9956. And shalt sanctify them. That this signifies thus a representative of the Lord as to the Divine Human, is evident from the signification of “sanctifying,” as being to represent holiness itself, which is the Lord as to the Divine Human, for it is this alone which is holy, and from which is all holiness in the heavens and on earth. Everyone is able to know that the oil did not sanctify; but that it induced a representative of holiness. The case herein is this. The Lord Himself is above the heavens, for He is the Sun of the angelic heaven. The Divine which thence proceeds from Him in the heavens is what is called “holy.” The Divine of the Lord above the heavens could not be represented, because it is infinite; but only the Divine of the Lord in the heavens, for this is accommodated to the reception of the angels there, who are finite. In their perception this Divine is the Lord’s Divine Human, which alone is holy, and which was represented. From this it is evident what is signified by being “sanctified,” and why after the anointing it was said, as in Moses, “Thou shalt anoint the altar, and sanctify it” (Exodus 29:36); “thou shalt anoint the Tent of meeting, and all things therein, and shalt sanctify them” (Exodus 30:26-29); “thou shalt anoint Aaron and sanctify him” (Exodus 40:13); “Moses anointed Aaron and his garments, his sons and their garments, and sanctified them” (Leviticus 8:13, 30); besides other passages. (That the Lord alone is holy, and that everything holy is from Him, and that all sanctification represented Him, see n. 9229, 9680; also that the Lord in the heavens is “the sanctuary,” and therefore also heaven, n. 9479; and that the Holy Spirit is the Divine that proceeds from the Lord, n. 9818, 9820)

4073. And Jacob sent, and called Rachel and Leah to the field unto his flock. That this signifies the adjunction of the affections of truth by the good now meant by “Jacob,” and application at the time when it departed, is evident from the representation of Jacob, as being the good of the natural, often spoken of above; and from the representation of Rachel and Leah, as being the affections of truth that are adjoined to that good; “Rachel” the affection of interior truth; and “Leah” the affection of external truth (see n. 3758, 3782, 3793, 3819). That “sending to these and calling them to the field unto his flock,” denotes to adjoin them to itself is manifest. “Field” signifies what is of good, and where there is good (n. 2971, 3196, 3310, 3317); and “flock” the goods and truths themselves which were now acquired, and to which the affections of truth meant by Rachel and Leah were applied when the good departed. Jacob in this chapter represents the good of the natural, in that it drew nearer to conjunction with the Divine (n. 4069), because it was in readiness to separate itself, and was in the act of separation, from the good signified by “Laban” (see what is said concerning Jacob above, n. 3775). For representations are according to the changes of state as to good and truth; and changes of state are according to the changes of spirits and angels who are in such good and truth, as was shown above (n. 4067).

[2] When the societies of spirits and angels which are in mediate good recede, then new societies which are in a more perfect good draw near. Man’s state is altogether according to the societies of spirits and angels in the midst of whom he is; such is his will, and such his thought. But his changes of state are quite different when he adjoins the societies to himself, or himself to them, from what they are when the societies are adjoined to him by the Lord. When he adjoins himself to them, he is in evil; but when they are adjoined to him by the Lord, he is in good. When he is in good, such good as serves for the reformation of his life flows in through the societies. What is here said in the internal sense respecting the good represented by Jacob, the affections of truth, which are “Rachel and Leah,” and the application of these when he departed from the good signified by “Laban,” is in exact accordance with the societies and their changes. From the societies the angels perceive the states the man has, thus the quality of his goods and truths, and consequently innumerable things which scarcely appear to the man as one general thing. Thus the angels are in the very causes, for they see and perceive the societies with the man, while the man is in the effects and does not see them, but has only an obscure perception of them, through some changes of state thence resulting; and sees nothing in regard to what is good and true, unless he is enlightened through angels by the Lord.