{"id":15684,"date":"2024-04-18T19:21:05","date_gmt":"2024-04-18T18:21:05","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=15684"},"modified":"2025-08-17T14:40:40","modified_gmt":"2025-08-17T13:40:40","slug":"parshat-metzorah-the-difference-between-the-nazir-and-the-metzorah","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/parshat-metzorah-the-difference-between-the-nazir-and-the-metzorah\/","title":{"rendered":"PARSHAT METZORAH : LA DIFF\u00c9RENCE ENTRE LE NAZIR ET LE METZORAH"},"content":{"rendered":"

Metzora (L\u00e9vitique 14-15<\/a> )<\/strong><\/p>\n\n\n\n

\n

L\u00e9vitique 14:2<\/a>: <\/strong>\u201c Voici la loi de la Metzorah<\/em> le jour de sa purification, et il sera amen\u00e9 (v'huvah) au Kohen.\u201d
<\/a>Bamidbar, 6:13<\/a>: <\/strong>\u201c Voici la loi de la Nazir<\/em> le jour o\u00f9 son abstinence sera termin\u00e9e, il se pr\u00e9sentera (yavi oso) \u00e0 l'entr\u00e9e de la Tente de la Rencontre.<\/p>\n<\/blockquote>\n\n\n\n

Au d\u00e9but de la section de la Torah consacr\u00e9e \u00e0 Metzorah, la Torah d\u00e9crit le processus de purification pour les Metzorah<\/em>, une personne qui a \u00e9t\u00e9 atteinte d'une maladie spirituelle connue sous le nom de tsaraat<\/em>. Le verset utilise un langage complexe pour expliquer le d\u00e9but du processus \u2013 il indique que Metzorah<\/em> est apport\u00e9<\/strong> au Cohen. Nous savons que le Metzorah<\/em> Il n'est pas port\u00e9 jusqu'au Cohen, mais vient de lui-m\u00eame. Pourquoi alors la Torah utilise-t-elle la voix passive\u00a0?<\/p>\n\n\n\n

Cette question est exacerb\u00e9e par une introduction presque identique au processus de purification du nazir, qui consiste \u00e0 s'abstenir de vin, \u00e0 se couper les cheveux et \u00e0 \u00e9viter tout contact avec les morts. Cependant, la Torah d\u00e9crit alors le processus de la mani\u00e8re attendue\u00a0: \u201c\u00a0il se pr\u00e9sentera\u2026\u00a0\u201d. Quelle est la diff\u00e9rence entre\u2026 Metzorah<\/em> et nazir<\/em>?1<\/sup><\/p>\n\n\n\n

Il semble que les situations de Metzorah<\/em> et nazir<\/em> sont radicalement diff\u00e9rentes, et c'est la cl\u00e9 de la diff\u00e9rence dans l'usage des mots. Pourquoi une personne devient-elle un Metzorah<\/em>Une des raisons est qu'il a parl\u00e9 lashon hara<\/em>, Une des causes est son discours d\u00e9sobligeant, et une autre est son extr\u00eame avarice. Le point commun entre ces deux d\u00e9fauts est l'incapacit\u00e9 de la personne \u00e0 ma\u00eetriser ses pulsions naturelles.<\/p>\n\n\n\n

En ce qui concerne la parole, il prend plaisir \u00e0 m\u00e9dire des autres, m\u00eame s'il sait que c'est mal. En ce qui concerne l'argent, il y est tellement attach\u00e9 qu'il refuse de s'en s\u00e9parer, m\u00eame lorsqu'il sait qu'il le devrait. Dans les deux cas, Metzorah<\/em> Il est soumis \u00e0 des influences ext\u00e9rieures, qu'il s'agisse de ses paroles ou de l'argent. Par cons\u00e9quent, il n'est pas ma\u00eetre de lui-m\u00eame. Pour une telle personne, la Torah souligne qu'elle doit \u00eatre amen\u00e9e au Cohen, plut\u00f4t que de s'y pr\u00e9senter de son propre chef. Cela signifie que, du fait de son manque de ma\u00eetrise de soi, il commet des actes qui le rendent coupable. Metzorah<\/em> Contre son gr\u00e9, et n'\u00e9tant pas assez libre pour venir de lui-m\u00eame, il y est amen\u00e9.<\/p>\n\n\n\n

Le nazir<\/em> Il s'agit d'une personne d'une toute autre cat\u00e9gorie. Il prend conscience des risques de devenir esclave de ses instincts, en l'occurrence, des tentations du vin et de l'immoralit\u00e9. Avant que cela ne se produise, il prend l'initiative, se d\u00e9tache du vin et s'abstient de soigner son apparence, afin d'\u00e9viter le p\u00e9ch\u00e9 et de pr\u00e9server sa libert\u00e9 personnelle. En substance, il affirme : \u201c Je vais me prendre en main. \u201d La Torah rapporte qu'une telle personne vient de son plein gr\u00e9 entamer sa p\u00e9riode de conversion. nazir<\/em> parce qu'il est ma\u00eetre de lui-m\u00eame.<\/p>\n\n\n\n

Nous apprenons ici qu'une personne peut vouloir agir d'une certaine mani\u00e8re, mais si elle est asservie \u00e0 ses impulsions, elle agira in\u00e9vitablement en fonction de celles-ci. Cette id\u00e9e est illustr\u00e9e par un incident fascinant impliquant Ma\u00efmonide, cit\u00e9 par l'Alter de Kelm, le rabbin Simcha Zissel Brodie.2<\/sup><\/p>\n\n\n\n

Ma\u00efmonide \u00e9tait en d\u00e9saccord avec les \u00e9rudits non juifs. Ces derniers croyaient qu'on pouvait dresser un animal pour qu'il agisse avec la m\u00eame sophistication qu'un \u00eatre humain\u00a0; que son instinct naturel pouvait \u00eatre dompt\u00e9 et qu'on pouvait lui apprendre \u00e0 se comporter comme un \u00eatre humain. Ma\u00efmonide s'y opposait, arguant qu'il \u00e9tait impossible de changer la nature d'un animal.<\/p>\n\n\n\n

Les \u00e9rudits cherch\u00e8rent \u00e0 prouver leur point en dressant un chat comme serveur, d\u00e9montrant ainsi qu'il est possible de modifier la nature d'un animal. Apr\u00e8s plusieurs semaines d'entra\u00eenement, ils r\u00e9unirent fi\u00e8rement une foule nombreuse, parmi laquelle Ma\u00efmonide lui-m\u00eame, pour assister \u00e0 ce spectacle \u00e9tonnant. Le chat se montra \u00e0 la hauteur des attentes\u00a0: il commen\u00e7a par dresser les tables et, \u00e0 l'arriv\u00e9e de chaque convive, il s'approchait et s'inclinait devant lui, le traitant avec les plus grands honneurs. Puis, il apporta un plateau portant une bouteille de vin pour servir ses invit\u00e9s.<\/p>\n\n\n\n

Soudain, Ma\u00efmonide sortit une petite bo\u00eete et en ouvrit le couvercle : une souris en jaillit. \u00c0 la vue de la souris, le chat laissa tomber le plateau et tout le vin se r\u00e9pandit, car il avait abandonn\u00e9 son service pour attraper la proie ! Face \u00e0 cette sc\u00e8ne, tous reconnurent que Ma\u00efmonide avait raison et qu'il \u00e9tait impossible de changer d\u00e9finitivement la nature d'un chat. On pouvait seulement lui apprendre \u00e0 se comporter correctement en l'absence de souris, mais d\u00e8s qu'il en apercevait une, tous ses instincts naturels reprenaient le dessus.<\/p>\n\n\n\n

Le Metzorah<\/em> Il se trouve dans une situation similaire \u00e0 celle du chat : il peut avoir envie d'agir d'une certaine mani\u00e8re, mais il n'a pas d\u00e9velopp\u00e9 la ma\u00eetrise de soi n\u00e9cessaire pour faire face aux d\u00e9fis qui se pr\u00e9sentent \u00e0 lui. Le Nazir reconna\u00eet qu'il risque de tomber dans le m\u00eame pi\u00e8ge que le Metzorah<\/em> mais il prend l'initiative avant de tomber.<\/p>\n\n\n\n

De nos jours, la m\u00e9thode du Nazir n'est pas forc\u00e9ment adapt\u00e9e \u00e0 tous et \u00e0 toutes les situations. Cependant, l'id\u00e9e qu'il faut \u00e9touffer ses d\u00e9sirs dans l'\u0153uf avant qu'ils ne nous submergent reste d'une grande actualit\u00e9. C'est uniquement par l'\u00e9tude de la Torah et le travail sur son caract\u00e8re qu'une personne peut atteindre la v\u00e9ritable libert\u00e9.<\/p>\n\n\n\n

    \n
  1. <\/li>\n<\/ol>\n\n\n\n

    Par le rabbin Yehonasan Gefen<\/strong><\/p>\n\n\n\n

    Notes

    <\/p>\n\n\n\n

      \n
    1. La r\u00e9ponse donn\u00e9e est bas\u00e9e sur les propos du Rav Yerucham Levovitz cit\u00e9s par le rabbin Yissachar Frand.<\/li>\n\n\n\n
    2. Cit\u00e9 dans Darchei Mussar, Parshas Chayei Sarah, p.54.<\/li>\n<\/ol>\n\n\n\n

      PORTION HEBDOMADAIRE DE LA TORAH<\/strong>,<\/p>\n\n\n\n

      La lumi\u00e8re qui guide<\/a><\/p>\n\n\n\n

      par Rabbin Yehonasan Gefen<\/a><\/p>\n\n\n\n

      \n
      Lire la suite de l'article de Aish.com<\/a><\/div>\n<\/div>\n\n\n\n


      <\/p>\n\n\n\n

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      Nos blogs peuvent contenir du texte, des citations, des r\u00e9f\u00e9rences ou des liens qui comprennent des \u00e9l\u00e9ments prot\u00e9g\u00e9s par le droit d'auteur de Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>et\/ou AskNoah.org<\/a>que nous utilisons conform\u00e9ment \u00e0 leurs politiques.<\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>","protected":false},"excerpt":{"rendered":"

      Metzora (Leviticus 14-15 ) Vayikra, 14:2: \u201cThis is the law of the metzorah on the day of his purification, and he shall be brought (v\u2019huvah) to the Kohen.\u201dBamidbar, 6:13: \u201cThis is the law of the Nazir on the day his abstinence is completed, he shall bring himself (yavi oso) to the entrance of the Tent of Meeting. In the beginning of the Torah […]<\/p>\n","protected":false},"author":7,"featured_media":15685,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-15684","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nPARSHAT METZORAH: THE DIFFERENCE BETWEEN THE NAZIR AND THE METZORAH - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"It is impossible to teach a cat to permanently change its nature. 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