3862. Section 3858 above showed that the twelve tribes symbolized all facets of truth and goodness, or of faith and love. The current focus of discussion is the individual sons of Jacob for whom the tribes were named, so I need to reveal another secret here: the meaning that Jacob’s sons have.

All heavenly and spiritual warmth, or love and charity, is outwardly perceived in heaven as flames given off by the sun.

All heavenly and spiritual light, or faith, outwardly appears in heaven as light radiating from the sun. The heavenly and spiritual warmth contains wisdom, and the resulting light contains understanding, because they come from the Lord, who is the sun there. (See §§1053, 1521-1533, 1619-1632, 2441, 2495, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3338, 3339, 3341, 3413, 3485, 3636, 3643.) Clearly, then, all goodness comes from the warmth that the Lord gives off as the sun, and all truth comes from the light he sheds. All desires, which relate to love, or goodness, are variations of the heavenly and spiritual warmth given off by the Lord, and from them come changes of state. All thoughts, which relate to faith, or truth, are modifications of the heavenly and spiritual light shed by the Lord, and from them comes understanding.

All of heaven’s angels are subject to these influences; their feelings and thoughts have no other source or identity. This fact is clear from their language, which has the same source and therefore consists of variegations or modifications of heavenly light containing heavenly warmth. As a result, their speech is indescribable and displays more variety and fullness than anyone could possibly grasp (§§3342, 3344, 3345).

In order to provide an earthly representation of these concepts, Jacob’s sons were each given names symbolizing universal aspects of goodness and truth, or of love and faith. In consequence, the names symbolized variations of heavenly and spiritual warmth in their universal aspects and modifications of the resulting light in their universal aspects. The pattern of those universal qualities determines what kind of fire and radiance they emit. When the pattern starts with love, anything that genuinely follows it looks fiery. When the pattern starts with faith, anything that genuinely follows it looks brilliant—in all kinds of ways, depending on how the subsequent parts follow the pattern. If they do not truly fit in, it looks dark in all kinds of ways. Variations on the pattern will be discussed below, however, by the Lord’s divine mercy. This now is why the Lord gave answers through the Urim and Thummim and why, depending on what the situation was, [the priests] received the answers through flashes of light from the translucent precious stones on which the names of the twelve tribes were engraved. As noted, the names themselves were inscribed with universal aspects of love and faith as they exist in the Lord’s kingdom and consequently with universal aspects of fire and light that in heaven represent aspects of love and faith.

Let me start, then, by confirming from the Word that the order in which the tribes are named there varies, depending on the situation under discussion. This will indicate that the answers the Lord gave through the Urim and Thummim were flashes of light whose order was determined by the state of affairs. All light in heaven varies in accord with the situation at hand, and the situation at hand varies in accord with the pattern of goodness and truth. What combination of truth and goodness each pattern symbolizes will become clear from the explanation: Reuben symbolizes a faith imparted by the Lord; Simeon, a faith belonging to the will, imparted by the Lord; Levi, spiritual love, or charity; Judah, divine love and the Lord’s heavenly kingdom. The symbolism of the remaining eight will be given in the next chapter.

The pattern depicted here follows their birth order, which runs Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. See verses 32, 33, 34, 35, of this chapter; the next chapter, Genesis 30:6, 8, 11, 13, 18, 20, 24; and Genesis 35:18. This order matches the situation being described here, which is a person’s rebirth. When we regenerate, we start with faith’s truth, meant by Reuben; advance from there to an intent to act on truth, meant by Simeon; from there to charity, meant by Levi; and so to the Lord, meant in the highest sense by Judah. Spiritual conception and birth, or regeneration, progresses from the outer plane to the inner, as noted just above in §3860; that is, it progresses from faith’s truth to love’s goodness.

Shortly before Jacob came to Isaac his father in Mamre, Kiriath-arba, his sons are named in this order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher (Genesis 35:23, 24, 25, 26). Here the sons of Leah and Rachel come first, and those of the slaves, last, as determined by the situation being treated of.

They are listed in yet another order when they set out and came to Egypt, as described in Genesis 46:9-19; in another when Jacob (who by then was Israel) blessed them before dying (Genesis 49:3-27); and in another when Moses blessed them (Deuteronomy 33:6-24).

When they camped around the meeting tent, they were in this pattern: toward the east, Judah, Issachar, Zebulun; toward the south, Reuben, Simeon, Gad; toward the west, Ephraim, Manasseh, Benjamin; toward the north, Dan, Asher, Naphtali (Numbers 2:1– end).

For the arrangement the tribes stood in on Mount Gerizim to bless the people and on Mount Ebal to curse them, see Deuteronomy 27:12, 13.

When the chief men, one from each tribe, were to be sent to scout out the land, they are listed in this order: Reuben, Simeon, Judah, Issachar, Ephraim, Benjamin, Zebulun, Joseph (that is, Manasseh), Dan, Asher, Naphtali, Gad (Numbers 13:4– 16). However, the chiefs who were to give the land as an inheritance are listed in another order (Numbers 34:19-29). For the order in which lots were cast and fell out when the land was given as an inheritance, see Joshua 13-19.

Where Ezekiel deals with the borders of the new, holy land that the tribes were to inherit, they are mentioned in this order: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, Gad—all reaching from the eastern side to the “sea” side, or western side, except for Gad, which was on the southern side toward the south (Ezekiel 48:1-7, 23-28). Where it deals with the gates of the new, holy city, the tribes are mentioned in this order: to the north, three gates for Reuben, Judah, Levi; to the east, three gates for Joseph, Benjamin, Dan; to the south, three gates for Simeon, Issachar, Zebulun; to the west, three gates for Gad, Asher, Naphtali (Ezekiel 48:31-34).

For the order of the twelve thousand sealed from each tribe, see Revelation 7:5-8.

In all these passages, the list of tribes matches perfectly the situation being spoken of, and the order of the names corresponds to it. The exact nature of the situation becomes clear from the surrounding context.

The Word mentions and describes how the precious stones were arranged in the Urim and Thummim but does not say which tribe each stone corresponded to. The stones represented every modification of the light given off by heavenly fire—that is, every kind of truth produced by goodness, or every form of faith produced by love. Because that is what they represented, heaven’s light itself miraculously shone through them according to the circumstances that the questions and answers were about. It gleamed and shone to affirm what was good and true, and it also varied in color, depending on the different states of goodness and truth, as it does in heaven. In heaven, distinctions among different kinds of light express heavenly and spiritual qualities in a way that is indescribable and completely incomprehensible to people on earth. As has been explained several times, heaven’s light contains life from the Lord, so it contains wisdom and understanding [§§3195, 3339, 3636, 3643, 3679]. Different varieties of light contain every facet of the life present in truth—every facet of wisdom and understanding. Different varieties of its fire, gleam, and radiance contain every facet of the life present in goodness and in the truth generated by goodness—every facet of love for the Lord and of the resulting faith. This is what the Urim and Thummim on the breastplate of the ephod over Aaron’s heart meant. In further support of this symbolism, Urim and Thummim mean lights and perfections; and the breastplate they lay on was called the breastplate of judgment because judgment means understanding and wisdom (§2235). It lay on Aaron’s heart because the heart symbolizes divine love (3635 and the end of this chapter [3884-3890]). For this reason, the precious stones were set in gold, gold in an inner sense meaning the good that comes of love (113, 1551, 1552), and a precious stone, truth translucent with goodness (114).

[7] Here is what Moses says about the Urim and Thummim:

You shall make a breastplate of judgment, a work well designed; like the work of the ephod you shall make it; of gold, blue-violet, and red-violet, and double-dyed scarlet, and interwoven byssus you shall make it. It shall be square when doubled. And you shall set stone-settings in it; four rows of stone there shall be. Sockets of gold there shall be for their settings. And the stones shall be according to the names of the sons of Israel—twelve, according to their names. The engravings of each signet shall be according to its name for the twelve tribes. (Exodus 28:15-21; 39:8-14)

Which stones were in each row is also specified there. To continue:

The breastplate shall not come off the ephod. And Aaron shall carry the names of Israel’s sons on the breastplate of judgment over his heart when he enters the Holy Place, as a memorial before Jehovah continually. And you shall put the Urim and the Thummim on the breastplate of judgment, and they shall be over Aaron’s heart in his entering Jehovah’s presence. And Aaron shall carry the judgment of the children of Israel over his heart before Jehovah continually. (Exodus 28:28, 29, 30; Leviticus 8:7, 8)

Jehovah (the Lord) took questions and gave answers through the Urim, as can be seen in Moses:

Jehovah said to Moses, “Take Joshua, son of Nun. You shall put some of your glory on him, so that all the congregation of the children of Israel will obey him. Before Eleazar the priest he shall stand, and [Eleazar] shall question him in the judgment of the Urim before Jehovah.” (Numbers 27:18, 20, 21)

And in Samuel:

Saul asked Jehovah, and Jehovah did not answer him, whether by dreams or by the Urim or by the prophets. (1 Samuel 28:6)

3679. Esau saw that Isaac had blessed Jacob symbolizes thoughts that earthly goodness had about union through the truth-based goodness that is Jacob, as can be seen from the following: Seeing symbolizes thinking, since thinking is just inward seeing, or inner sight. Esau represents goodness on the earthly level, as discussed at §§3300, 3302, 3322, 3494, 3504, 3576, 3599. Being blessed symbolizes union, as noted at §§3504, 3514, 3530, 3565, 3584. Isaac represents divine goodness in the Lord’s divine rationality, as noted before. And Jacob represents goodness based on truth, as discussed in §§3669, 3677. This shows that Esau saw that Isaac had blessed Jacob symbolizes thoughts that earthly goodness had about union through truth-based goodness.

It is also impossible to explain in a fully intelligible way what the thoughts earthly goodness had about union through a goodness based on truth are, but a brief explanation is needed. The thinking of earthly goodness is the thinking of the inner, rational self within the outer, earthly self, and it is based on goodness in the latter. The inner, rational self is what thinks, not the outer, earthly self. The inner self enjoys heaven’s light, which contains understanding and wisdom coming from the Lord (§§3195, 3339, 3636, 3643). The outer self uses the world’s light, which does not contain any understanding or even life. So unless our inner self did the thinking in our outer self, we could not think at all. Our thoughts appear to take place in our outer self, though, because they are based on impressions that have entered through our senses and belong to the world.

The case resembles that of physical sight. Sense-oriented people imagine that our eyes see on their own, but in reality the eye is merely a physical organ by which our inner self sees objects outside our bodies, in the world. The case also resembles that of language. Sense-oriented people imagine that our mouth and tongue produce speech on their own. If we raise our thoughts a little higher we suppose that our voice box and other inner organs produce speech using air from our lungs. In reality, our thoughts speak through those organs, because speech is nothing but our thoughts talking. Illusions of the senses like these are quite common.

The situation is the same with all life appearing in our outer self; the life of our inner self inhabits our outer self as its physical, bodily vehicle.

As for our thoughts, as long as we are alive in our bodies, we think from our rational part in our earthly part—in one way when our earthly part corresponds to our rational part and in another when it does not. When our earthly part corresponds, we are rational and think spiritually, but when it does not correspond, we are not rational and cannot think spiritually. In people whose earthly side corresponds to their rational side, a channel of communication is open, allowing heaven’s light to flow in from the Lord through their rational plane into their earthly plane, shedding the light of understanding and wisdom. The result is that they are rational and can think spiritually. In people whose earthly side does not correspond to their rational side, communication is shut off, allowing only a little unfocused light to flow through their rational plane around the edges and through small cracks into their earthly plane. The result is that they are not rational and do not think spiritually. The inflow of heaven’s light into us determines the nature of our thoughts. Plainly, then, the thoughts of all depend on the state of correspondence between their earthly and rational dimensions in regard to goodness and truth.

Spirits and angels do not think the way people on earth do. True, their thinking, too, rests on the earthly plane, because they keep their whole earthly memory and the emotions associated with it, but they are not allowed to use that memory (§§2475-2479). Still, although they are not allowed to use it, it serves as a basis or foundation for their thoughts to rest on. Accordingly, their thoughts are deeper, and their units of speech are not words (as ours are) but the ideas behind the words. This demonstrates clearly that the nature of their thoughts likewise depends on the correspondence of their earthly and rational planes. It also shows that there are rational spirits who think spiritually and irrational spirits who do not think spiritually. The sole determining factor is what they had desired and therefore thought about during bodily life—that is, what kind of life they had acquired for themselves in the world.

To some extent you can now see what the thoughts earthly goodness has are; they are thoughts involving earthly goodness. (What are called “the thoughts earthly goodness has” according to a spirit’s viewpoint are called “thoughts involving earthly goodness” according to the viewpoint of a person in this world.) The rational mind involves earthly goodness in its thinking when it looks to goodness as its goal. The thoughts earthly goodness has about union through truth-based goodness, then, are thoughts on the earthly level about the goal. The question those thoughts focus on is how truth can be united to goodness according to the divine plan in the usual way, which starts (as noted many times before) with superficialities—in other words, with what comes last in line, furthest on the periphery. That is where all rebirth of the earthly level begins. This last in line or furthest periphery is the religious knowledge we first learn as children and youths (as discussed toward the end of §3665).

At first, to all outward appearance, the truth based on goodness that Esau stands for lacks connection with the goodness based on truth that Jacob stands for, because the latter is the reverse of the former (§3669). But most inwardly, in their aims, they are united. The goal of the truth that comes from goodness is to attach truth to itself in an orderly way, as noted. The goal of the goodness that comes from truth is the same. Since goals have a unifying effect, these two also unite (§§3562, 3565). The reversed arrangement marking the early stages is only an intermediate step looking toward the final objective.