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)

6348. Because thou wentest up on thy father’s bed. That this signifies, because when separated from the good of charity it has a foul conjunction, is evident from the signification of “going up on a father’s bed,” as being to have a foul conjunction, namely, that faith separated from the good of charity has this. For if faith in doctrine or in the understanding, here represented by Reuben, is not initiated into good and conjoined therewith, it is either dissipated and made null, or is initiated into and conjoined with what is evil and false, which is the foul conjunction that is signified, for it then becomes profane. That this is so may be seen from the fact that faith can have a dwelling-place nowhere else than in good, and if it has no dwelling-place there, it must either become null, or be conjoined with evil. This is very evident from those in the other life who have been in faith alone and in no charity, in that their faith is there dissipated; but if it has been conjoined with evil, their lot is with the profane.

[2] In the Word, “adulteries” in the internal sense signify adulterations of good, and “whoredoms” signify falsifications of truth (see n. 2466, 3399); but the foul conjunctions called the forbidden degrees (see Leviticus 18:6-24), signify various kinds of profanation. That here also profanation is signified, is plain, for it is said “thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch.” That this means the profanation of good by faith separated, may be seen above (n. 4601), where this wicked deed of Reuben is treated of.

[3] With faith alone, or separated from charity, the case is this. If it is conjoined with evil (which takes place when anyone first believes the truth that is of faith, and especially when he first lives according to it, and afterward denies it and lives contrary to it), it then becomes profane; for thus the truth that is of faith and the good that is of charity are first inrooted in the interiors by means of doctrine and life, and afterward are called forth thence and conjoined with evil. In the other life the worst lot of all awaits the man with whom this takes place; for with such a man good cannot be separated from evil, and yet in the other life they are kept separate; neither has such a man any remains of good stored up in his interiors, because they have utterly perished in evil. The hell of such is to the left in front at a great distance, and those who are there appear to the angelic sight like skeletons, with scarcely any life. In order therefore to prevent the profanation of good and truth, a man who is such that he does not suffer himself to be regenerated (which is foreseen by the Lord) is withheld from faith and charity, and is permitted to be in evil and from this in falsity, for then he cannot profane. (See what has been said and shown before about profanation, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4289, 4601)