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Devarim 23

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1 לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ ס

2 לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ ס

3 לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דֹּור עֲשִׂירִי לֹא־יָבֹא לֹו בִּקְהַל יְהוָה׃ ס

4 לֹא־יָבֹא עַמֹּונִי וּמֹואָבִי בִּקְהַל יְהוָה גַּם דֹּור עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עֹולָם׃

5 עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעֹור מִפְּתֹור אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃

6 וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃

7 לֹא־תִדְרֹשׁ שְׁלֹםָם וְטֹבָתָם כָּל־יָמֶיךָ לְעֹולָם׃ ס

8 לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא ס לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצֹו׃

9 בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דֹּור שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃ ס

10 כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃

11 כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהֹור מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תֹּוךְ הַמַּחֲנֶה׃

12 וְהָיָה לִפְנֹות־עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל־תֹּוךְ הַמַּחֲנֶה׃

13 וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃

14 וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃

15 כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדֹושׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ ס

16 לֹא־תַסְגִּיר עֶבֶד אֶל־אֲדֹנָיו אֲשֶׁר־יִנָּצֵל אֵלֶיךָ מֵעִם אֲדֹנָיו׃

17 עִמְּךָ יֵשֵׁב בְּקִרְבְּךָ בַּמָּקֹום אֲשֶׁר־יִבְחַר בְּאַחַד שְׁעָרֶיךָ בַּטֹּוב לֹו לֹא תֹּונֶנּוּ׃ ס

18 לֹא־תִהְיֶה קְדֵשָׁה מִבְּנֹות יִשְׂרָאֵל וְלֹא־יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל׃

19 לֹא־תָבִיא אֶתְןַן זֹונָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תֹועֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃

20 לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃

21 לַנָּכְרִי תַשִּׁיךְ וּלְאָחִיךָ לֹא תַשִּׁיךְ לְמַעַן יְבָרֶךְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ עַל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ ס

22 כִּי־תִדֹּר נֶדֶר לַיהוָה אֱלֹהֶיךָ לֹא תְאַחֵר לְשַׁלְּמֹו כִּי־דָּרֹשׁ יִדְרְשֶׁנּוּ יְהוָה אֱלֹהֶיךָ מֵעִמָּךְ וְהָיָה בְךָ חֵטְא׃

23 וְכִי תֶחְדַּל לִנְדֹּר לֹא־יִהְיֶה בְךָ חֵטְא׃

24 מֹוצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ׃ ס

25 כִּי תָבֹא בְּכֶרֶם רֵעֶךָ וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ וְאֶל־כֶּלְיְךָ לֹא תִתֵּן׃ ס

26 כִּי תָבֹא בְּקָמַת רֵעֶךָ וְקָטַפְתָּ מְלִילֹת בְּיָדֶךָ וְחֶרְמֵשׁ לֹא תָנִיף עַל קָמַת רֵעֶךָ׃ ס

   

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Arcana Coelestia # 10038

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10038. 'You shall burn with fire outside the camp' means that those things must be banished to hell and be consumed by the evils of self-love. This is clear from the meaning of 'burning with fire' as consuming by means of the evils of self-love, for 'burning' means consuming or devouring and 'fire' the evil of self-love (for these meanings of 'burning' and 'fire', see 1297, 5071, 5215, 6314, 6832, 7324, 7575, 9141, 9434); and from the meaning of 'the camp' as heaven and the Church, and in the contrary sense the place where heaven and the Church do not exist, thus where hell exists, dealt with below. The reason why 'being burned with fire' means being consumed by the evils of self-love is that that love consumes every good or truth of faith. Scarcely anyone at the present day knows that self-love does this, nor consequently that this love constitutes hell with a person and that it is what should be understood by hell-fire.

[2] There are two fires of life that exist with a person; one is self-love, the other is love to God. Those in whom self-love predominates cannot be governed by love to God, for those loves are opposites. They are opposites because self-love gives rise to all evils, which are contempt for others in comparison with self, enmity towards those who do not treat oneself favourably, and in the end to hatred, vengeance, brutality, and cruelty; and these evils act in total opposition to Divine influx, consequently annihilate truths and forms of the good of faith and charity, these being the things that flow in from the Lord. Anybody who stops to reflect may know that everyone's love is the fire of his life - for without love there is no life, and the character of the love determines that of the life - and therefore that self-love gives rise to evils of every kind, doing so in the measure that he has only himself in view, that is, self-love reigns in him. The worst kind of self-love is the love of dominion over others for selfish reasons, that is, the love of possessing dominion solely for the sake of position and gain. Those in whom that love predominates may, it is true, make profession of faith and charity, but they do so with their lips, not with their heart; indeed the worst among them look on the things that belong to faith and charity, thus the holy things of the Church, as means to their own ends. But self-love and all the different types of it, also the evils that gush out of it, and the condition of the selfish in the next life, must in the Lord's Divine mercy be stated in detail somewhere else. They have been referred to here to enable people to know what 'being burned with fire outside the camp' means.

[3] The fact that 'the camp' where the children of Israel were encamped represented heaven and the Church, and therefore that 'outside the camp' represented the place where heaven and the Church did not exist, thus where hell was, becomes clear from those places in the Word which mention the camp and the encampment of the children of Israel in the wilderness, such as the following in Moses,

The children of Israel shall camp, [every] man by his own camp, and [every] man by his own standard, according to their armies. And the Levites shall camp around the dwelling-place of the Testimony, that there may be no wrath on the congregation of the children of Israel. Numbers 1:52-53; 2:2.

In addition, Numbers 2:1-end says that the tribes of Judah, Issachar, and Zebulun encamped to the east; the tribes of Reuben, Simeon, and Gad to the south; the tribes of Ephraim, Manasseh, and Benjamin to the west; and the tribes of Dan, Asher, and Naphtali to the north. But the Levites were in the middle of their camps. The like applied when they set out on their journeys, Numbers 2:17; 10:1-end. The reason why their encampments were arranged in that kind of order was so that they might represent heaven and the Church, 9320 (end). Moreover the tribes according to which the children of Israel set up their camps represented all the forms of good and all the truths in their entirety that belonged to heaven and the Church, 3858, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997. This explains why it says that Jehovah dwells in the middle of the camps, Numbers 5:3, and that He walks in the middle of them and they will therefore be holy, Deuteronomy 23:14, and why, in the prophecy uttered by Balaam, when he saw Israel dwelling according to their tribes, he said, How good are your tabernacles, O Jacob, and your dwelling-places, O Israel! Numbers 24:2-3, 5.

[4] Since heaven and the Church was represented by the camp it follows that 'outside the camp' meant the place where neither heaven nor the Church existed, thus where hell was. That is why everyone who was unclean and also anyone who was guilty was sent out there, as may be recognized from the following,

You shall send out of the camp everyone who is leprous, and everyone suffering a discharge, and everyone unclean on account of a soul 1 . Whether they are male or female 2 you shall send them outside the camp, so that they may not defile the camps, in the middle of which Jehovah dwells. Numbers 5:2-3; Leviticus 13:45-46.

A man who is not clean by reason of an accident in the night shall go outside the camp and not come into the middle of the camp. When he has washed himself with water and the sun has set he shall enter the camp. There shall be a space for you outside the camp where you may go out, and you shall cover your excrement by means of a spade 3 , since Jehovah walks in the middle of the camp. Therefore the camp shall be holy. Deuteronomy 23:10-14.

And the stoning of people was done outside the camp, Leviticus 24:14; Numbers 15:35-36.

From all this it is now clear that 'you shall burn with fire the flesh, skin, and dung of the young bull, outside the camp' means that evils, meant by these things, must be banished to hell.

[5] The same thing as was represented by the camp and the area outside it was also represented by the land of Canaan and the lands around it after that land had been divided up as inheritances among the children of Israel. This is why in the Word 'the land of Canaan' or simply 'the land' means heaven and the Church, and 'the children of Israel' those who are in heaven and the Church. For the meaning of 'the land' as heaven and the Church, see the places referred to in 9325; and for that of 'the children of Israel' as those who are there, 9340.

Poznámky pod čarou:

1. i.e. unclean through contact with a dead body

2. literally, From male even to female

3. literally, peg or nail

  
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Arcana Coelestia # 3761

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3761. 'Jacob lifted up his feet' means a raising up of the natural. This is clear from the meaning of 'lifting up' as a raising up, and from the meaning of 'the feet' as the natural, dealt with below. The raising up meant here is the subject of the chapter itself, namely a raising up from external truth towards internal good. In the highest sense the subject is how the Lord according to order raised His Natural even up to the Divine, rising up step by step from external truth towards internal good. In the representative sense it is how the Lord according to a similar order makes man's natural new when regenerating him. The fact that a person who is being regenerated in adult life progresses according to the order described in the internal sense of this chapter and of those that follow is known to few. This fact is known to few because few stop to reflect on the matter and also because few at the present day are able to be regenerated; for the last days of the Church have arrived when no charity exists any longer, nor consequently any faith. This being so, people do not even know what faith is, even though the assertion 'men is saved by faith' is on everyone's lips; and not knowing this they therefore have even less knowledge of what charity is. And since they know no more than the terms faith and charity and have no knowledge of what these are essentially, it has therefore been stated that few are able to reflect on the order in accordance with which a person is made new or regenerated, and also that few are able to be regenerated.

[2] Because the subject here is the natural, and the latter is represented by 'Jacob', it is not said that he rose up and went to the land of the sons of the east but that 'he lifted up his feet'. Both these expressions mean a raising up. As regards 'rising up' having this meaning, see 2401, 2785, 2912, 2927, 3171; and as regards the expression 'lifting up the feet' which occurs here, this is used in reference to the natural - 'the feet' meaning the natural, see 2162, 3147. 'The feet' means the natural or natural things because of their correspondence with the Grand Man - currently the subject at the ends of chapters. In the Grand Man those belonging to the province of the feet are those who dwell in natural light and little spiritual light. This also is why the parts beneath the foot - the sole and the heel - mean the lowest natural things, see 259, and why 'a shoe', which is also mentioned several times in the Word, means the bodily-natural, which is the lowest part of all, 1748.

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