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Lévitique 21

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1 L'Eternel dit aussi à Moïse : Parle aux Sacrificateurs, fils d'Aaron, et leur dis : [Qu'aucun d'eux] ne se souille entre ses peuples pour un mort.

2 Sinon pour son proche parent, qui le touche de près, [savoir] pour sa mère, pour son père, pour son fils, pour sa fille, et pour son frère.

3 Et quant à sa sœur vierge, qui le touche de près, et qui n'aura point eu de mari, il se souillera pour elle.

4 S'il est marié il ne se souillera point [pour sa femme] parmi son peuple, en se rendant impur.

5 Ils n'arracheront point les cheveux de leur tête pour la rendre chauve, et ils ne raseront point les coins de leur barbe, ni ne feront d'incision en leur chair.

6 Ils seront saints à leur Dieu, et ils ne profaneront point le nom de leur Dieu; car ils offrent les sacrifices de l'Eternel faits par feu, qui est la viande de leur Dieu; c'est pourquoi ils seront très-saints.

7 Ils ne prendront point une femme paillarde, ou déshonorée; ils ne prendront point aussi une femme répudiée par son mari; car ils sont saints à leur Dieu.

8 Tu feras donc que chacun d'eux soit saint, parce qu'ils offrent la viande de ton Dieu. Ils te seront donc saints, car je suis saint, moi l'Eternel qui vous sanctifie.

9 Si la fille du Sacrificateur se souille en commettant paillardise, elle souille son père; qu'elle soit [donc] brûlée au feu.

10 Et le souverain Sacrificateur d'entre ses frères, sur la tête duquel l'huile de l'onction aura été répandue, et qui se sera consacré pour vêtir les [saints] vêtements, ne découvrira point sa tête, et ne déchirera point ses vêtements.

11 Il n'ira point vers aucune personne morte; il ne se rendra point impur pour son père, ni pour sa mère;

12 Et il ne sortira point du Sanctuaire, et ne souillera point le Sanctuaire de son Dieu; parce que la couronne, [et] l'huile de l'onction de son Dieu est sur lui. Je [suis] l'Eternel.

13 Il prendra pour femme une vierge.

14 Il ne prendra point une veuve; ni une répudiée, ni une femme déshonorée, [ni] une paillarde; mais il prendra pour femme une vierge d'entre ses peuples.

15 Il ne souillera point sa postérité entre ses peuples; car je suis l'Eternel qui le sanctifie.

16 L'Eternel parla aussi à Moïse, en disant :

17 Parle à Aaron, et lui dis : Si quelqu'un de ta postérité dans ses âges a quelque défaut [en son corps], il ne s'approchera point pour offrir la viande de son Dieu.

18 Car aucun homme en qui il y aura quelque défaut n'en approchera; [savoir] l'homme aveugle, ou boiteux, ou camus, ou qui aura quelque superfluité dans ses membres.

19 Ou l'homme qui aura quelque fracture aux pieds, ou aux mains.

20 Ou qui sera bossu, ou grêle, ou qui aura quelque suffusion en l'œil, ou qui aura une gâle sèche, ou une gâle d'ulcère, ou qui sera rompu.

21 Nul homme donc de la postérité d'Aaron Sacrificateur en qui il y aura quelque défaut, ne s'approchera pour offrir les offrandes faites par feu à l'Eternel; il y a un défaut en lui, il ne s'approchera donc point pour offrir la viande de son Dieu.

22 Il pourra bien manger de la viande de son Dieu, [savoir] des choses très-saintes; et des choses saintes.

23 Mais il n'entrera point vers le voile, ni ne s'approchera point de l'autel, parce qu'il y a en lui une défectuosité, de peur de souiller mes Sanctuaires; car je suis l'Eternel qui les sanctifie.

24 Moïse donc parla ainsi à Aaron et à ses fils, et à tous les enfants d'Israël.

   

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Arcana Coelestia # 4301

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4301. 'As he passed over Penuel' means a state of truth within good. This is clear from the meaning of 'Penuel' as a state of truth within good. It was the Jabbok that Jacob passed over first when he entered the land of Canaan, by which the first instillation of the affections for truth is meant, see 4270, 4271, whereas it is Penuel which he passes over now. Hence 'Penuel' means a state of truth that has been instilled into good. The subject is also the joining of the one kind of good to the other; but good is not good unless it has truth within it, for good derives its specific nature as well as its form from truth' so much so that good cannot with anyone be called good unless truth is present within it. But truth acquires its essence and consequently its life from good. This being so and the joining of the one kind of good to the other being the subject, the state of truth within good is dealt with too.

[2] As for the state of truth within good, this can indeed be described but no one can grasp what it is except those who have celestial perception. People who do not have this perception cannot even have any concept of the joining of truth to good, since for them truth lies in obscurity. Indeed they call the truth that which they have learned from matters of doctrine, and they call good that which is done in accordance with that truth. But those who do have perception have an understanding or mental sight that dwells in heavenly light, and they take delight in truths which are joined to good, just as the eye or physical sight takes delight in flowers growing in gardens and meadows in springtime. And people who have interior perception take delight so to speak in the lovely scent coming from them. Such is the angelic state, and therefore those angels perceive all the differences and all the variations that go with the instillation of truth into good and the joining together of them one within the other. So they perceive immeasurably more than man does, for man does not even know of any such instillation and joining together and that it is in this way that man becomes spiritual.

[3] But so that people may have some concept of this matter a brief statement must be made about it. There are two things which constitute the internal man - understanding and will. To the understanding truths belong and to the will goods, for that which a person knows and understands to be true he calls the truth, and that which he does from the will, and so that which he wills, he calls good. These two abilities must constitute a single unit. This may be illustrated by comparison with the sight of the eye and with the pleasure and delight which is experienced through the use of this sight. When the eye beholds objects it takes pleasure and delight in their form and colour and the resulting beauty which these bring to the objects as a whole and to the individual parts; in short it takes delight in the order or patterns in these. That pleasure and delight does not belong to the eye but to the mind (animus) and its affection. And insofar as a person has any affection for them he beholds them and retains them in his memory. But things which the eye beholds without any affection for them slip away and are not sown in the memory and so made part of it.

[4] From this it is evident that the objects of external sight are implanted insofar as there exists the pleasure and delight that go with affections for them, and that those objects are present in that pleasure and delight. For whenever much the same pleasure or delight occurs such objects return with them; and likewise whenever much the same objects are seen again such pleasure and delight returns with them, though with variations that depend on the states involved. A similar situation exists with the understanding, which is internal sight. The objects of that sight am spiritual and are called truths, for the field in which those objects are active is the memory, and the pleasure and delight associated with that sight is good. So it is good in which truths are sown and implanted. From this one may gain some idea of what the instillation of truth into good is and the joining together of them one within the other, also some idea of what that good is which is the subject here, a kind of good about which angels perceive countless things, whereas man perceives scarcely anything.

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