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Bereshit第49章

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1 ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים׃

2 הקבצו ושמעו בני יעקב ושמעו אל ישראל אביכם׃

3 ראובן בכרי אתה כחי וראשית אוני יתר שאת ויתר עז׃

4 פחז כמים אל תותר כי עלית משכבי אביך אז חללת יצועי עלה׃

5 שמעון ולוי אחים כלי חמס מכרתיהם׃

6 בסדם אל תבא נפשי בקהלם אל תחד כבדי כי באפם הרגו איש וברצנם עקרו שור׃

7 ארור אפם כי עז ועברתם כי קשתה אחלקם ביעקב ואפיצם בישראל׃

8 יהודה אתה יודוך אחיך ידך בערף איביך ישתחוו לך בני אביך׃

9 גור אריה יהודה מטרף בני עלית כרע רבץ כאריה וכלביא מי יקימנו׃

10 לא יסור שבט מיהודה ומחקק מבין רגליו עד כי יבא שילה ולו יקהת עמים׃

11 אסרי לגפן עירה ולשרקה בני אתנו כבס ביין לבשו ובדם ענבים סותה׃

12 חכלילי עינים מיין ולבן שנים מחלב׃

13 זבולן לחוף ימים ישכן והוא לחוף אניות וירכתו על צידן׃

14 יששכר חמר גרם רבץ בין המשפתים׃

15 וירא מנחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבל ויהי למס עבד׃

16 דן ידין עמו כאחד שבטי ישראל׃

17 יהי דן נחש עלי דרך שפיפן עלי ארח הנשך עקבי סוס ויפל רכבו אחור׃

18 לישועתך קויתי יהוה׃

19 גד גדוד יגודנו והוא יגד עקב׃

20 מאשר שמנה לחמו והוא יתן מעדני מלך׃

21 נפתלי אילה שלחה הנתן אמרי שפר׃

22 בן פרת יוסף בן פרת עלי עין בנות צעדה עלי שור׃

23 וימררהו ורבו וישטמהו בעלי חצים׃

24 ותשב באיתן קשתו ויפזו זרעי ידיו מידי אביר יעקב משם רעה אבן ישראל׃

25 מאל אביך ויעזרך ואת שדי ויברכך ברכת שמים מעל ברכת תהום רבצת תחת ברכת שדים ורחם׃

26 ברכת אביך גברו על ברכת הורי עד תאות גבעת עולם תהיין לראש יוסף ולקדקד נזיר אחיו׃

27 בנימין זאב יטרף בבקר יאכל עד ולערב יחלק שלל׃

28 כל אלה שבטי ישראל שנים עשר וזאת אשר דבר להם אביהם ויברך אותם איש אשר כברכתו ברך אתם׃

29 ויצו אותם ויאמר אלהם אני נאסף אל עמי קברו אתי אל אבתי אל המערה אשר בשדה עפרון החתי׃

30 במערה אשר בשדה המכפלה אשר על פני ממרא בארץ כנען אשר קנה אברהם את השדה מאת עפרן החתי לאחזת קבר׃

31 שמה קברו את אברהם ואת שרה אשתו שמה קברו את יצחק ואת רבקה אשתו ושמה קברתי את לאה׃

32 מקנה השדה והמערה אשר בו מאת בני חת׃

33 ויכל יעקב לצות את בניו ויאסף רגליו אל המטה ויגוע ויאסף אל עמיו׃

   

来自斯威登堡的著作

 

Apocalypse Explained#445

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445. Of the tribe of Issachar were sealed twelve thousand. That this signifies faith, and salvation, is plain from the representation and thence the signification of Issachar and his tribe, because they denote that which constitutes heaven and salvation in man. For Issachar in the original tongue signifies reward, and heaven and salvation in man are the result of love and faith, therefore both are signified by the tribe of Issachar, for in the Word "reward," is often named as that "they shall receive a reward," and by this is understood eternal life, salvation, and, by most readers, heavenly joy, these things in the proximate sense being also signified by reward. But although it is right for a man to think concerning eternal life, salvation, and heavenly joy, if he live according to the precepts of the Lord; still it is not right for him to keep his mind intently fixed on reward, for then he looks to reward as an end, and falls easily into the idea that he merits heaven and salvation by his life; this thought causes him to regard himself in everything, and cuts him off from heaven; for as far as man considers himself in what he does, so far has he no regard for heaven. For this reason reward, in the Word, signifies that in which heaven and salvation are, and thus generally love and faith, and consequently intelligence and wisdom; salvation and heaven and therefore heavenly joy are in these in the measure that a man does not think of reward. From these things it is evident what Issachar and the tribe of Issachar signify.

[2] Faith is here signified, because the tribe of Simeon signifies obedience, and the tribe of Levi good works, and those who are in good works from obedience are also in faith; but those who are in the goods of life from a spiritual affection for truth and good are in charity, and those who are in the goods of life from a celestial affection, are in love to the Lord. There is a similar distinction amongst angels in the heavens. In the inmost or third heaven are those who are in the goods of life from a celestial affection, in the middle or second heaven are those who are in the goods of life from a spiritual affection, and in the ultimate or first heaven are those who are in good works from obedience. The latter are also said to be in faith, for according to their apprehension they believe what they hear from the sense of the letter of the Word, and from preachers, but they do not see and perceive whether they are truths, therefore their thought about things which must be believed is called faith. For that which is believed without an intellectual insight and perception of its character, is properly called faith, in which case the false is believed equally with the true; but when what is believed is seen and perceived, it is not then called faith, but apperception (apperceptio) and perception; for the understanding enlightened from the Lord sees, the will is affected, and action follows from both.

[3] Issachar and his tribe here signify faith, because the three tribes now treated of, out of each of which twelve thousand were sealed, mean all those who are in the ultimate or first heaven; and those who are in this heaven are said to be in good works from obedience, and in faith. Many also of them call faith alone the essential of salvation, but still they do not separate it from good works, for they say that faith is given them by the Lord because they are in good works, and that if they were not in good works faith would not be granted. But those who separate faith from good works, saying that it is the only means of salvation, and that they can be saved by means of it, however they may live, and confirm this by their life, are not in the ultimate heaven, but in hell.

[4] Those who look to reward on account of the good works which they perform, and thus place merit in works, are meant by Issachar, in the prophecy of Israel concerning his sons:

"Issachar is a bony ass couching down between burdens; And he shall see rest that it is good; and the land that it is pleasant; and shall bow his shoulder to bear, [and become a servant unto tribute]" (Genesis 49:14, 15).

Issachar there signifies reward or recompense for works; a bony ass signifies the lowest servitude; couching down between burdens signifies life amongst works; and he shall see rest that it is good, signifies good works without recompense full of felicity; and the land that it is pleasant, signifies that those who are in the kingdom of the Lord are in such felicity; and shall bow his shoulder to bear, signifies nevertheless labour in every work; and become a servant unto tribute, signifies for the sake of reward. These things may be seen more fully explained in the Arcana Coelestia 6387-6394).

[5] But those who do not place merit in the good works which they perform, by looking to reward, but place heaven and the happiness of eternal life in thinking and willing well, and therefore in acting well, and are in that spiritual affection for truth and good, which those possess who are in the heavenly marriage, the marriage of good and truth - they are meant by these words in Moses:

"And of Zebulun, he said, Rejoice, Zebulun, in thy going forth; and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand" (Deuteronomy 33:18, 19).

These things are said of those who are in the marriage of good and truth, that is, have truths in their understanding and thought, and goods in their will and affection. Zebulun signifies that marriage, and Issachar, the affection for truth and good. To rejoice in going forth, signifies that they delight in all genuine truths and goods; for going forth signifies all things, because it signifies the ultimate, the effect, and the conclusion. To rejoice in tents, signifies, in all worship. To call the people unto the mountain, signifies, because they are in heaven, where the good of love prevails. To offer sacrifices of justice, signifies worship from truths which are from good. To suck the abundance of the sea, signifies to draw truths of doctrine from the Word, and thence intelligence; and to suck the hidden treasures of the sand, signifies the spiritual things which lie concealed in the sense of the letter of the Word.

[6] Because the tribes of Judah, Issachar, and Zebulun, signified the heaven where the good of love is, the tribe of Judah, that good itself, the tribe of Issachar, its affection, and Zebulun, its conjunction with truths, therefore these three tribes encamped to the east of the tent of the assembly (Num. 2:3,

10. ). For in heaven those dwell to the east who are in the good of love, and thence in the affection for good and truth, and in their marriage or conjunction, that is to say, in truths as to doctrine, and in goods as to life.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.