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Levitiko 6

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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Se iu pekos kaj krimos antaux la Eternulo, neante al sia proksimulo koncerne konfiditajxon aux deponitajxon aux rabitajxon, aux se li trompe forprenos ion de sia proksimulo,

3 aux se li trovos perditajxon kaj neos tion, aux se li jxuros mensoge pri io, kion homo faras, kaj per tio pekas:

4 tiam, se li pekis kaj kulpigxis, li redonu la rabitajxon, kiun li rabis, aux tion, kion li trompe forprenis, aux la deponitajxon, kiu estis deponita cxe li, aux la perditajxon, kiun li trovis;

5 aux cxion, pri kio li mensoge jxuris, li repagu per gxia plena valoro kaj aldonu plie kvinonon de gxi; al tiu, kies tio estas, li donu gxin en la tago, kiam li alportas sian kulpoferon.

6 Kaj kiel sian kulpoferon li alportu al la Eternulo sendifektan virsxafon el la malgrandaj brutoj, laux via taksado, kiel kulpoferon, por la pastro.

7 Kaj la pastro pekliberigos lin antaux la Eternulo, kaj estos pardonite al li pri cxio, kion li faris kaj per kio li kulpigxis.

8 Kaj la Eternulo ekparolis al Moseo, dirante:

9 Ordonu al Aaron kaj al liaj filoj, dirante:Jen estas la legxo pri la brulofero:la brulofero restu sur la fajrujo sur la altaro dum tuta nokto, gxis la mateno, kaj la fajro de la altaro restu brulanta sur gxi.

10 Kaj la pastro metu sur sin sian linan veston, kaj siajn linajn pantalonojn li surmetu sur sian korpon, kaj li deprenu la cindron, kiun la fajro elbruligis el la brulofero sur la altaro, kaj li metu gxin apud la altaron.

11 Kaj li demetu siajn vestojn kaj metu sur sin aliajn vestojn kaj elportu la cindron ekster la tendaron sur puran lokon.

12 Kaj la fajro sur la altaro restu brulanta sur gxi kaj ne estingigxu; kaj la pastro bruligu sur gxi lignon cxiumatene, kaj arangxu sur gxi la bruloferon kaj bruligu sur gxi la sebon de la pacoferoj.

13 Eterna fajro brulu sur la altaro, ne estingigxu.

14 Kaj jen estas la legxo pri la farunofero:la filoj de Aaron alportu gxin antaux la Eternulon sur la antauxan parton de la altaro.

15 Kaj la pastro prenu el gxi plenmanon el la delikata faruno de la farunofero kaj el gxia oleo, kaj la tutan olibanon, kiu estas sur la farunofero, kaj li bruligu sur la altaro kiel agrablan odorajxon, memorajxon al la Eternulo.

16 Kaj la restajxon el gxi mangxu Aaron kaj liaj filoj; senfermente ili gxin mangxu sur sankta loko, sur la korto de la tabernaklo de kunveno ili gxin mangxu.

17 GXi ne estu bakata fermentinte; kiel ilian parton Mi donis gxin el Miaj fajroferoj; gxi estas plejsanktajxo, simile al pekofero kaj kulpofero.

18 CXiu virseksulo el la Aaronidoj povas gxin mangxi kiel eternan destinitajxon en viaj generacioj el la fajroferoj de la Eternulo; cxiu, kiu ektusxos ilin, devos esti sankta.

19 Kaj la Eternulo ekparolis al Moseo, dirante:

20 Jen estas la ofero de Aaron kaj liaj filoj, kiun ili alportos al la Eternulo en la tago de sia sanktoleateco:dekono de efo da delikata faruno kiel konstanta farunofero, unu duono matene kaj la dua duono vespere.

21 Sur pato kun oleo gxi devas esti preparita; bone bakitan alportu gxin; en formo de dispecigita farunofero alportu gxin kiel agrablan odorajxon al la Eternulo.

22 Kaj la pastro, kiu el liaj filoj estos sanktoleita anstataux li, plenumos tion; gxi estu eterna legxo antaux la Eternulo; gxi tuta devas esti forbruligata.

23 Kaj cxiu farunofero de pastro estu forbruligata tuta; gxi ne estu mangxata.

24 Kaj la Eternulo ekparolis al Moseo, dirante:

25 Diru al Aaron kaj al liaj filoj jene:Jen estas la legxo pri la pekofero:sur tiu loko, sur kiu estas bucxata la brulofero, oni bucxu la pekoferon antaux la Eternulo; plejsanktajxo gxi estas.

26 La pastro, kiu plenumas la pekoferon, mangxu gxin; sur sankta loko gxi estu mangxata, sur la korto de la tabernaklo de kunveno.

27 CXiu, kiu ektusxos gxian viandon, devas esti sankta; kaj se iu aspergos per gxia sango la veston, li lavu la aspergitan pecon sur sankta loko.

28 Kaj la argilan vazon, en kiu gxi estis kuirita, oni disrompu; kaj se gxi estis kuirita en kupra vazo, oni purigu cxi tiun kaj lavu gxin per akvo.

29 CXiu virseksulo el la pastroj povas gxin mangxi; gxi estas plejsanktajxo.

30 Sed cxiu pekofero, el kies sango oni enportos en la tabernaklon de kunveno por pekliberigo en la sanktejo, ne estu mangxata:per fajro oni gxin forbruligu.

   

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Arcana Coelestia # 7978

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7978. 'And they baked the dough which they brought out of Egypt - unleavened cakes' means that from the truth of good further good was produced that had no falsity at all in it. This is clear from the meaning of 'baking' - when used in reference to the truth of good, meant by 'the dough' - as producing; from the meaning of 'the dough' as the truth of good, dealt with above in 7966; and from the meaning of 'unleavened cakes' as forms of good that have no falsity at all in them, since 'unleavened' means without falsity, see 2342, 7906. This is the second state of truth from good that they passed through when they were delivered, see above in 7966, 7972. The reason why 'cakes' means forms of good is that they are cakes of bread, and 'bread' in the internal sense is the good of love, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915. But bread in the form of cakes is distinguished from bread in general, in that bread in the form of cakes means the good of love towards the neighbour, which is spiritual good, while bread in general means the good of love to the Lord, which is celestial good. Such spiritual good was meant by 'the minchah' which was offered and burned with the sacrifice on the altar; for 'the minchah' was baked into cakes and into wafers, as is made clear in Exodus 29:2-3, 23-24, 32; Leviticus 2:2 and following verses; 6:20-21; Numbers 6:15, 19; 15:18-21.

[2] Something similar was meant by 'the twelve loaves of the presence which too were baked into cakes, described in Moses as follows,

You shall take fine flour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake. And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be loaves of bread serving as a memorial, a fire-offering to Jehovah. Leviticus 24:5-9.

From these instructions it becomes clear that 'the loaves' meant what was holy, for such instructions would never have been issued but for that reason. And since they meant what was holy they were also called in verse 9 of the same chapter 'holiness of holinesses.' 1 But these loaves meant the good of celestial love, and their being baked into cakes meant forms of the good of spiritual love. From these verses and from those in the references given above it becomes clear that something similar is meant by the bread in the Holy Supper.

Poznámky pod čarou:

1. A very literal rendering of the Hebrew

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

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Arcana Coelestia # 4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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