{"id":19662,"date":"2024-10-25T05:42:49","date_gmt":"2024-10-25T04:42:49","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=19662"},"modified":"2024-10-25T05:42:49","modified_gmt":"2024-10-25T04:42:49","slug":"the-worship-of-g-d-and-the-introduction-of-idolatry-in-the-time-of-enosh","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/the-worship-of-g-d-and-the-introduction-of-idolatry-in-the-time-of-enosh\/","title":{"rendered":"LE CULTE DE DIEU ET L'INTRODUCTION DE L'IDOL\u00c2TRE AU TEMPS D'\u00c9NOSH"},"content":{"rendered":"

\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n

UNE R\u00c9FLEXION SUR PARSHAT<\/a> <\/strong>BERESHIT 5785<\/h2>\n\n\n\n

BS\u201dD<\/p>\n\n\n\n

Introduction<\/h2>\n\n\n\n

En Gen\u00e8se 4:26<\/a>1<\/a><\/sup>, nous lisons :<\/p>\n\n\n\n

26<\/strong>\u00a0Et \u00e0 Seth naquit aussi un fils, qu'il appela \u00c9nos\u00a0; alors commenc\u00e8rent \u00e0 invoquer le nom du Seigneur.<\/td>\u05db\u05d5<\/strong>\u00a0\u00a0\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05ea \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0 \u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05d1\u05b5\u05bc\u05df, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05b0\u05c1\u05de\u05d5\u05b9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1; \u05d0\u05b8\u05d6 \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc<\/strong>, \u05dc\u05b4\u05e7\u05b0\u05e8\u05b9\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d3'\u2019<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Ce verset admet plusieurs interpr\u00e9tations, d'autant plus que le texte h\u00e9breu peut \u00eatre lu de diff\u00e9rentes mani\u00e8res. Par exemple, l'\u00e9dition Stone du Tanakh le traduit selon l'explication de Rachi\u00a0:<\/p>\n\n\n\n

\u201c\u2026alors le Nom de Hashem fut profan\u00e9.\u201d<\/em><\/p>\n\n\n\n

Sefaria<\/a> propose une traduction diff\u00e9rente bas\u00e9e sur l'explication d'Ibn Ezra\u00a0:<\/p>\n\n\n\n

\u201c\u2026c\u2019est alors que les gens commenc\u00e8rent \u00e0 invoquer le Dieu unique par son nom.\u201d<\/em><\/p>\n\n\n\n

Ces explications soul\u00e8vent la question suivante\u00a0: les gens ont-ils commenc\u00e9 \u00e0 adorer le Dieu unique seulement \u00e0 l\u2019\u00e9poque d\u2019\u00c9nosh, ou bien quelque chose d\u2019autre s\u2019est-il produit\u00a0\u2014 \u00e0 savoir, que les gens ont commenc\u00e9 \u00e0 rejeter le vrai culte et ont introduit \u00e0 la place l\u2019idol\u00e2trie\u00a0?<\/p>\n\n\n\n


L'adoration de Dieu devant \u00c9nos<\/strong><\/h2>\n\n\n\n

Dieu avait d\u00e9j\u00e0 ordonn\u00e9 \u00e0 Adam de ne pas pratiquer le culte des idoles, conform\u00e9ment \u00e0 l'un des six (ou peut-\u00eatre sept) commandements qu'il a donn\u00e9s \u00e0 l'humanit\u00e9. Comme expliqu\u00e9 dans Le Code Divin<\/em> par le rabbin Moshe Weiner,2<\/a><\/sup> Ce commandement de Dieu \u00e0 Adam incluait \u00e0 la fois la reconnaissance de sa souverainet\u00e9 et l'interdiction d'adorer d'autres dieux. Ce commandement comporte les trois \u00e9l\u00e9ments suivants\u00a0:<\/p>\n\n\n\n

    \n
  1. \u201c Je suis Dieu ; ne me remplacez pas. \u201d<\/strong> C'est l'interdiction de l'idol\u00e2trie.<\/li>\n\n\n\n
  2. \u201c Je suis Dieu ; ne me maudissez pas. \u201d<\/strong> Il s'agit de l'interdiction de profaner le nom de Dieu.<\/li>\n\n\n\n
  3. \u201c Je suis Dieu ; craignez-moi. \u201d<\/strong> Il s'agit de l'obligation de r\u00e9v\u00e9rence envers Dieu.<\/li>\n<\/ol>\n\n\n\n

    Le principe de la Torah orale \u00e9nonc\u00e9 dans Sifrei<\/em> (Devarim 46 et Devarim 11\u00a0:19) enseigne\u00a0: \u201c Du n\u00e9gatif, on d\u00e9duit le positif ; et du positif, le n\u00e9gatif. \u201d<\/em>3<\/a><\/sup> Si le culte des idoles est interdit, il s'ensuit logiquement que l'on est tenu d'adorer le Dieu unique. Cependant, cette obligation ne se limite pas \u00e0 une compr\u00e9hension ponctuelle du commandement. Comme nous pouvons le lire dans Le Code Divin<\/em>,4<\/a><\/sup> Chacun a l'obligation constante de m\u00e9diter sur l'existence du Ma\u00eetre de l'univers et sur Sa grandeur. Cette r\u00e9flexion continue fortifie la connaissance de Dieu dans son c\u0153ur et son esprit. Le roi David l'illustre en disant (Psaume 16:8)\u00a0: \u201c\u00a0Je place Dieu constamment devant moi\u00a0\u201d, signifiant que cette conscience doit \u00eatre pr\u00e9sente en permanence afin d'\u00e9viter de s'\u00e9garer vers d'autres formes de culte ou de les contempler.5<\/a><\/sup><\/p>\n\n\n\n

    Ainsi, en acceptant l'interdiction de l'idol\u00e2trie comme un commandement divin, nous ne nous contentons pas de rejeter les faux cultes, mais nous affirmons activement le culte du Dieu unique. Cette affirmation doit s'accompagner d'une contemplation constante, autant que possible, afin que notre c\u0153ur et notre esprit demeurent en permanence unis \u00e0 la reconnaissance de la grandeur divine.<\/p>\n\n\n\n

    En Gen\u00e8se 4<\/a>, Nous constatons que Ca\u00efn et Abel ont tous deux offert des sacrifices \u00e0 Dieu, ce qui indique que le culte sacrificiel du Dieu unique existait d\u00e9j\u00e0. Ils l'ont appris de l'exemple du sacrifice offert \u00e0 Dieu par leur p\u00e8re Adam.6<\/a><\/sup> Cependant, la mention d'\u00c9nosh co\u00efncide avec celle d'un changement significatif dans la mani\u00e8re dont les gens concr\u00e9tisaient leur relation au Divin. Ils commenc\u00e8rent \u00e0 donner davantage de forme et de structure \u00e0 leur vie religieuse. Toutefois, ce d\u00e9veloppement s'accompagna d'une grave erreur, que nous examinerons dans la section suivante.<\/p>\n\n\n\n

    L'introduction de l'idol\u00e2trie au temps d'\u00c9nos<\/strong><\/h2>\n\n\n\n

    Diff\u00e9rentes explications de Gen\u00e8se 4:26 proviennent du mot h\u00e9breu \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc<\/em> \u00a0(\u201c huchal \u201d), qui peut signifier \u201c commen\u00e7a \u201d mais est \u00e9galement associ\u00e9 \u00e0 \u201c chullin \u201d (profane). Ma\u00efmonide explique qu'\u00e0 l'\u00e9poque d'\u00c9nos, une grave erreur se produisit. Les gens commenc\u00e8rent \u00e0 croire que Dieu avait d\u00e9l\u00e9gu\u00e9 le gouvernement du monde aux \u00e9toiles et aux plan\u00e8tes, consid\u00e9r\u00e9es comme ses officiers, et qu'il fallait donc les adorer pour honorer Dieu. Cette conception erron\u00e9e, connue sous le nom de merde<\/em>, soutenaient que les cr\u00e9ations c\u00e9lestes (telles que les constellations et les anges) fonctionnaient de mani\u00e8re autonome par rapport \u00e0 Dieu et pouvaient rationner la quantit\u00e9 de b\u00e9n\u00e9dictions physiques accord\u00e9es au monde selon leur propre volont\u00e9.<\/p>\n\n\n\n

    Au lieu d'adorer Dieu directement, les gens commenc\u00e8rent \u00e0 concentrer leur v\u00e9n\u00e9ration sur les \u00e9toiles et les plan\u00e8tes, qu'ils consid\u00e9raient comme des puissances ind\u00e9pendantes d\u00e9sign\u00e9es par Lui. Cela conduisit \u00e0 la construction de lieux de culte pour ces astres et \u00e0 l'offrande de sacrifices. Ainsi, bien que les gens aient commenc\u00e9 \u00e0 \u201c invoquer le nom de l'\u00c9ternel \u201d \u00e0 l'\u00e9poque d'\u00c9nosh, leur culte fut entach\u00e9 d'idol\u00e2trie. Le concept pur d'adoration du Dieu unique fut d\u00e9form\u00e9 et obscurci par cette croyance erron\u00e9e.<\/p>\n\n\n\n

    L'idol\u00e2trie et le concept de Shittuf<\/strong><\/h2>\n\n\n\n

    L'\u00e9tat de merde<\/em> La question de savoir si les non-Juifs sont soumis \u00e0 la loi de la Torah a fait l'objet de d\u00e9bats. Les Tosafot (qui comptaient parmi les plus \u00e9minents commentateurs talmudiques du Moyen \u00c2ge) sugg\u00e8rent que, pour les non-Juifs, id\u00e9e<\/u><\/em><\/strong> de merde<\/em> ne constitue pas n\u00e9cessairement de l'idol\u00e2trie. Rabbi Moshe Isserles (le Rema) le note dans son commentaire sur le Choulkhan Aroukh<\/em> que les non-Juifs ne sont pas tenus d'adh\u00e9rer au m\u00eame monoth\u00e9isme strict que les Juifs. Selon lui, un non-Juif croyance<\/u><\/em><\/strong> dans un merde<\/em> Cela n'est pas consid\u00e9r\u00e9 comme une violation du commandement noachide interdisant l'idol\u00e2trie. N\u00e9anmoins, c'est faux, et m\u00eame un non-Juif n'est pas autoris\u00e9 \u00e0 adorer une autre entit\u00e9 que Dieu ou en combinaison avec lui.<\/p>\n\n\n\n

    Seul Dieu peut \u00eatre ador\u00e9.<\/strong><\/h2>\n\n\n\n

    Le Tenach<\/em> (La Bible h\u00e9bra\u00efque) affirme \u00e0 plusieurs reprises que seul le Dieu unique peut \u00eatre ador\u00e9. Deut\u00e9ronome 4:35<\/a> nous lisons :<\/p>\n\n\n\n

    35<\/strong>\u00a0Il t'a \u00e9t\u00e9 montr\u00e9, afin que tu saches que l'\u00c9ternel est Dieu ; il n'y en a point d'autre que Lui.<\/td>\u05dc\u05d4<\/strong>\u00a0\u00a0\u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d4\u05b8\u05e8\u05b0\u05d0\u05b5\u05ea\u05b8 \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea, \u05db\u05b4\u05bc\u05d9 \u05d3' \u05d4\u05d5\u05bc\u05d0 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd: \u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3, \u05de\u05b4\u05dc\u05b0\u05bc\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    En \u00c9sa\u00efe 42:8<\/a> Dieu d\u00e9clare :<\/p>\n\n\n\n

    8<\/strong>\u00a0Je suis l\u2019\u00c9ternel, c\u2019est l\u00e0 mon nom ; je ne donnerai pas ma gloire \u00e0 un autre, ni ma louange aux idoles.<\/td>\u05d7 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d3', \u05d4\u05d5\u05bc\u05d0 \u05e9\u05b0\u05c1\u05de\u05b4\u05d9; \u05d5\u05bc\u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 \u05dc\u05b0\u05d0\u05b7\u05d7\u05b5\u05e8 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05ea\u05b5\u05bc\u05df, \u05d5\u05bc\u05ea\u05b0\u05d4\u05b4\u05dc\u05b8\u05bc\u05ea\u05b4\u05d9 \u05dc\u05b7\u05e4\u05b0\u05bc\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    \u00c9sa\u00efe 45:5<\/a> confirme en outre :<\/p>\n\n\n\n

    5<\/strong>\u00a0Je suis l'\u00c9ternel, et il n'y en a point d'autre, en dehors de Moi il n'y a point de Dieu ; Je t'ai ceint, bien que tu ne M'aies pas connu ;<\/td>\u05d4<\/strong>\u00a0\u00a0\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d3' \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3, \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b4\u05d9 \u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd; \u05d0\u05b2\u05d0\u05b7\u05d6\u05b6\u05bc\u05e8\u05b0\u05da\u05b8, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05b8\u05bc\u05e0\u05b4\u05d9.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Cela d\u00e9montre clairement que toute forme de culte qui n'est pas exclusivement d\u00e9di\u00e9 \u00e0 Dieu est de l'idol\u00e2trie. Bien que les contemporains d'\u00c9nosh aient peut-\u00eatre sinc\u00e8rement cherch\u00e9 \u00e0 honorer Dieu, leur incompr\u00e9hension les a entra\u00een\u00e9s toujours plus loin sur la voie de l'idol\u00e2trie. Leur erreur a \u00e9t\u00e9 exploit\u00e9e par un nombre croissant de faux proph\u00e8tes qui ont introduit toujours plus d'idoles. Tout cela a profond\u00e9ment perverti leur relation avec le Cr\u00e9ateur.<\/p>\n\n\n\n

    Conclusion<\/strong><\/h2>\n\n\n\n

    \u00c0 l'\u00e9poque d'\u00c9nosh, des conceptions erron\u00e9es de la mani\u00e8re d'honorer Dieu ont conduit les gens \u00e0 concevoir une autre fa\u00e7on d'entrer en relation avec Lui, ce qui a engendr\u00e9 un culte mal orient\u00e9. Si les gens ont commenc\u00e9 \u00e0 \u201c invoquer le nom de l'\u00c9ternel \u201d, cette pratique a rapidement \u00e9t\u00e9 corrompue par l'idol\u00e2trie lorsqu'ils ont attribu\u00e9 le nom de Dieu \u00e0 des cr\u00e9atures qu'ils choisissaient de v\u00e9n\u00e9rer \u2013 un changement tragique qui a perverti leur relation avec le seul vrai Dieu.<\/p>\n\n\n\n

    <\/div>\n\n\n\n

    Par Angelique Sijbolts
    Merci au Dr Michael Schulman pour ses commentaires.<\/strong><\/p>\n\n\n\n

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

    Sources utilis\u00e9es\u00a0:

    <\/strong>1 Sources utilis\u00e9es dans ce texte\u00a0: Chizkuni, Ibn. Esdras, Malbim, Rachi<\/em> et Steinsalz<\/em>\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    2. Le Code Divin <\/em>par le rabbin Moshe Weiner, Partie II, sujet 1:1, 4e \u00e9dition, p. 109\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    3 Seifrei Devarim 46 sur Devarim 11:19<\/a>\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    4 Le Code Divin <\/em>par le rabbin Moshe Weiner, Partie I, sujet 1:5, 4e \u00e9dition, p. 44\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    5 Le Code Divin<\/em>\u00a0par le rabbin Moshe Weiner, Partie I, sujet 1:5, 4e \u00e9dition, p. 44\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    6 Voir Rambam, Lois de la Maison \u00c9lue<\/em> 2:2.\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

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

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

    Textes Mechon Mamre<\/strong><\/a><\/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>","protected":false},"excerpt":{"rendered":"

    \u05d1\u05e1”\u05d3 A THOUGHT ABOUT PARSHAT BERESHIT 5785 BS\u201dD Introduction In Genesis 4:261, we read: 26\u00a0And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the L-RD \u05db\u05d5\u00a0\u00a0\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05ea \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0 \u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05d1\u05b5\u05bc\u05df, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05b0\u05c1\u05de\u05d5\u05b9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1; \u05d0\u05b8\u05d6 \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc, \u05dc\u05b4\u05e7\u05b0\u05e8\u05b9\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d3’ This verse […]<\/p>\n","protected":false},"author":1,"featured_media":19665,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[{\"content\":\"Used sources by this text: Chizkuni, Ibn. Ezra, Malbim, Rashi<\/em> and Steinsalz<\/em>\",\"id\":\"29cc3ecc-f557-4dc1-81c7-d70247c9aeea\"},{\"content\":\"The Divine Code <\/em>by Rabbi Moshe Weiner, Part II, topic 1:1, 4th edition p. 109\",\"id\":\"b45cb632-86d4-4fc8-a812-3540497bc591\"},{\"content\":\"Seifrei Devarim 46 on Devarim 11:19<\/a>\",\"id\":\"789de89f-7d4e-4c23-9410-15eb12d175dc\"},{\"content\":\"The Divine Code <\/em>by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44\",\"id\":\"d0d8badc-40c8-4499-9284-98877717cbe2\"},{\"content\":\"The Divine Code<\/em>\u00a0by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44\",\"id\":\"0b9a38d0-f5f4-47bf-900d-4a3ba2d080ff\"},{\"content\":\"See Rambam, Laws of the Chosen House<\/em> 2:2.\",\"id\":\"82ac2c5a-8289-4636-be71-092f8d070bf2\"}]"},"categories":[3],"tags":[],"class_list":["post-19662","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"\nTHE WORSHIP OF G-D AND THE INTRODUCTION OF IDOLATRY IN THE TIME OF ENOSH - 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