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VaYikra 26

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1 לא־תעשו לכם אלילם ופסל ומצבה לא־תקימו לכם ואבן משכית לא תתנו בארצכם להשתחות עליה כי אני יהוה אלהיכם׃

2 את־שבתתי תשמרו ומקדשי תיראו אני יהוה׃ ס

3 אם־בחקתי תלכו ואת־מצותי תשמרו ועשיתם אתם׃

4 ונתתי גשמיכם בעתם ונתנה הארץ יבולה ועץ השדה יתן פריו׃

5 והשיג לכם דיש את־בציר ובציר ישיג את־זרע ואכלתם לחםכם לשבע וישבתם לבטח בארצכם׃

6 ונתתי שלום בארץ ושכבתם ואין מחריד והשבתי חיה רעה מן־הארץ וחרב לא־תעבר בארצכם׃

7 ורדפתם את־איביכם ונפלו לפניכם לחרב׃

8 ורדפו םכם חמשה מאה ומאה םכם רבבה ירדפו ונפלו איביכם לפניכם לחרב׃

9 ופניתי אליכם והפריתי אתכם והרביתי אתכם והקימתי את־בריתי אתכם׃

10 ואכלתם ישן נושן וישן מפני חדש תוציאו׃

11 ונתתי משכני בתוככם ולא־תגעל נפשי אתכם׃

12 והתהלכתי בתוככם והייתי לכם לאלהים ואתם תהיו־לי לעם׃

13 אני יהוה אלהיכם אשר הוצאתי אתכם מארץ מצרים מהית להם עבדים ואשבר מטת עלכם ואולך אתכם קוממיות׃ ף

14 ואם־לא תשמעו לי ולא תעשו את כל־המצות האלה׃

15 ואם־בחקתי תמאסו ואם את־משפטי תגעל נפשכם לבלתי עשות את־כל־מצותי להפרכם את־בריתי׃

16 אף־אני אעשה־זאת לכם והפקדתי עליכם בהלה את־השחפת ואת־הקדחת מכלות עינים ומדיבת נפש וזרעתם לריק זרעכם ואכלהו איביכם׃

17 ונתתי פני בכם ונגפתם לפני איביכם ורדו בכם שנאיכם ונסתם ואין־רדף אתכם׃ ס

18 ואם־עד־אלה לא תשמעו לי ויספתי ליסרה אתכם שבע על־חטאתיכם׃

19 ושברתי את־גאון עזכם ונתתי את־שמיכם כברזל ואת־ארצכם כנחשה׃

20 ותם לריק כחכם ולא־תתן ארצכם את־יבולה ועץ הארץ לא יתן פריו׃

21 ואם־תלכו עמי קרי ולא תאבו לשמע לי ויספתי עליכם מכה שבע כחטאתיכם׃

22 והשלחתי בכם את־חית השדה ושכלה אתכם והכריתה את־בהמתכם והמעיטה אתכם ונשמו דרכיכם׃

23 ואם־באלה לא תוסרו לי והלכתם עמי קרי׃

24 והלכתי אף־אני עםכם בקרי והכיתי אתכם גם־אני שבע על־חטאתיכם׃

25 והבאתי עליכם חרב נקמת נקם־ברית ונאספתם אל־עריכם ושלחתי דבר בתוככם ונתתם ביד־אויב׃

26 בשברי לכם מטה־לחם ואפו עשר נשים לחםכם בתנור אחד והשיבו לחםכם במשקל ואכלתם ולא תשבעו׃ ס

27 ואם־בזאת לא תשמעו לי והלכתם עמי בקרי׃

28 והלכתי עםכם בחמת־קרי ויסרתי אתכם אף־אני שבע על־חטאתיכם׃

29 ואכלתם בשר בניכם ובשר בנתיכם תאכלו׃

30 והשמדתי את־במתיכם והכרתי את־חמניכם ונתתי את־פגריכם על־פגרי גלוליכם וגעלה נפשי אתכם׃

31 ונתתי את־עריכם חרבה והשמותי את־מקדשיכם ולא אריח בריח ניחחכם׃

32 והשמתי אני את־הארץ ושממו עליה איביכם הישבים בה׃

33 ואתכם אזרה בגוים והריקתי אחריכם חרב והיתה ארצכם שממה ועריכם יהיו חרבה׃

34 אז תרצה הארץ את־שבתתיה כל ימי השמה ואתם בארץ איביכם אז תשבת הארץ והרצת את־שבתתיה׃

35 כל־ימי השמה תשבת את אשר לא־שבתה בשבתתיכם בשבתכם עליה׃

36 והנשארים בכם והבאתי מרך בלבבם בארצת איביהם ורדף אתם קול עלה נדף ונסו מנסת־חרב ונפלו ואין רדף׃

37 וכשלו איש־באחיו כמפני־חרב ורדף אין ולא־תהיה לכם תקומה לפני איביכם׃

38 ואבדתם בגוים ואכלה אתכם ארץ איביכם׃

39 והנשארים בכם ימקו בעונם בארצת איביכם ואף בעונת אבתם אתם ימקו׃

40 והתודו את־עונם ואת־עון אבתם במעלם אשר מעלו־בי ואף אשר־הלכו עמי בקרי׃

41 אף־אני אלך עםם בקרי והבאתי אתם בארץ איביהם או־אז יכנע לבבם הערל ואז ירצו את־עונם׃

42 וזכרתי את־בריתי יעקוב ואף את־בריתי יצחק ואף את־בריתי אברהם אזכר והארץ אזכר׃

43 והארץ תעזב מהם ותרץ את־שבתתיה בהשמה מהם והם ירצו את־עונם יען וביען במשפטי מאסו ואת־חקתי געלה נפשם׃

44 ואף־גם־זאת בהיותם בארץ איביהם לא־מאסתים ולא־געלתים לכלתם להפר בריתי אתם כי אני יהוה אלהיהם׃

45 וזכרתי להם ברית ראשנים אשר הוצאתי־אתם מארץ מצרים לעיני הגוים להית להם לאלהים אני יהוה׃

46 אלה החקים והמשפטים והתורת אשר נתן יהוה בינו ובין בני ישראל בהר סיני ביד־משה׃ ף

   

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Arcana Coelestia # 3813

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3813. As regards 'flesh', this means in the highest sense the Proprium of the Lord's Divine Human, which is Divine Good, and in the relative sense means the will side of the human proprium when made alive by the Proprium of the Lord's Divine Human, that is, by His Divine Good. This proprium is the one called the heavenly proprium which, in itself the Lord's alone, is appropriated to those who are governed by good and consequently by truth. Such a proprium exists with angels in heaven, and also with men whose interiors, that is, their spirits, are in the Lord's kingdom. But in the contrary sense 'flesh' means the will side of the human proprium, which in itself is nothing but evil, and not having been made alive by the Lord is called dead; and the individual himself is for that reason called dead.

[2] That 'flesh' in the highest sense means the Proprium of the Lord's Divine Human, and so His Divine Good, is clear from the Lord's words in John,

Jesus said, I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. The bread which I will give is My flesh, which I will give for the life of the world. The Jews disputed with one another, saying, How can this man give his flesh to eat? Jesus therefore said to them, Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day; for My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:51-58.

Here it is quite evident that 'flesh' means the Proprium of the Lord's Divine Human, and so the Divine Good - His flesh in the Holy Supper being called 'the body'. His body or flesh in the Holy Supper is the Divine Good, and His blood the Divine Truth, see 1798, 2165, 2177, 3464, 3735. And since bread and wine have the same meaning as flesh and blood - that is to say, 'bread' is the Lord's Divine Good, and 'wine' His Divine Truth - bread and wine were commanded in place of flesh and blood. This is why the Lord says, 'I am the living bread; the bread which I will give is My flesh; he who eats My flesh and drinks My blood abides in Me and I in him; this is the bread which came down from heaven'. 'Eating' means being communicated, being joined to, and being made one's own, see 2187, 2343, 3168, 3513 (end), 3596.

[3] The same was represented in the Jewish Church by the law that the flesh of sacrifices was to be eaten by Aaron and his sons, by those persons who brought the sacrifice, and by others who were clean; and that this flesh was holy, see Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4. That being so, if any unclean person ate some of that flesh he was to be cut off from his people, Leviticus 7:21. The fact that these sacrifices were called 'bread', see 2165, and that that sacrificial flesh was called 'holy flesh', Jeremiah 11:15; Haggai 2:12. And in Ezekiel 40:43 where the new Temple is the subject, it is called 'the flesh of the offering which is on the tables in the Lord's kingdom', by which clearly worship of the Lord in His kingdom is meant.

[4] That 'flesh' in the relative sense means the will side of man's proprium when made alive by the Lord is Divine Good is clear also from the following places: In Ezekiel,

I will give them one heart, and will put a new spirit in your midst; and I will remove the heart of stone out of their flesh and will give them a heart of flesh. Ezekiel 11:19; 36:26.

'The heart of stone out of their flesh' stands for a will and proprium when not made alive, 'a heart of flesh' for a will and proprium when made alive; for 'the heart' is a representative of good in the will, see 2930, 3313, 3635. In David,

O God, You are my God; in the morning I seek You. My soul thirsts for You, my flesh in a dry land longs for You, and I am weary without water. Psalms 63:1.

In the same author,

My soul longs for the courts of Jehovah; my heart and my flesh shout for joy to the living God. Psalms 84:2.

[5] In Job,

I have come to know my Redeemer; He is alive; and at the last He will rise above the dust; and afterwards these things will be encompassed by my skin, and out of my flesh shall I see God, whom I shall see for myself; and my eyes will behold, and no other. Job 19:25-27.

'Being encompassed by skin' stands for the natural, such as a person possesses after death, dealt with in 3539. 'Out of his flesh seeing God' stands for the proprium when made alive, which is why Job says, 'Whom I shall see for myself; and my eyes will behold, and no other'. Since it was well known in the ancient Churches that 'flesh' meant the proprium, and since the Book of Job is a book of the Ancient Church, 3540 (end), he accordingly followed the custom of the day and drew on meaningful signs to speak of these, as of many other matters. Those therefore who conclude from what Job said that their dead body is going to be reassembled from the four winds and is going to rise again do not know the internal sense of the Word. Those who are conversant with that sense know that they will enter the next life in a body, but in a purer one. In that life people have purer bodies, for they behold one another, talk to one another, and are endowed with each of the senses, which though like those in the physical body are now keener. The body which a person carries around on earth is designed for activities on earth and therefore consists of flesh and bones, whereas the body that a spirit carries around in the next life is designed for activities in that life and does not consist of flesh and bones but of such things as correspond to these, see 3726.

[6] That 'flesh' in the contrary sense means the will side of the human proprium which in itself is nothing but evil is clear from the following places: In Isaiah,

Every man will eat the flesh of his own arm. Isaiah 9:20.

In the same prophet,

I will feed your oppressors with their own flesh, and they will be drunk with their blood as with new wine. Isaiah 49:26.

In Jeremiah,

I will feed them with the flesh of their sons and with the flesh of their daughters, and every man will eat the flesh of his companion. Jeremiah 19:9.

In Zechariah,

Those that are left will eat, every one the flesh of another. Zechariah 11:9.

In Moses,

I will chastise you seven times for your sins, and you will eat the flesh of your sons: and the flesh of your daughters will you eat. Leviticus 26:28-29.

The will side of the human proprium, or man's own natural inclinations, is described in this way because it is nothing but evil and consequent falsity, and so hatred against every form of truth or good, that are meant by 'eating the flesh of their own arm', 'the flesh of sons and daughters', and 'the flesh of another'.

[7] In John,

I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come and gather yourselves to the supper of the great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all free men and slaves, both small and great. Revelation 19:17-18; Ezekiel 39:17-20.

Anyone may see that the flesh of kings, captains, mighty men, horses and those seated on them, free men and slaves, is not meant by such expressions. 'Flesh' accordingly has another meaning which has not been known up to now. The fact that evils resulting from falsities, and evils producing falsities, are meant - which evils originate on the will side of the human proprium - is evident from each expression used here.

[8] Since falsity which springs from the understanding side of man's proprium is meant by 'blood' in the internal sense, and evil which springs from the will side of his proprium by 'flesh', the Lord speaks of the person who is to be regenerated as follows,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

For this reason 'flesh' is used to mean in general all mankind, see 574, 1050 (end). For whether you speak of man or of man's proprium it amounts to the same.

[9] That 'flesh' in the highest sense means the Lord's Divine Human is evident from the verses quoted above, as well as from the following in John,

The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:14.

It is by virtue of this flesh that all other flesh is made alive, that is, by virtue of the Lord's Divine Human, every human being is made alive, through making His love his own, which is meant by 'eating the flesh of the Son of Man', John 6:51-58, and by eating the bread in the Holy Supper - for the bread is His body or flesh, Matthew 26:26-27.

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

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Genesis 29

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1 Then Jacob went on his journey, and came to the land of the children of the east.

2 He looked, and behold, a well in the field, and, behold, three flocks of sheep lying there by it. For out of that well they watered the flocks. The stone on the well's mouth was large.

3 There all the flocks were gathered. They rolled the stone from the well's mouth, and watered the sheep, and put the stone again on the well's mouth in its place.

4 Jacob said to them, "My relatives, where are you from?" They said, "We are from Haran."

5 He said to them, "Do you know Laban, the son of Nahor?" They said, "We know him."

6 He said to them, "Is it well with him?" They said, "It is well. See, Rachel, his daughter, is coming with the sheep."

7 He said, "Behold, it is still the middle of the day, not time to gather the livestock together. Water the sheep, and go and feed them."

8 They said, "We can't, until all the flocks are gathered together, and they roll the stone from the well's mouth. Then we water the sheep."

9 While he was yet speaking with them, Rachel came with her father's sheep, for she kept them.

10 It happened, when Jacob saw Rachel the daughter of Laban, his mother's brother, and the sheep of Laban, his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

11 Jacob kissed Rachel, and lifted up his voice, and wept.

12 Jacob told Rachel that he was her father's brother, and that he was Rebekah's son. She ran and told her father.

13 It happened, when Laban heard the news of Jacob, his sister's son, that he ran to meet Jacob, and embraced him, and kissed him, and brought him to his house. Jacob told Laban all these things.

14 Laban said to him, "Surely you are my bone and my flesh." He lived with him for a month.

15 Laban said to Jacob, "Because you are my brother, should you therefore serve me for nothing? Tell me, what will your wages be?"

16 Laban had two daughters. The name of the elder was Leah, and the name of the younger was Rachel.

17 Leah's eyes were weak, but Rachel was beautiful in form and attractive.

18 Jacob loved Rachel. He said, "I will serve you seven years for Rachel, your younger daughter."

19 Laban said, "It is better that I give her to you, than that I should give her to another man. Stay with me."

20 Jacob served seven years for Rachel. They seemed to him but a few days, for the love he had for her.

21 Jacob said to Laban, "Give me my wife, for my days are fulfilled, that I may go in to her."

22 Laban gathered together all the men of the place, and made a feast.

23 It happened in the evening, that he took Leah his daughter, and brought her to him. He went in to her.

24 Laban gave Zilpah his handmaid to his daughter Leah for a handmaid.

25 It happened in the morning that, behold, it was Leah. He said to Laban, "What is this you have done to me? Didn't I serve with you for Rachel? Why then have you deceived me?"

26 Laban said, "It is not done so in our place, to give the younger before the firstborn.

27 Fulfill the week of this one, and we will give you the other also for the service which you will serve with me yet seven other years."

28 Jacob did so, and fulfilled her week. He gave him Rachel his daughter as wife.

29 Laban gave to Rachel his daughter Bilhah, his handmaid, to be her handmaid.

30 He went in also to Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

31 Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren.

32 Leah conceived, and bore a son, and she named him Reuben. For she said, "Because Yahweh has looked at my affliction. For now my husband will love me."

33 She conceived again, and bore a son, and said, "Because Yahweh has heard that I am hated, he has therefore given me this son also." She named him Simeon.

34 She conceived again, and bore a son. Said, "Now this time will my husband be joined to me, because I have borne him three sons." Therefore was his name called Levi.

35 She conceived again, and bore a son. She said, "This time will I praise Yahweh." Therefore she named him Judah. Then she stopped bearing.