By Andrei Orlov
The learn explores the eschatological reinterpretation of the Yom Kippur ritual present in the Apocalypse of Abraham the place the protagonist of the tale, the patriarch Abraham, takes at the function of a celestial goat for YHWH, whereas the text’s antagonist, the fallen angel Azazel, is estimated because the demonic scapegoat. The research treats the appliance of the 2 goats typology to human and otherworldly figures in its complete old and interpretive complexity via a wide number of Jewish and Christian resources, from the patriarchical narratives of the Hebrew Bible to early Christian fabrics during which Yom Kippur traditions have been utilized to Jesus’ tale.
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Additional resources for The Atoning Dyad: The Two Goats of Yom Kippur in the "Apocalypse of Abraham"
89–90. Calum Carmichael also connects Esau’s color with Yom Kippur imagery, namely by the symbolism of the red heifer. 62 The Yom Kippur imagery might also be present in another brotherly pair, Manasseh and Ephraim. Thus, Gen 48:8–20, a passage which depicts Jacob putting Ephraim ahead of Manasseh, appears to allude to the ritual of selecting the goats. Several details are notable—the symbolism of left and right sides, laying hands, etc. 63 Dunnill, Covenant and Sacrifice in the Letter to the Hebrews, 157.
71 It appears that the sacerdotal reinterpretation of the story of Jacob and Esau was a quite prominent line of interpretation in the midrashic literature. Thus, another testimony found in Leviticus Rabbah 21:11 again strives to overlay the story of the two brothers with distinctive cultic allusions. It offers the following interpretation: A goat was brought in order to recall the merit of Jacob; as it is written, And fetch me from thence two good kids of the goats (Gen XXVII, 9). They are ’good’, explained R.
86 The second important feature of Joseph’s story that alludes to the Yom Kippur symbolism is “the fact that the brothers kill a goat and dip Joseph’s coat 83 Stökl Ben Ezra, The Impact of Yom Kippur on Early Christianity, 96. S. Boustan, From Martyr to Mystic. Rabbinic Martyrology and the Making of Merkavah Mysticism (TSAJ, 112; Tübingen: Mohr/ Siebeck, 2005) 87. 84 Gen 37:34–35: “Then Jacob tore his garments, and put sackcloth on his loins, and mourned for his son many days. ” (NRSV). ” J.