7381. 'Say to Aaron' means an influx of inward law into outward law. This is clear from the representation of 'Moses' as the law of God, dealt with in 6713, 6752; from the representation of 'Aaron' as teachings presenting what is good and true, dealt with in 6998, 7089, these teachings represented by 'Aaron' being nothing other than outward law emanating from inward law, that is, from the Divine through inward law; and from the meaning of 'saying' as influx, as in 6152, 6291, 7291. The reason why at this point 'saying' means influx is that Moses is commanded to 'Say to Aaron'; 'Moses' is inward law, and 'Aaron' outward law, and influx from the Divine takes place through what is inward into what is outward. Inward law is God's truth itself as it exists in heaven, while outward law is God's truth as it exists on earth. Thus inward law is truth suited to angels, while outward law is truth suited to men.

[2] Since inward law, represented by 'Moses', is truth suited to angels, while outward law, represented by 'Aaron', is truth suited to men, let something be said about them here. Truth suited to angels is for the most part beyond the comprehension of men. This is clear from the consideration that in heaven things are seen and spoken such as eye has never seen, nor ear ever heard. The reason for this is that the things spoken of among angels are spiritual, which are withdrawn from natural things and consequently are far removed from the ideas and words belonging to man's speech. For man has formed his ideas from things in the natural order, especially its grosser aspects, that is, from things which he has seen in the world and on earth, and has had physical contact with, that is, material things. Even though the ideas belonging to a person's inward thought exist on a level above material things they are nevertheless founded on material things; and the level that ideas are founded on is the level on which they seem to exist. That is the level on which a person perceives the things he thinks about. From this one may see what the situation is with the truth of faith, and also the nature of that which comes within man's range of thought, namely that which is called outward law and is represented by 'Aaron'.

[3] Let the following example serve to shed light on this. Man can have no thought at all without ideas involving time and space; such ideas cling to practically every detail of what man thinks. If ideas formed from time and space were taken away from man he would not know what he thinks, and scarcely whether he thinks. Yet angels' ideas have nothing of time or space within them, but states instead. The reason is that the natural world marks itself off from the spiritual world by the existence of time and space within it. The reason why time and space exist in the natural world, but states instead in the spiritual world, is this: In the natural world the sun appears to give rise to days and years by its apparent revolutions. It divides the days up into the four periods of night, morning, midday, and evening, and the years too into the four seasons of winter, spring, summer, and autumn, which it effects by means of variations of light and shade, as well as of warmth and coldness. And these divisions are the source of ideas of time and varying periods of it. Ideas of space arise from the use of periods as measurements; therefore where one exists, so does the other.

[4] But in the spiritual world the Sun of heaven, which is the source of spiritual light and spiritual heat, does not make circuits and revolutions which give rise to ideas of time and space. The light which flows from that Sun is God's truth, and the heat which flows from that Sun is God's goodness. These give rise to ideas of states among the angels, states of intelligence and faith being the product of God's truth, and states of wisdom and love the product of God's goodness. Variations in these states among the angels are what states of light and shade in the world, and also of warmth and coldness, correspond to, which are attributable to the sun since it is responsible for the existence of times and seasons and of spatial measurements. This example demonstrates to some extent what inward truth or truth suited to angels, called inward law, is like, and what outward truth or truth suited to men, referred to as outward law, is like. It also goes to explain why the things that angels discuss with one another are beyond man's comprehension and also indescribable.

7089. 'And afterwards Moses and Aaron came' means the Divine Law and the teachings derived from it. This is clear from the representation of 'Moses' as the Lord in respect of the Divine Law, dealt with in 6752; and from the representation of 'Aaron' as teachings that present what is good and true, dealt with in 6998. The expression 'Divine Law', which Moses represents, is used to mean the Word as it is in its internal sense, thus as it is in heaven, whereas the expression 'teaching' is used to mean the Word as it is in its literal sense, thus as it is on earth. How great the difference is may be recognized from the explanations given so far that have regard to the internal sense of the Word. Let the Ten Commandments, which specifically are called the Law, be used to illustrate the point. The literal meaning of them is that one should honour one's parents, not kill, commit adultery, or steal, and so on. But the internal sense is that one should worship the Lord, not harbour hatred, falsify what is true, or claim for oneself what is the Lord's. These are the ways in which those four commandments are understood in heaven, and the rest too in their own manner. For in heaven they know no other Father than the Lord; therefore instead of honouring parents they take the commandment to mean that the Lord should be worshipped. In heaven they do not know what it is to kill, for they live for ever; but instead of killing they understand harbouring hatred and harming another person's spiritual life. Nor in heaven do they know what it is to commit adultery; consequently they perceive instead what corresponds to that prohibition - being forbidden to falsify what is true. And instead of stealing they take the prohibition to mean that one should not take away from the Lord anything such as goodness and truth and claim it as one's own.

[2] This is what the Law and also the whole of the Word is like in heaven, and so what it is like in its internal sense. Indeed it is far more profound, for most of what they think and say in heaven cannot find expression in the words of human speech, because they are in the spiritual world, not the natural world, and things belonging to the spiritual world are as greatly superior to those belonging to the natural world as non-material things are to material. Yet because material things nevertheless correspond to them, material things can be used to disclose them. That is, natural speech can be used but not spiritual, for spiritual speech does not consist of material words but of spiritual words. And spiritual words consist of ideas that are converted into words in the spiritual atmosphere, and are represented by variegations of heavenly light, heavenly light being in itself nothing other than Divine intelligence and wisdom radiating from the Lord. All this shows what is meant by the Divine Law in its genuine sense, which 'Moses' represents, and what is meant by teaching, which 'Aaron' represents.