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3 Mose 22

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1 Und der HERR redete mit Mose und sprach:

2 Sage Aaron und seinen Söhnen, daß sie sich enthalten von dem Heiligen der Kinder Israel, welches sie mir Heiligen, und meinen Heiligen Namen nicht entheiligen; denn ich bin der HERR.

3 So sage nun ihnen auf ihre Nachkommen: Welcher eures Samens herzutritt zu dem Heiligen, das die Kinder Israel dem HERRN Heiligen, und verunreiniget sich also über demselben, des SeeLE soll ausgerottet werden von meinem Antlitz; denn ich bin der HERR.

4 Welcher des Samens Aarons aussätzig ist oder einen Fluß hat, der soll nicht essen von dem Heiligen, bis er rein werde. Wer etwa einen unreinen Leib anrühret, oder welchem der Same entgehet im Schlaf,

5 und welcher irgend ein Gewürm anrühret, das ihm unrein ist, oder einen Menschen, der ihm unrein ist, und alles, was ihn verunreiniget:

6 welche SeeLE der eines anrühret, die ist unrein bis auf den Abend und soll von dem Heiligen nicht essen, sondern soll zuvor seinen Leib mit Wasserbaden.

7 Und wenn die Sonne untergegangen, und er rein worden ist, dann mag er davon essen; denn es ist seine Nahrung.

8 Ein Aas, und was von wilden Tieren zerrissen ist, soll er nicht essen, auf daß er nicht unrein daran werde denn ich bin der HERR.

9 Darum sollen sie meine Sätze halten, daß sie nicht Sünde auf sich laden und daran sterben, wenn sie sich entheiligen; denn ich bin der HERR, der sie heiliget.

10 Kein anderer soll von dem Heiligen essen, noch des Priesters Hausgenoß, noch Taglöhner.

11 Wenn aber der Priester eine SeeLE um sein Geld kaufet, der mag davon essen; und was ihm in seinem Hause geboren wird, das mag auch von seinem Brot essen.

12 Wenn aber des Priesters Tochter eines Fremden Weib wird, die soll nicht von der heiligen Hebe essen.

13 Wird sie aber eine Witwe, oder ausgestoßen, und hat keinen Samen und kommt wieder zu ihres Vaters Hause, so soll sie essen von ihres Vaters Brot, als da sie noch eine Magd war. Aber kein Fremdling soll davon essen.

14 Wer's versiehet und sonst von dem Heiligen isset, der soll das fünfte Teil dazu tun und dem Priester geben samt dem Heiligen,

15 auf daß sie nicht entheiligen das Heilige der Kinder Israel, das sie dem HERRN heben,

16 auf daß sie sich nicht mit Missetat und Schuld beladen, wenn sie ihr Geheiligtes essen; denn ich bin der HERR, der sie heiliget.

17 Und der HERR redete mit Mose und sprach:

18 Sage Aaron und seinen Söhnen und allen Kindern Israel: Welcher Israeliter oder Fremdling in Israel sein Opfer tun will, es sei irgend ihr Gelübde oder von freiem Willen, daß sie dem HERRN ein Brandopfer tun wollen, das ihm von euch angenehm sei,

19 das soll ein Männlein und ohne Wandel sein, von Rindern oder Lämmern oder Ziegen.

20 Alles, was einen Fehl hat, sollt ihr nicht opfern; denn es wird für euch nicht angenehm sein.

21 Und wer ein Dankopfer dem HERRN tun will, ein sonderlich Gelübde oder von freiem Willen, von Rindern oder Schafen, das soll ohne Wandel sein, daß es angenehm sei; es soll keinen Fehl haben.

22 Ist's blind, oder gebrechlich, oder geschlagen, oder dürre, oder räudicht, oder schäbicht, so sollt ihr solches dem HERRN nicht opfern und davon kein Opfer geben auf den Altar des HERRN.

23 Einen Ochsen oder Schaf, das ungewöhnliche Glieder oder wandelbare Glieder hat, magst du von freiem Willen opfern; aber angenehm mag's nicht sein zum Gelübde.

24 Du sollst auch dem HERRN kein Zerstoßenes, oder Zerriebenes, oder Zerrissenes, oder das verwundet ist, opfern, und sollt in eurem Lande solches nicht tun.

25 Du sollst auch solcher keins von eines Fremdlings Hand neben dem Brot eures Gottes opfern; denn es taugt nicht und hat einen Fehl, darum wird es nicht angenehm sein für euch.

26 Und der HERR redete mit Mose und sprach:

27 Wenn ein Ochse, oder Lamm, oder Ziege geboren ist, so soll es sieben Tage bei seiner Mutter sein, und am achten Tage und danach mag man's dem HERRN opfern, so ist's angenehm.

28 Es sei ein Ochse oder Lamm, so soll man's nicht mit seinem Jungen auf einen Tag schlachten.

29 Wenn ihr aber wollt dem HERRN ein Lobopfer tun, das für euch angenehm sei,

30 so sollt ihr's desselben Tages essen und sollt nichts übrig bis auf den Morgen behalten; denn ich bin der HERR.

31 Darum haltet meine Gebote und tut danach; denn ich bin der HERR.

32 Daß ihr meinen heiligen Namen nicht entheiliget, und ich geheiliget werde unter den Kindern Israel; denn ich bin der HERR, der euch heiliget,

33 der euch aus Ägyptenland geführet hat, daß ich euer Gott wäre, ich der HERR.

   

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Arcana Coelestia # 3994

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3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

Poznámky pod čarou:

1. literally, sons

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