9298. 'You shall not sacrifice the blood of My sacrifice with anything made with yeast' means that worship of the Lord arising from the Church's truths must not be mingled together with falsities arising from evil. This is clear from the meaning of 'sacrificing' and 'sacrifice' as worship of the Lord, dealt with in 922, 923, 2180, 2805, 2807, 2830, 3519, 6905, 8680, 8936; from the meaning of 'something made with yeast' as something falsified and falsity arising from evil, dealt with in 2342, 7906, 8051, 8058; and from the meaning of 'blood' as truth derived from good, thus the Church's truth, dealt with in 4735, 6978, 7317, 7326, 7846, 7850, 7877, 9127. From these meanings it is evident that 'you shall not sacrifice the blood of My sacrifice with anything made with yeast' means that worship of the Lord arising from the Church's truths must not be mingled together with falsities arising from evil. What falsity arising from evil and falsity not arising from evil are, see 1679, 2408, 4729, 6359, 7272, 8298, 9258.

[2] The reason why truths derived from good, which are the Church's truths, must not be mingled together with falsities arising from evil is that they are in total disagreement. They are opposites, which causes them to clash, as a result of which either good perishes or evil is put to flight; for good comes from heaven, that is, from the Lord by way of heaven, and evil from hell. Truths may, it is true, exist with the evil, and also falsities with the good; but truths present with the evil are not mingled together with falsities arising from evil present with them as long as they reside solely in the memory, serving as the means to evil. As long as this is so the truths are devoid of life. But if the truths are falsified to lend support to evil, which is also brought about by perverse interpretation, they are mingled together. This leads to the profanation of truth, the nature of which, see 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 4601, 6348, 6595, 6959, 6963, 6971, 8394, 8943, 9188.

[3] The fact that accompanying a sacrifice with something made with yeast was forbidden is evident from the following law regarding a minchah, which was burned on the altar together with a sacrifice, the words of that law in Moses being,

Every minchah which you bring to Jehovah shall be made without yeast; no yeast nor any honey shall be used along with the fire-offering you burn to Jehovah. Leviticus 2:11.

From all that has been said it is clear that the profanation of truth is meant by this law. It also explains why the words 'the blood of [My] sacrifice' are used and not simply 'the sacrifice'; for 'the blood' is truth derived from good.

2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.

[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.