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Leviticus 23

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1 Viešpats kalbėjo Mozei:

2 “Paskelbk izraelitams Viešpaties šventes, per kurias turite sušaukti susirinkimą.

3 Šešias dienas dirbkite; septintoji diena yra sabatas, skirta poilsiui ir šventam susirinkimui. Nieko nedirbkite tą dieną, nes tai yra sabatas Viešpačiui, kur jūs begyventumėte.

4 Šios yra iškilmingos Viešpaties šventės ir jas švęskite joms skirtu metu:

5 pirmo mėnesio keturioliktos dienos vakare yra Viešpaties Pascha,

6 o penkioliktą to paties mėnesio dieną yra Neraugintos duonos šventė Viešpačiui. Neraugintą duoną valgykite septynias dienas.

7 Pirmoji diena bus jums iškilmingiausia ir šventa. Tą dieną nedirbkite jokio darbo.

8 Septynias dienas aukokite Viešpačiui deginamąją auką. Septintoji susirinkimo diena bus iškilminga ir šventa; tą dieną neturite nieko dirbti”.

9 Viešpats kalbėjo Mozei:

10 “Sakyk izraelitams, kad, įėję į kraštą, kurį jiems duosiu, ir pradėję pjauti javus, atneštų pirmąjį pjūties pėdą kunigui,

11 kuris pirmą dieną po sabato siūbuos pėdą Viešpaties akivaizdoje, kad Jis būtų jums malonus.

12 Tą pačią dieną, kai pėdas siūbuojamas, papjaukite sveiką metinį avinėlį deginamajai aukai Viešpačiui.

13 Drauge su juo aukokite duonos auką iš dviejų dešimtųjų efos smulkių miltų, apšlakstytų aliejumi, kad būtų malonus kvapas Viešpačiui; taip pat geriamajai aukai aukokite vyno ketvirtadalį hino.

14 Nei duonos, nei paskrudintų grūdų, nei kruopų nevalgykite, kol nepaaukosite Dievui. Tai amžinas įsakymas visoms kartoms, kur jūs begyventumėte.

15 Atskaitykite septynias savaites po to sabato, pradėdami pirmąja diena, kai atnešėte aukoti pirmąją derliaus pėdą.

16 Penkiasdešimtąją dieną­pirmąją dieną po septinto sabato­vėl aukokite Viešpačiui duonos auką.

17 Iš savo gyvenviečių atneškite du raugintos duonos kepalus, iškeptus iš dviejų dešimtųjų efos smulkių miltų; tai yra pirmieji vaisiai Viešpačiui.

18 Kartu su duonos kepalais aukokite septynis sveikus metinius avinėlius, vieną veršį ir du avinus,­tai bus deginamoji auka Viešpačiui, drauge su duonos ir geriamąja auka, kad būtų malonus kvapas.

19 Aukokite taip pat ožį aukai už nuodėmę ir du metinius avinėlius padėkos aukai.

20 Kunigas juos siūbuos drauge su pirmųjų vaisių duonos kepalais Viešpaties akivaizdoje; po to visa tai bus šventa ir priklausys kunigams.

21 Paskelbkite šitą dieną iškilminga ir šventa susirinkimo diena; tą dieną nedirbkite jokio darbo. Tai bus amžinas įstatymas visoms jūsų kartoms, kur jūs begyventumėte.

22 Pjaudami savo javus, nenupjaukite jų iki lauko krašto ir nerinkite nukritusių varpų; jas palikite beturčiams ir ateiviams. Aš esu Viešpats, jūsų Dievas”.

23 Viešpats kalbėjo Mozei:

24 “Sakyk izraelitams, kad septinto mėnesio pirmoji diena bus jums iškilminga poilsio diena­sabatas. Trimitų garsai jums tai primins, ji bus švento susirinkimo diena.

25 Nedirbkite tą dieną jokio darbo ir aukokite Viešpačiui deginamąją auką”.

26 Viešpats kalbėjo Mozei:

27 “Dešimtoji to paties mėnesio diena bus iškilminga sutaikinimo diena. Tai bus švento susirinkimo diena; varginkite savo sielas tą dieną ir aukokite Viešpačiui deginamąją auką.

28 Jokio darbo nedirbkite, nes tai sutaikinimo diena, kad jūs būtumėte sutaikinti su Viešpačiu, jūsų Dievu.

29 Kiekvienas žmogus, kuris nevargintų savo sielosdieną, bus išnaikintas iš savo tautos.

30 Kas dirbtų bet kokį darbą tą dieną, bus išnaikintas iš savo tautos.

31 Todėl nieko tą dieną nedirbkite. Tai bus amžinas įstatymas visoms jūsų kartoms, kur jūs begyventumėte.

32 Tai bus jums poilsio sabatas, kurio metu varginsite savo sielas. Nuo devintos mėnesio dienos vakaro iki kito vakaro švęsite sabatą”.

33 Viešpats kalbėjo Mozei:

34 “Sakyk izraelitams, kad nuo penkioliktos to paties mėnesio dienos septynias dienas truks Palapinių šventė.

35 Pirmoji diena bus iškilminga ir šventa; tą dieną nedirbsite jokio darbo.

36 Septynias dienas aukosite Viešpačiui deginamąsias aukas. Aštuntoji diena bus šventa. Tuomet aukosite Viešpačiui deginamąją auką, nes tai susirinkimo diena; nedirbsite tą dieną jokio darbo.

37 Šitos yra Viešpačiui skirtos šventės, per kurias sušauksite šventą susirinkimą ir aukosite Viešpačiui deginamąsias, duonos ir geriamąsias aukas, kiekvieną jai nustatytu metu,

38 neskaitant sabato, įžado ir laisvos valios aukų, kurias atnešate Viešpačiui.

39 Taigi nuo septinto mėnesio penkioliktos dienos, kai surinksite visą savo laukų derlių, paskirkite Viešpaties garbei septynias dienas; pirmoji ir aštuntoji diena bus sabatas.

40 Pirmą dieną imkite gražiausių medžių vaisių, palmių šakelių, lapuoto medžio ir paupio gluosnių šakų ir linksminkitės Viešpaties, jūsų Dievo, akivaizdoje.

41 Kasmet iškilmingai švęskite Viešpačiui septynias dienas; tai bus amžinas įstatymas jūsų kartoms. Tą šventę švęskite septintą mėnesį.

42 Visi izraelitai turi gyventi palapinėse septynias dienas,

43 kad jūsų palikuonys žinotų, jog buvau apgyvendinęs izraelitus palapinėse, kai juos išvedžiau iš Egipto žemės. Aš Viešpats, jūsų Dievas”.

44 Taip Mozė paskelbė izraelitams šventes Viešpaties garbei.

   

Des oeuvres de Swedenborg

 

Arcana Coelestia #9223

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9223. '[And] you shall not be slow [to offer] the firstfruits of your grain and the firstfruits of your wine' means that since all the good and the truth of faith come from the Lord they are to be ascribed to Him, not to self. This is clear from the meaning of 'the firstfruits' as those things which must occupy first place, thus which are the chief of them all, dealt with below; from the meaning of 'grain' as the good of the truth of faith, dealt with in 5295, 5410, 5959, and from the meaning of 'wine' as the truth of good, thus the truth of the good of faith, dealt with in 1798, 6377; and from the meaning of 'not being slow', when it has reference to the good and truth of faith, as ascribing from affection, since that which is done not slowly but swiftly is done from love and affection, 7695, 7866. The reason why ascribing to the Lord is meant is that the firstfruits, like the firstborn also, were given to Jehovah, and by Jehovah to Aaron and his seed, 'Jehovah' being used in the Word to mean the Lord, 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864. Consequently since the firstfruits of grain and wine are forms of the good and the truths of faith, the meaning is that they are to be ascribed to the Lord since they come from Him. For the truth that everything composing a person's thought and will flows in, and the truth that all goodness and truth come from the Lord, see 2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8864, 9110, 9111; and the same truths from experience, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.

[2] The firstfruits that were to be offered to the Lord were the firstfruits of the harvest and the firstfruits of vintage, 1 also the firstfruits of shearing, and the firstfruits of fruit too. The firstfruits of the harvest were parched and fresh ears of grain, also a sheaf that was to be waved, and afterwards products of the threshing-floor, which were cakes, while the firstfruits of vintage were the firstfruits of wine, must, and oil. In addition to these there were the firstfruits of shearing the flock, and also the firstfruits of fruit, which were offered in a basket. In addition also all the firstborn were offered to the Lord, though the firstborn of human beings were redeemed, as also were the firstborn of animals that were not offered in sacrifices, such as those of asses, mules, horses, and the like. Firstfruits and firstborn were offered to Jehovah and were given by Jehovah to Aaron and his seed because Aaron and his sons, who served in the office of high priest, represented the Lord. In the present verse 'the firstfruits of grain and of wine' is used to mean all the firstfruits of harvest and vintage that have been referred to immediately above. For the words used in the original language are 'the fullness of grain' and 'the tear of wine', 'fullness' being the harvest when it has ripened and also been gathered in, and 'tears' drops of fluid that trickle down.

[3] What was represented specifically by firstfruits - for all the religious laws and practices which the Lord commanded the children of Israel represented internal aspects of the Church - becomes clear when the particular products whose firstfruits were offered are considered in the internal sense. 'Grain' means the good of faith and 'wine' the truth of faith, as may be seen in the places referred to above. Giving firstfruits to Jehovah was a sign that the ascription of every good and truth of faith to the Lord and not to self was the first thing of the Church. Ascribing them to the Lord consists in knowing, acknowledging, and believing that they spring from the Lord and in no way at all from self; for as shown above, faith comes entirely from the Lord. The reason why 'the firstfruits' have this meaning is that firstfruits were offerings and gifts which were thanksgivings for the fruits of the earth. They were the acknowledgement of blessings from Jehovah, that is, from the Lord, and therefore the acknowledgement that all things came from Him. In the internal sense they are the acknowledgement [that He is the Source] of every good and truth of faith, which are meant by harvest, grain, oil, must, wine, wool, and fruit, whose firstfruits were given. Regarding these 'firstfruits', see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11; and 'firstfruits' have a similar meaning in Ezekiel 20:40 and Micah 7:1-2.

Notes de bas de page:

1. i.e. the time or season when grapes and other fruits such as olives are harvested

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

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Arcana Coelestia #6996

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6996. 'Send, I beg You, through the hand [of another] You may send' means that Divine Truth going forth from the Divine Human will be uttered in an indirect way. This is clear from the representation of Moses, who says these words, as the Lord in respect of the Word, that is, of Divine Truth, dealt with in 6752; from the meaning of 'sending', when used in reference to the Lord, as going forth, dealt with in 2397, 4710; and from the meaning of 'sending through the hand' as through another to whom power will be given, power to utter Divine Truth going forth from the Lord's Divine Human. And since it comes through another to whom power has been given it comes in an indirect way. It was shown above in 6982, 6985, that Divine Truth going forth directly from the Lord's Divine Human cannot be heard or discerned by anyone, not even by an angel. If therefore it is to be heard and discerned an intermediary is required; heaven acts as that intermediary, and then the angels and spirits present with a person.

[2] This is plainly recognizable from the consideration that a person does not even hear the spirits who are present with him talking to one another; and if he did he would not discern what they said because spirits' speech does not contain any words used by men but is the universal speech of all languages. What is more, spirits cannot hear angels, and if they did they would not discern what they said, for angels' speech is even more universal. Still less can angels belonging to the inmost heaven be heard or understood, because their speech is not speech consisting of ideas but of the affections immanent in heavenly love. Since these kinds of speech are so remote from a person that he cannot by any means hear or discern them, then how remote must Divine speech be - if one may use that expression - which is infinitely superior to the kinds of speech in the heavens? (The expression 'Divine speech' is being used, but by it Divine Truth going forth from the Lord's Divine Human is meant.) This being so, it may be seen that if Divine Truth going forth from the Lord is to be heard and discerned, it must come to man by way of intermediaries, the final one being a spirit present with a person, whose entrance takes place either into the person's thought or by means of a living voice.

[3] The fact that Divine Truth coming forth directly from the Lord cannot be heard or discerned is also evident from correspondences and from the representatives based on them. That is to say, the things that man says present themselves among spirits in an altogether different form, and the things spirits say present themselves among angels in an altogether different form, as may be recognized from the spiritual sense of the Word and the literal sense of it; the literal sense, which is suitable for man, serves to denote and represent things contained in the spiritual sense. Since this sense cannot be perceived by man - still less the angelic sense - except insofar as it is able to be presented and revealed by means of such things as belong to the world and natural order, how can he discern Divine Truth coming directly from the Lord's Divine? That Truth is infinitely higher than angels' level of understanding and cannot be perceived in heaven either, except insofar as it passes through heaven and in so doing takes on a form suitable for and compatible with the perception of those who are there. This is accomplished by means of an influx that is marvellous and beyond all possible comprehension by anyone. These matters have been stated in order that people may know that Divine Truth going forth from the Lord cannot be heard or discerned by anyone without intermediaries.

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