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Genesis 30

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1 And when Rachel saw that she bore Jacob no children, Rachel envied her sister, and said to Jacob, Give me children, or else I die.

2 And Jacob's anger was kindled against Rachel, and he said, Am I in God's stead, who has withheld from thee the fruit of the womb?

3 And she said, Behold, there is my maid, Bilhah: go in to her, in order that she may bear on my knees, and I may also be built up by her.

4 And she gave him Bilhah her maidservant as wife, and Jacob went in to her.

5 And Bilhah conceived, and bore Jacob a son.

6 And Rachel said, God has done me justice, and has also heard my voice, and given me a son; therefore she called his name Dan.

7 And Bilhah Rachel's maidservant again conceived, and bore Jacob a second son.

8 And Rachel said, Wrestlings of God have I wrestled with my sister, and have prevailed; and she called his name Naphtali.

9 And when Leah saw that she had ceased to bear, she took Zilpah her maidservant and gave her to Jacob as wife.

10 And Zilpah Leah's maidservant bore Jacob a son.

11 And Leah said, Fortunately! and she called his name Gad.

12 And Zilpah Leah's maidservant bore Jacob a second son.

13 And Leah said, Happy am I; for the daughters will call me blessed! and she called his name Asher.

14 And Reuben went out in the days of wheat-harvest, and found mandrakes in the fields; and he brought them to his mother Leah. And Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

15 And she said to her, Is it [too] little that thou hast taken my husband, that thou wilt take my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to-night for thy son's mandrakes.

16 And when Jacob came from the fields in the evening, Leah went out to meet him, and said, Thou must come in to me, for indeed I have hired thee with my son's mandrakes. And he lay with her that night.

17 And God hearkened to Leah, and she conceived, and bore Jacob a fifth son.

18 And Leah said, God has given me my hire, because I have given my maidservant to my husband; and she called his name Issachar.

19 And Leah again conceived, and bore Jacob a sixth son;

20 and Leah said, God has endowed me with a good dowry; this time will my husband dwell with me, because I have borne him six sons. And she called his name Zebulun.

21 And afterwards she bore a daughter, and called her name Dinah.

22 And God remembered Rachel, and God listened to her, and opened her womb.

23 And she conceived, and bore a son, and said, God has taken away my reproach.

24 And she called his name Joseph; and said, Jehovah will add to me another son.

25 And it came to pass when Rachel had borne Joseph, that Jacob said to Laban, Send me away, that I may go to my place and to my country.

26 Give [me] my wives for whom I have served thee, and my children; that I may go away, for thou knowest my service which I have served thee.

27 And Laban said to him, I pray thee, if I have found favour in thine eyes -- I have discovered that Jehovah has blessed me for thy sake.

28 And he said, Appoint to me thy wages, and I will give it.

29 And he said to him, Thou knowest how I have served thee, and what thy cattle has become with me.

30 For it was little that thou hadst before me, and it is increased to a multitude, and Jehovah has blessed thee from the time I came; and now, when shall I also provide for my house?

31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything. If thou doest this for me, I will again feed [and] keep thy flock:

32 I will pass through all thy flock to-day, to remove thence all the speckled and spotted sheep, and all the brown lambs, and the spotted and speckled among the goats; and [that] shall be my hire.

33 And my righteousness shall answer for me hereafter, when thou comest about my hire, before thy face: all that is not speckled and spotted among the goats, and brown among the lambs, let that be stolen with me.

34 And Laban said, Well, let it be according to thy word.

35 And he removed that day the he-goats that were ringstraked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the brown among the lambs, and gave [them] into the hand of his sons.

36 And he put three days' journey between himself and Jacob. And Jacob fed the rest of Laban's flock.

37 And Jacob took fresh rods of white poplar, almond-tree, and maple; and peeled off white stripes in them, uncovering the white which was on the rods.

38 And he set the rods which he had peeled before the flock, in the troughs at the watering-places where the flock came to drink, and they were ardent when they came to drink.

39 And the flock was ardent before the rods; and the flock brought forth ringstraked, speckled, and spotted.

40 And Jacob separated the lambs, and set the faces of the flock toward the ringstraked, and all the brown in the flock of Laban; and he made himself separate flocks, and did not put them with Laban's flock.

41 And it came to pass whensoever the strong cattle were ardent, that Jacob laid the rods before the eyes of the flock in the gutters, that they might become ardent among the rods;

42 but when the sheep were feeble, he put [them] not in; so the feeble were Laban's, and the strong Jacob's.

43 And the man increased very, very much, and had much cattle, and bondwomen, and bondmen, and camels, and asses.

   

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Arcana Coelestia # 3913

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3913. 'She said, Behold, my maidservant Bilhah' means the affirming means, which has its place between natural truth and interior truth. This is clear from the meaning of 'a maidservant', and also of 'a servant-girl' as the affection for the cognitions which belong to the exterior man, dealt with in 1895, 2567, 3835, 3849, and in this particular case since that affection is the means by which interior truths become joined to natural or external truths, 'a maidservant' therefore describes the affirming means that has its place between these; and from the representation of 'Bilhah' as the nature of that means. The two servant-girls which Rachel and Leah gave to Jacob as wives for producing offspring represented and meant in the internal sense nothing else than something which is of service, in this case something serving as the means by which those two things are joined together, namely interior truth with external truth, for 'Rachel' represents interior truth, 'Leah' external, 3793, 3819. Indeed by means of the twelve sons of Jacob twelve general or principal requisites are described here by which a person is introduced into spiritual and celestial things while he is being regenerated or becoming the Church.

[2] Actually when a person is being regenerated or becoming the Church, that is, when from being a dead man he is becoming a living one, or from being a bodily-minded man is becoming a heavenly-minded one, he is led by the Lord through many states. These general states are specified by those twelve sons, and later by the twelve tribes, so that the twelve tribes mean all aspects of faith and love - see what has been shown in 3858. For any general whole includes every particular and individual detail, and each detail exists in relation to the general whole. When a person is being regenerated the internal man is to be joined to the external man, and therefore the goods and truths which belong to the internal man are to be joined to those which belong to the external man, for it is truths and goods that make a person a human being. These cannot be joined together without means. These means consist in such things as take something from one side and something from the other, and act in such a way that insofar as a person moves closer to one the other plays a subordinate role. These means are meant by the servant-girls - Rachel's servant-girls being the means available from the internal man, Leah's the means available from the external man.

[3] The necessity for means by which the joining together is effected may be recognized from the consideration that of himself the natural man does not agree at all with the spiritual but disagrees so much as to be utterly opposed to the spiritual. For the natural man regards and loves self and the world, whereas the spiritual man does not, except insofar as to do so leads to the rendering of services in the spiritual world, and so he regards service to it and loves this service because of the use that is served and the end in view. The natural man seems to himself to have life when he is promoted to high positions and so to pre-eminence over others, but the spiritual man seems to himself to have life in self-abasement and in being the least. Not that he despises high positions, provided they are means by which he is enabled to serve the neighbour, society as a whole, and the Church. Neither does the spiritual man view the important positions to which he is promoted in any selfish way but on account of the services rendered which are his ends in view. Bliss for the natural man consists in his being wealthier than others and in his possessing worldly riches, whereas bliss for the spiritual man consists in his having cognitions of truth and good which are the riches he possesses, and even more so in the practice of good in accordance with truths. Not however that he despises riches, because these enable him to render a service in the world.

[4] These few considerations show that on account of their different ends in view the state of the natural man and the state of the spiritual are the reverse of each other, but that the two can be joined one to the other. That conjunction is effected when things which belong to the external man become subordinate and are subservient to the ends which the internal man has in view. In order that a person may become spiritual therefore it is necessary for the things belonging to the external man to be brought into a position of subservience, and so for ends that have self and the world in view to be cast aside and those that have the neighbour and the Lord's kingdom to be adopted. The former cannot possibly be cast aside or the latter adopted, and so the two cannot be joined, except through means. It is these means that are meant by the servant-girls, and specifically by the four sons born to the servant-girls.

[5] The first means is one that affirms, or is affirmative towards, internal truth; that is to say, it affirms that it really is internal truth. Once this affirmative attitude is present, a person is in the first stage of regeneration, good from within being at work and leading to that spirit of affirmation. That good cannot pass into a negative attitude, nor even into one of doubt, until this becomes affirmative. After this, that good manifests itself in affection; that is to say, it causes the person to feel an affection for, and delight in, truth - first through his coming to know this truth, then through his acting in accordance with it. Take for example the truth that the Lord is the human race's salvation. If the person does not develop an affirmative attitude towards this truth, none of the things which he has learned about the Lord from the Word or in the Church and which are included among the facts in his natural memory can be joined to his internal man, that is, to the truths that are able to be truths of faith there. Nor can affection accordingly enter in, not even into the general aspects of this truth which contribute to the person's salvation. But once he develops an affirmative attitude countless things are added and are filled with the good that is flowing in. For good is flowing in constantly from the Lord, but where no affirmative attitude exists it is not accepted. An affirmative attitude is therefore the first means and so to speak first dwelling-place of the good flowing in from the Lord. And the same is so with all other truths called the truths of faith.

  
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Thanks to the Swedenborg Society for the permission to use this translation.