Andrei A. Orlov – författare

Supernal Serpent explores the development of the Leviathan tradition from its early roots in ancient West Asian and biblical accounts, up to the later rabbinic traditions. Concentrating on the theophanic features of Leviathan's appearances in Jewish biblical, pseudepigraphical, and rabbinic accounts, special attention is paid to the traditions found in the Book of Job and the Apocalypse of Abraham. Leading scholar Andrei Orlov argues that the Apocalypse of Abraham presents Leviathan in an anti-theophany, a revelation of the underworld's ruler. Orlov delves into the cultic significance of Leviathan and its roles as the sacred courtyard of the cosmological sanctuary and the Foundation Stone of the Temple of Creation. The volume further discusses the background of Leviathan's role as the foundation of the world in ancient West Asian, biblical, rabbinic, and Muslim texts. Orlov suggests that the idea of the cosmological temple with a primordial monster as its sacred foundation provide a sacerdotal alternative that allowed Jewish apocalypticists to perpetuate their cultic vision in the absence of the earthly Temple. The study also demonstrates that, in some Jewish materials, Leviathan is envisioned as a living embodiment of the divine mysteries, which are preserved by God from the beginning of creation, but will be revealed fully in the eschaton to the elect. Ultimately, Supernal Serpent proposes that the Leviathan tradition found in the Apocalypse of Abraham plays a formative role in this conceptual move towards the reification of divine knowledge in the form of Leviathan serving as a bridge between the ancient West Asian, biblical, and pseudepigraphical testimonies concerning the primordial monster and their later rabbinic and Muslim counterparts.

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 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 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.

Discusses the two most important figures in early Jewish mythologies of evil, the fallen angels Azazel and Satanael.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.

A wide-ranging analysis of heavenly twin imagery in early Jewish extrabiblical texts.The idea of a heavenly double-an angelic twin of an earthbound human-can 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 pseudepigrapha-books from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Bible-contain 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.

Demonstrates how conflict between a human adept as the divine warrior and an otherworldly antagonist plays a key role in early Jewish and Christian apocalyptic accounts.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.

Demonstrates how conflict between a human adept as the divine warrior and an otherworldly antagonist plays a key role in early Jewish and Christian apocalyptic accounts.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.

This collection of essays is a tribute to Rachel Elior’s decades of teaching, scholarship and mentoring. If a Festschrift reflects the individuality of the honoree, then this volume offers insights into the scope of Rachel Elior’s interests and scholarly achievements in the study of the Dead Sea Scrolls, Jewish apocalypticism, magic, and mysticism from the Second Temple period to the later rabbinic and Hekhalot developments. The majority of articles included in the volume deal with Jewish and Christian apocalyptic and mystical texts constituting the core of experiential dimension of these religious traditions.

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.

Andrei A. Orlov untersucht in dieser Arbeit jüdische apokalyptische Überlieferungen über den Engel Yahoel und zeichnet deren konzeptionellen Einfluss auf die Entwicklung späterer rabbinischer und hekhaloter Überzeugungen bezüglich des hohen Engels Metatron nach. Der Autor zeigt, dass die Figur Yahoel, welche in der jüdischen Apokalyptik mit der unverkennbaren auratischen Ideologie des göttlichen Namens assoziiert wurde, ein wichtiger konzeptioneller Schlüssel ist; nicht nur, um die Entwicklung der Metatron-Überlieferung zu erläutern, sondern auch, um die Ursprünge der charakteristischen auratischen Ideologie zu verstehen, die in frühjüdischen mystischen Berichten auffällt. Andrei A. Orlov legt nahe, dass die auratische Form der jüdischen Apokalyptik einen ausschlaggebenden und prägenden Einfluss auf die Entwicklung der frühjüdischen Mystik ausübte.

In dieser Studie untersucht Andrei A. Orlov Yetzer Anthropologien, die in der Apokalypse des Abraham zu finden sind. Er behauptet, dass eine genaue Untersuchung dieser Anthropologien frühere wissenschaftliche Thesen anzweifelt, dass Yetzer erstmals in den nach-amoräischen Quellen sexualisiert und geschlechtsspezifisch betrachtet wurden.

Andrei A. Orlov argumentiert, dass die Apokalypse des Abraham und andere frühjüdische pseudepigraphische Werke versuchen, das Konzept von Kultstatuen polemisch umzugestalten, indem sie ihre Protagonisten als göttliche Repräsentationen in der Form des eschatologischen Gottesbildes imaginieren.

The essays collected in Jewish Roots of Eastern Christian Mysticism intend to honor Alexander Golitzin, a scholar known for his keen attention to the Jewish matrix of Eastern Orthodox spirituality. Following Golitzin's insights, this Festschrift explores influences of Jewish apocalypticism and mysticism on certain early and late Christian authors, including Irenaeus, Origen, Evagrius of Pontus, Pseudo-Dionysius, and Symeon the New Theologian. Special attention is given to Jewish theophanic traditions regarding the beatific vision of the divine Glory (Kavod), which profoundly shaped Eastern Christian theology and liturgy. This volume demonstrates that recent developments in the study of apocalyptic literature, the Qumran Scrolls, Gnosticism, and later Jewish mysticism throw new and welcome light on the sources and continuities of Orthodox theology, liturgy, and spirituality

This study constitutes the first comprehensive analysis of the connections between the Book of Job and Jewish apocalypticism. It examines the motifs of creation’s corruption through curses and its restoration through the revelation of cosmological knowledge, as depicted in one of the earliest Jewish apocalyptic texts, the Book of the Watchers, and their thematic parallels in the Book of Job. The study demonstrates that both the Book of Job and the Book of the Watchers exhibit striking similarities in their portrayals of the corruption and restoration of God’s creation.

Undertakes a thorough investigation of early Jewish theogonic and cosmogonic traditions found in the Enochic writings and their formative influence on subsequent Gnostic, Manichaean, and Kabbalistic developments.In Broken Vessels, Andrei A. Orlov offers a comprehensive examination of early Jewish theogonic symbolism as reflected in early Enochic texts and its subsequent influence on Gnostic, Manichaean, and later Kabbalistic traditions. Introducing a new methodological approach to understanding the conceptual foundations of theogonic imagery in Lurianic Kabbalah, Orlov argues that this symbolism was neither a later invention of Jewish mystics nor merely a remnant of Manichaean and Gnostic motifs. Rather, these mystical traditions drew upon authentic Jewish theogonic currents that originated during the Second Temple period. The book further demonstrates that the distinctive theogonic and eschatological concepts preserved in early Jewish writings—most notably in 2 Enoch—offer valuable insights into the evolution of the Enochic tradition during the first centuries of the Common Era. This era witnessed significant reinterpretations of the biblical creation narrative by diverse Jewish and Christian groups. Within these developments, the notion of a "time before creation" emerged as a pivotal theme in debates concerning the completeness and authority of divine revelation.

Discusses the two most important figures in early Jewish mythologies of evil, the fallen angels Azazel and Satanael.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.

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 Orlov's consideration.

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 Orlov's consideration.