בס "ד

Intégrer la Torah dans sa vie par la réflexion et la conversation peut être une expérience incroyablement amusante et engageante. C'est un voyage de découverte, où la sagesse ancienne et les enseignements intemporels prennent vie dans nos expériences quotidiennes. Grâce à la réflexion, nous avons la possibilité de plonger dans la riche tapisserie de la Torah, d'en extraire des idées et des leçons profondes qui résonnent dans notre vie moderne. La joie réside dans les moments "aha", ces occasions où un verset ou une histoire de la Torah se connecte soudainement à nos défis personnels, nos aspirations et nos valeurs. Et lorsque nous nous engageons dans des conversations sur la Torah avec d'autres personnes, cela devient une exploration interactive, où des perspectives et des interprétations diverses améliorent notre compréhension. Ces dialogues suscitent souvent l'enthousiasme et la curiosité intellectuelle, rendant le processus d'apprentissage à la fois agréable et satisfaisant. La Torah devient une partie vivante et dynamique de notre vie, offrant non seulement des conseils mais aussi une source de fascination, de connexion et de croissance sans fin.

REMARQUE : Ne vous sentez pas obligé de parcourir toutes les sources ou de répondre à toutes les questions - à moins que vous ne le souhaitiez. Même une seule source ou une seule question vous donnera beaucoup de matière pour la discussion et la méditation. Profitez-en !

Some thoughts about Parshat Va’era

At first glance, the Torah portions from Shemot through Beshalach seem to tell one continuous story: the enslavement of Israel, the rise of Moshe, the confrontation with Pharaoh, the ten plagues, the Exodus, the splitting of the sea, and the journey toward Sinai. But a closer reading reveals that another story is unfolding alongside it. Again and again, a phrase is directed not to Israel, but to Egypt: “so that you will know that I am Hashem.” This message appears repeatedly and in different forms: “The Egyptians shall know that I am Hashem when I stretch out My hand over Egypt” (Exodus 7:5); “so that you may know that there is none like Hashem our G-d” (Exodus 8:6); “so that you may know that I am Hashem in the midst of the land” (Exodus 8:18); “so that you may know that there is none like Me in all the earth” (Exodus 9:14); and finally, “for this reason I have let you endure—to show you My power, and so that My Name may be proclaimed throughout the land” (Exodus 9:16). The repetition is deliberate. The plagues are not merely a mechanism for freeing Israel. They are a sustained message to Egypt.

This raises an obvious question. G-d had already promised Abraham that his descendants would be enslaved and then redeemed (Genesis 15:13–14). The Exodus was inevitable. Why, then, the plagues? The Torah’s answer is implicit but unmistakable: the plagues were not only for Israel; they were for Egypt. Egypt was not a primitive society. It was the most advanced empire of the ancient world, renowned for its achievements in medicine, engineering, agriculture, astronomy, and architecture. The Nile River gave Egypt economic independence and security, transforming a desert into what the Torah later calls a “garden of greens” (Deuteronomy 11:10). And that was precisely the danger. When a civilization becomes powerful enough to believe it is self-sufficient, it begins to confuse capability with authority and success with moral legitimacy.

The Torah does not condemn Egypt for its knowledge or innovation. It condemns Egypt for what it did with its power: the systematic oppression and brutalization of an entire people (Exodus 1:11–14). Progress without moral restraint is not neutral; it is unstable. The plagues dismantled Egypt’s illusions one by one—control over nature, time, labor, wealth, health, and ultimately life itself. Each plague revealed a boundary that human power could not cross. Only G-d stands beyond those limits.

Significantly, the Torah does not say, “so that you will believe in G-d.” It says, “so that you will know.” In the language of the Torah, knowledge is not abstract belief or philosophical assent. It is moral recognition. To know G-d means to acknowledge that the world has an Owner, that power is not sovereignty, and that no civilization—however brilliant—is exempt from accountability. Until a certain point, Egypt’s wonders could be dismissed as coincidence, natural phenomena, or even human manipulation. But when the plagues unfolded with precision, timing, and selectivity, even Egypt’s experts admitted, “This is the finger of G-d” (Exodus 8:15). At that moment, denial became a choice rather than an explanation.

Even at the height of judgment, Pharaoh was not erased. He was warned. He was preserved. He was told explicitly that his continued survival had a purpose: “so that My Name may be proclaimed throughout the land” (Exodus 9:16). The Torah later clarifies this principle: G-d does not desire the death of the wicked, but that they turn and live (Ezekiel 18:32). Pharaoh was offered a path to repentance—to release the Israelites, acknowledge moral truth, and redirect Egypt’s greatness toward justice. He refused. At that point, Egypt’s collapse was no longer merely punishment; it became instruction.

And that instruction is not limited to Egypt, nor to antiquity. The Torah is revealing a permanent truth about history and civilization itself. Whenever human beings mistake technological mastery for moral authority, or confuse prosperity with righteousness, the same warning applies. G-d’s Name is made known in the world not only through mercy, but through the exposure of false power. Whether through repentance or collapse, truth will ultimately assert itself. The plagues of Egypt are therefore not only part of Israel’s story; they are a lesson addressed to all nations, in every generation, about the limits of human power and the moral structure of the world.

Réfléchissez maintenant aux questions suivantes :

  1. What does it mean, in practical terms, to “know” G-d rather than merely believe in Him, and how is that different from intellectual agreement?
  2. Can a society be highly advanced and still morally failing? What signs indicate when progress has outpaced responsibility?
  3. Why do you think the Torah emphasizes that Pharaoh was warned and given repeated opportunities to change, rather than being destroyed immediately?
  4. In what ways do modern cultures risk confusing self-sufficiency with moral independence, similar to ancient Egypt’s reliance on the Nile?
  5. How might the idea that G-d reveals Himself through historical consequences—not only miracles—change the way we interpret world events today?

Shabbat Shalom !

Par le rabbin Tani Burton

Plus de shiurim du rabbin Tani Burton

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