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Левит 4

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1 И говорилъ Іегова Моисею, и сказалъ:

2 скажи сынамъ Израилевымъ: если какая душа согрјшитъ по ошибкј противъ какихъ-либо заповјдей Господнихъ, и сдјлаетъ что-нибудь, чего не должно дјлать:

3 Если священникъ помазанный согрјшитъ и сдјлаетъ повиннымъ народъ, то за грјхъ свой, которымъ согрјшилъ, пусть представитъ Господу въ жертву за грјхъ изъ крупнаго скота тельца безъ порока.

4 И приведетъ тельца къ дверямъ скиніи собранія предъ Господа, и возложитъ руку свою на голову тельца, и заколетъ тельца предъ Господомъ.

5 И возьметъ священникъ помазанный крови тельца и внесетъ ее въ скинію собранія,

6 и омочитъ священникъ перстъ свой въ кровь, и покропитъ кровію семь разъ предъ Господомъ, предъ завјсою святилища.

7 И возложитъ священникъ крови предъ Господомъ на роги жертвенника благовонныхъ куреній, который въ скиніи собранія, а осталъную кровь тельца выльетъ у основанія жертвенника всесожженій, который у дверей скиніи собранія.

8 И вынетъ изъ тельца за грјхъ весь тукъ его, тутъ покрывающій внутренности, и весь тукъ, который на внутренностяхъ.

9 И обј почки и тукъ, который на нихъ, который на стегнахъ, и перепонку на печени; съ почками отдјлитъ онъ сіе,

10 подобно, какъ вынимается изъ тельца жертвы благодарственной, и сожжетъ ихъ священникъ на жертвенникј всесожженія.

11 А кожу тельца и все мясо его, съ головою и съ ногами, и прочія внутренности его и нечистоту его,

12 всего тельца пусть вынесетъ внј стана на чистое мјсто, гдј высыпается пепелъ, и сожжетъ его огнемъ на дровахъ; гдј высыпается пепелъ, тамъ пусть сожженъ будетъ.

13 Если же все общество Израилево сдјлаетъ преступленіе, которое укроется отъ очей собранія, и сдјлаетъ что-нибудь противъ заповјдей Господнихъ, чего не надлежало дјлать, и будетъ виновно:

14 то, когда узнанъ будетъ грјхъ, которымъ они согрјшили, отъ всего общества представятъ они изъ крупнаго скота тельца въ жертву за грјхъ и приведутъ его предъ скинію собранія;

15 и возложатъ старјйшины общества руки свои на голову тельца предъ Господомъ, и заколятъ тельца предъ Господомъ.

16 И внесетъ священникъ помазанный крови тельца въ скинію собранія.

17 И омочитъ священникъ перстъ свой въ кровь и покропитъ семь разъ предъ Господомъ предъ завјсою.

18 И возложитъ крови на роги жертвенника, который предъ лицемъ Господнимъ въ скиніи собранія, а остальную кровь выльетъ у основанія жертвенника всевожженій, который у дверей скиніи собранія.

19 И весь тукъ его вынетъ изъ него, и сожжетъ на жертвенникј.

20 И сдјлаетъ съ тельцемъ то, что дјлается съ тельцемъ за грјхъ: такъ должно быть сдјлано съ нимъ: и такимъ образомъ очиститъ ихъ священникъ и прощено будетъ имъ.

21 И вынесетъ тельца внј стана, и сожжетъ его такъ, какъ сожетъ прежняго тельца. Это жертва за грјхъ общества.

22 А если согрјшитъ начальникъ, и сдјлаетъ по ошибкј что-нибудь вопреки заповјдямъ Господа, Бога своего, чего не надлежало дјлать, и будетъ виновенъ:

23 то когда узнанъ будетъ имъ грјхъ, которымъ онъ согрјшилъ, приведетъ онъ въ жертву изъ стада козъ козла безъ порока;

24 и возложитъ руку свою на голову козла и заколетъ его на томъ мјстј, гдј закалаются всесожженія предъ Господомъ: это жертва за грјхъ.

25 И возьметъ священникъ перстомъ своимъ крови отъ жертвы за грјхъ, и возложитъ на роги жертвенника всесожженія, а остальную кровь его выльетъ у основанія жертвенника всесожженія.

26 И весь тукъ его сожжетъ на жертвенникј, подобно какъ тукъ жертвы благодарственной, и такимъ образомъ очиститъ его священникъ отъ грјха его, и прощено будетъ ему.

27 Если же кто изъ простаго народа земли согрјшитъ по ошибкј и сдјлаетъ что-нибудь вопреки заповјдямъ Господнимъ, чего не надлежало дјлать, и виновенъ будетъ:

28 то когда узнанъ будетъ имъ грјхъ, которымъ онъ согрјшилъ, приведетъ онъ въ жертву изъ стада козъ козу, безъ порока, за грјхъ свой, которымъ онъ согрјшилъ;

29 и возложитъ руку свою на голову сей жертвы за грјхъ на мјстј всесожженія.

30 И возьметъ священникъ крови ея перстомъ своимъ и возложитъ на роги жертвенника всесожженія, а остальную кровь ея выльетъ у основанія жертвенника.

31 И весъ тукъ ея вынетъ, подобно какъ вынимается тукъ изъ жертвы благодарственной, и сожжетъ его священникъ на жертвенникј, въ благоуханіе успокоенія Господу: и такимъ образомъ очиститъ его священникъ, и прощено будетъ ему.

32 А если изъ стада овецъ захочетъ онъ принести жертву за грјхъ, пусть принесетъ женскаго пола безъ порока;

33 и возложитъ руку свою на голову жертвы за грјхъ и заколетъ ее въ жертву за грјхъ на томъ мјстј, гдј закалаютъ всесожженія.

34 И возьметъ свяіценникъ перстомъ своимъ крови отъ сей жертвы за грјхъ и возложитъ на роги жертвенника всесожженія, а остальную кровь выльетъ у основанія жертвенника.

35 И весь тукъ ея вынетъ, подобно какъ вынимается тукъ овцы изъ жертвы благодарственной, и сожжетъ сіе священникъ на жертвенникј, въ огнепалимую жертву Господу: и такимъ образомъ очиститъ его священникъ отъ грјха его, которымъ онъ согрјшилъ, и прощено будетъ ему.

   

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Arcana Coelestia # 10040

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10040. Since the flesh of the young bull together with its skin and dung was burned with fire outside the camp, it becomes clear that the good of love was not meant by its 'flesh' but the evil of [self] love, as accords with the things stated above in 10035 regarding its 'flesh', and in 10038 just above regarding 'the camp'. But the reason why they were allowed to eat the flesh of the sacrifice, as becomes clear from places which come further on, was that in its worship that nation was interested in the outward performance but not in anything internal, see the places referred to in 9320(end), 9380. And an outward performance devoid of anything internal is not at all holy because then it is something done merely by the body and spoken by the mouth, and the heart and soul are not in it. Nevertheless the outward performance devoid of anything internal was called holy because it represented holy and internal things, these being everything that belongs to love and faith received from the Lord and offered back to Him. Since that nation was by nature such they were not permitted to eat blood and fat, because 'blood' meant Divine Truth which composes faith, while 'fat' meant Divine Good which constitutes love, both of which are received from the Lord, see above in 10033. But they were permitted to eat the flesh of a sacrifice because this flesh meant the human proprium or selfhood, 10035; and the proprium of that nation was such that they worshipped the outward forms as being holy but made nothing whatever of their inward substance. And that worship - apart from the representative aspect of it, which was holy - was idolatrous, see 4281, 4311. Furthermore that flesh, as a representative sign, had no other meaning, when its blood represented Divine Truth and its fat Divine Good, 10033; for then that flesh represented something which was devoid of life and soul, as the outward devoid of the inward is, which is referred to as being dead and which is in keeping with the following words in Moses,

You shall not eat the blood, because the blood is the soul; and you shall not eat the soul with the flesh. Deuteronomy 12:23.

[2] The worship of the nation of the catholic religion, as it is called 1 , is almost the same; that is to say, its worship is outward, devoid of anything inward. The common people are prevented from knowing the inner truths of the Word, because they are forbidden to read it, for which reason also it has come about in the Lord's Divine Providence that in the Holy Supper the common people are given the bread or flesh, but not the wine or blood. And yet blood is that which gives life to flesh, even as wine gives it to bread. For just as the bread without the wine provides no nourishment to the body, neither therefore does the good of love, meant by the bread and the flesh, without the truth of faith, meant by the wine and the blood, provide any nourishment to the soul. In the Lord's Divine Providence it has also come about there that the priest should drink the wine, because by this is meant nourishing the soul by means of Divine Truth devoid of the good of love, which is something outwardly holy devoid of anything inwardly so. They have no knowledge that this has happened in the Lord's Divine Providence because they venerate outward things in an idolatrous manner and so have no idea about inward things. If it had been otherwise, then not unlike the Jews they would have profaned holy things. That drinking of the wine by the priest alone is also a sign that knowledge of Divine Truth resides with priests alone and not with the common people, except so far as they are willing to give them it. Regarding the Holy Supper, that the bread and flesh in it are the Divine Good of the Lord's Divine Love towards the human race, and people's love offered back to the Lord, and that the blood and wine are the Divine Truth emanating from the Lord's Divine Good, and so the truth of faith received from the Lord and offered back to Him, see 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127.

As regards when it was that the flesh of sacrifices should be taken outside the camp to be burned with fire, see Leviticus 4:11-12, 21; and when it was, and by whom, that it should be eaten, Leviticus 6:26-30; 7:6, 15-19; 19:5-6; Deuteronomy 12:7, 17-18, 27; 27:6-7.

Poznámky pod čarou:

1. i.e. Roman Catholicism is seen to be a single nation whose secular as well as spiritual head is the Pope.

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