit transmission of divine knowledge by the rogue group of the fallen angels, known as the Watchers. Orlov argues that the map of otherworldly knowledge revealed to Enoch inversely mirrors the map of illicit revelations given by the fallen Watchers to humankind. The study suggests that one of the possible objectives for the parallelism is that, by revealing to Enoch the same divine mysteries that were earlier transmitted by the Watchers, God attempts to mitigate the corruption caused by the fallen angels’ illicit instructions. This book will be of interest not only for scholars specializing in historical and religious areas, but also for experts in the fields of anthropology, philosophy, sociology, psychology, and gender theory; it discusses several aspects of early and late Jewish religious epistemologies that elucidate the ideological context for the construction and affirmation of social roles and identities in various Jewish milieus.
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