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Levitski Zakonik 16

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1 I reče Gospod Mojsiju pošto pogiboše dva sina Aronova, a pogiboše kad pristupiše pred Gospoda,

2 I kaza Gospod Mojsiju: Reci Aronu, bratu svom, da ne ulazi u svako doba u svetinju za zaves pred zaklopac koji je na kovčegu, da ne pogine, jer ću se u oblaku nad zaklopcem javljati.

3 S ovim neka ulazi Aron u svetinju: s juncem za žrtvu radi greha i s ovnom za žrtvu paljenicu.

4 Svetu košulju lanenu neka obuče, i gaće lanene neka su na telu njegovom, i neka se opaše pojasom lanenim i kapu lanenu neka metne na glavu; to su haljine svete, i neka opere telo svoje vodom, pa onda neka ih obuče.

5 A od zbora sinova Izrailjevih neka uzme dva jarca za žrtvu radi greha, i jednog ovna za žrtvu paljenicu.

6 I neka prinese Aron junca svog na žrtvu za greh i očisti sebe i dom svoj.

7 Potom neka uzme dva jarca, i neka ih metne pred Gospoda na vrata šatora od sastanka.

8 I neka Aron baci žreb za ta dva jarca, jedan žreb Gospodu a drugi žreb Azazelu.

9 I neka Aron prinese na žrtvu jarca na kog padne žreb Gospodnji, neka ga prinese na žrtvu za greh.

10 A jarca na kog padne žreb Azazelov neka metne živa pred Gospoda, da učini očišćenje na njemu, pa neka ga pusti u pustinju Azazelu.

11 I neka Aron prinese junca svog na žrtvu za greh i očisti sebe i dom svoj, i neka zakolje junca svog na žrtvu za greh.

12 I neka uzme kadionicu punu žeravice s oltara, koji je pred Gospodom, i pune pregršti kada mirisnog istucanog, i neka unese za zaves.

13 I neka metne kad na oganj pred Gospodom, da dim od kada zakloni zaklopac koji je na svedočanstvu; tako neće poginuti.

14 Posle neka uzme krvi od junca i pokropi s prsta svog po zaklopcu prema istoku, a pred zaklopcem neka sedam puta pokropi tom krvlju s prsta svog.

15 I neka zakolje jarca na žrtvu za greh narodni, i neka učini s krvlju njegovom kao što je učinio s krvlju junčijom, i pokropi njom po zaklopcu i pred zaklopcem.

16 I tako će očistiti svetinju od nečistota sinova Izrailjevih i od prestupa njihovih u svim gresima njihovim; tako će učiniti i u šatoru od sastanka, koji je među njima usred nečistota njihovih.

17 A niko da ne bude u šatoru od sastanka kad on uđe da čini očišćenje u svetinji, dokle ne izađe i svrši očišćenje za se i za dom svoj i za sav zbor izrailjski.

18 A neka izađe k oltaru koji je pred Gospodom, i očisti ga; i uzevši krvi od junca i krvi od jarca neka pomaže rogove oltaru unaokolo;

19 I neka ga pokropi odozgo istom krvlju s prsta svog sedam puta; tako će ga očistiti i posvetiti ga od nečistota sinova Izrailjevih.

20 A kad očisti svetinju i šator od sastanka i oltar, tada neka dovede jarca živog.

21 I metnuvši Aron obe ruke svoje na glavu jarcu živom, neka ispovedi nad njim sva bezakonja sinova Izrailjevih i sve prestupe njihove u svim gresima njihovim, i metnuvši ih na glavu jarcu neka ga da čoveku spremnom da ga istera u pustinju.

22 I jarac će odneti na sebi sva bezakonja njihova u pustinju; i pustiće onog jarca u pustinju.

23 Potom neka opet uđe Aron u šator od sastanka i svuče haljine lanene koje je obukao kada je išao u svetinju, i onde neka ih ostavi.

24 Pa neka opere telo svoje na svetom mestu i obuče svoje haljine; i izašav neka prinese svoju žrtvu paljenicu, i očisti sebe i narod.

25 A salo od žrtve za greh neka zapali na oltaru.

26 A ko odvede jarca za Azazela, neka opere haljine svoje i okupa telo svoje u vodi, pa onda neka uđe u logor.

27 A junca za greh i jarca za greh, od kojih je krv unesena da se učini očišćenje u svetinji, neka iznesu napolje iz logora, i neka spale ognjem kože njihove i meso njihovo i balegu njihovu.

28 A ko ih spali, neka opere haljine svoje i okupa telo svoje u vodi, pa onda neka dođe u logor.

29 I ovo neka vam bude večna uredba: deseti dan sedmog meseca mučite duše svoje, i ne radite nikakav posao, ni domorodac ni došljak koji se bavi među vama.

30 Jer u taj dan biva očišćenje za vas, da se očistite; bićete očišćeni od svih greha svojih pred Gospodom.

31 To neka vam je počivanje subotno, i mučite duše svoje po uredbi večnoj.

32 A sveštenik koji bude pomazan i koji bude osvećen da vrši službu svešteničku na mesto oca svog, on neka očišća obukavši se u haljine lanene, haljine svete.

33 I neka očisti svetinju svetu i šator od sastanka; i oltar neka očisti; i sveštenike i sav narod sabrani neka očisti.

34 I ovo neka vam je večna uredba da očišćate sinove Izrailjeve od svih greha njihovih jedan put u godini. I učini Mojsije kako mu zapovedi Gospod.

   

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Arcana Coelestia # 10033

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10033. As the subject treated of in this chapter is the sacrifice and the burnt-offering by which Aaron and his sons were to be inaugurated into the priesthood, a few more words shall be said about the blood and the fat. That all the blood of the sacrifice and of the burnt-offering was to be poured forth at the altar, and that all the fat was to be burned on the altar, is evident from the statutes and the laws concerning the burnt-offerings and the sacrifices in Leviticus. That it was so done was because the “blood” signified Divine truth, and the “fat” Divine good. (That “blood” had this signification is evident from what was shown concerning blood in n. 4735, 6378, 6978, 7317, 7326, 7850, 9127, 9393; and that “fat” signified Divine good, from w hat was shown in n. 5943.)

[2] That by “blood” is signified Divine truth is evident in Ezekiel:

Gather yourselves from every side upon My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I will sacrifice for you; ye shall be sated upon My table with horse, with chariot, with the mighty man, and every man of war. Thus will I put My glory among the nations (Ezekiel 39:17-22);

everyone can see that by “blood” is not here meant blood, for it is said that they should “drink the blood of the princes of the earth, and this even to drunkenness;” and also that they should “eat fat even to satiety;” and then that they should be “sated with horse and with chariot.” From this it is plain that something else than blood is meant by “blood,” and something else than the princes of the earth by these “princes;” also something else than fat, and than horse and chariot, by “fat” and “horse” and “chariot;” but what is signified cannot be known except by means of the internal sense, which teaches that “blood” denotes Divine truth; “the princes of the earth,” the primary truths of the church; “fat,” Divine good; a “horse,” the internal sense of the Word; and a “chariot,” the very doctrine therefrom. That “blood” denotes Divine truth is evident from the passages above cited; also that “the princes of the earth” denote primary truths (n. 5044); “the earth,” the church (n. 9325); a “horse,” the internal sense of the Word (n. 2760-2762); and a “chariot,” doctrine (n. 5321, 8215).

[3] From all this it is now evident what is signified by the words of the Lord in John:

Jesus said, Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you. He that eateth My flesh, and drinketh My blood hath eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood, abideth in Me, and I in him (John 6:53-56).

(That “flesh” denotes Divine good, see n. 3813, 7850, 9127; and that “the Son of man whose flesh they were to eat and whose blood they were to drink” denotes the Lord as to Divine truth from Divine good, n. 9807)

[4] But that “fat,” or “fatness,” denotes Divine good, is evident in Isaiah:

In this mountain Jehovah shall make for all peoples a feast of fat things (Isaiah 25:6).

Attend unto Me, and eat ye good, and your soul shall be delighted in fatness (Isaiah 55:2).

I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jeremiah 31:14).

From all this it can be seen why all the fat of the sacrifice was to be burnt upon the altar, and why all the blood was to be poured forth at its side.

[5] As “blood” and “fat” signified these Divine things, therefore the Israelitish people were wholly forbidden to eat fat and blood, as is evident in Moses:

It shall be a statute of eternity in your generations, that ye shall eat no fat and no blood (Leviticus 3:17).

Ye shall eat no fat, whether of ox, or sheep, or goat; everyone who shall eat the fat of the beast of which an offering is made by fire unto Jehovah, the soul that eateth it shall be cut off from his peoples (Leviticus 7:23, 25).

Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Leviticus 17:10-14; also Deuteronomy 12:23-25).

[6] The reason why to eat fat and blood was so severely forbidden, was because by it was represented the profanation of Divine truth and Divine good; for the Israelitish and Jewish nation was in external things separate from internal, thus in no Divine truth and in no Divine good in respect to faith and love; but was in external worship without these; for they were in the love of self and of the world more than other nations, consequently in the evils that spring from this love, which are contempt for others, enmity, hatred, revenge, ferocity, and cruelty. Hence also it was that internal truths were not revealed to them, for if they had been revealed, they could not but have profaned them. (That such was the character of that nation, see the places cited in n. 9320, 9380.) Therefore they would have represented profanation if they had eaten blood and fat, for whatever was instituted among them was representative of the interior things of the church and of heaven.

[7] From this again it is plain what is signified by “eating fat to satiety,” and by “drinking blood, the blood of the princes of the earth, even to drunkenness,” in Ezekiel 39:17-22 (of which above); namely, that when interior things were opened, then to those who were in them, that is, in faith and in love to the Lord, would be appropriated Divine truth and Divine good, which was done among the nations when the Lord came into the world; wherefore also it is there said, “Thus will I put My glory among the nations” (Ezekiel 39:21). By “glory” is signified Divine truth proceeding from the Lord, such as it is in heaven (n. 9429); and by “nations” are signified all who are in good (n. 1259, 1260, 1416, 1849, 4574, 6005, 8771, 9256).

[8] This the Lord Himself confirms when He says that “His flesh is food indeed, and His blood is drink indeed,” and that “whoso eateth His flesh, and drinketh His blood, abideth in Him, and He in him” (John 6:55-56); and also in His instituting the Holy Supper, in which they were to “eat His flesh and drink His blood” (Matthew 26:27-28); by which is signified the appropriation of Divine good and Divine truth from Him; and the appropriation of Divine good and Divine truth from the Lord is possible with those only who acknowledge the Lord’s Divine, for this is the first and essential thing itself of all things of faith in the church. For heaven cannot be unclosed to others, because the whole heaven is in this faith; thus the Divine truth that proceeds from the Lord’s Divine good, which is there meant by “blood,” cannot be communicated to others. Therefore let everyone within the church take heed to himself lest he deny the Lord, and also lest he deny His Divine, for heaven is closed to this denial, and hell is opened to it, all such being separated from heaven, where the Divine of the Lord is all in all, because it makes heaven. And when heaven has been closed, a memory-knowledge of the truths of faith from the Word and the doctrine of the church is indeed possible; but not any faith which is faith, for faith which is faith comes from above; that is, through heaven from the Lord.

[9] That the Lord so spoke, namely, that He called the Divine good that proceeds from Him His “flesh,” and the Divine truth that proceeds from His Divine good His “blood,” was because the Word, which is from Him, was the Divine that fills the universal heaven. Such a Word must exist by means of correspondences, consequently must be representative and significative in each and all things, for thus and no otherwise it conjoins the men of the church with the angels in the heavens. For when men perceive the Word according to the letter, the angels perceive it according to the internal sense; thus instead of the Lord’s “flesh” they perceive Divine good, and instead of His “blood,” Divine truth, both from the Lord. From this what is holy flows in through the Word.

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