{"id":20296,"date":"2024-12-02T05:56:43","date_gmt":"2024-12-02T04:56:43","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=20296"},"modified":"2025-08-17T14:40:16","modified_gmt":"2025-08-17T13:40:16","slug":"parshat-vayetzei-5785-the-benefits-and-dangers-of-money","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/parshat-vayetzei-5785-the-benefits-and-dangers-of-money\/","title":{"rendered":"PARSHAT VAYETZEI 5785 \u2013 LES BIENFAITS ET LES DANGERS DE L'ARGENT"},"content":{"rendered":"

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

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

Vayetzei (Gen\u00e8se 28:10-32:3<\/a>\u00a0)<\/h2>\n\n\n\n
\n

Gen\u00e8se 28:12<\/a>: <\/strong>\u201c Et il fit un r\u00eave, et voici, une \u00e9chelle (sulam<\/em>) se tenait debout sur le sol et sa t\u00eate atteignait le ciel\u2026\u201d
Baal HaTurim, 28:12 : Dh : Soulam : <\/strong>\"Sulam<\/em> (\u00e9chelle) est la valeur num\u00e9rique de mammon<\/em> (argent)."\u201d<\/p>\n<\/blockquote>\n\n\n\n

La portion de la Torah s'ouvre sur le c\u00e9l\u00e8bre r\u00eave de Jacob, o\u00f9 une \u00e9chelle, dont les pieds reposent sur le sol et le sommet s'\u00e9l\u00e8ve vers le ciel, est travers\u00e9e par des anges qui montent et descendent. Le Baal HaTurim fait une observation fascinante\u00a0: il \u00e9crit que la gu\u00e9matrie (valeur num\u00e9rique) de sulam<\/em>, Le mot h\u00e9breu pour \u00e9chelle a pour valeur 136, et c'est \u00e9galement la gu\u00e9matrie de ce mot., mammon<\/em>, le mot couramment utilis\u00e9 pour d\u00e9signer l'argent. La question qui se pose naturellement est\u00a0: quel est le lien entre les deux\u00a0?<\/p>\n\n\n\n

Un certain nombre de commentaires1<\/a><\/sup> Expliquez que le lien entre une \u00e9chelle qui monte vers le ciel et l'argent fait allusion au fait que l'argent peut servir \u00e0 \u00e9lever une personne \u00e0 un tr\u00e8s haut niveau, mais aussi, inversement, \u00e0 la faire descendre \u00e0 un tr\u00e8s bas niveau.<\/p>\n\n\n\n

Dans un sens positif, si une personne utilise son argent pour donner la tzedakah et accomplir des actes de bont\u00e9, elle peut atteindre de hauts sommets spirituels. En particulier, si elle utilise son argent pour soutenir l'\u00e9tude de la Torah, elle peut obtenir une grande r\u00e9compense dans l'au-del\u00e0. Ceci est illustr\u00e9 par la relation entre les deux fils de Jacob, Issachar et Zevulun. Zevulun \u00e9tait marchand et soutenait Issachar dans ses \u00e9tudes de la Torah. Lorsque Jacob b\u00e9nit ses fils, il b\u00e9nit Zevulun en premier, bien que celui-ci f\u00fbt plus jeune qu'Issachar, car sans Zevulun, Issachar n'aurait pas pu \u00e9tudier aussi profond\u00e9ment.2<\/a><\/sup><\/p>\n\n\n\n

Un commentaire applique l'id\u00e9e que l'argent peut \u00eatre utilis\u00e9 \u00e0 des fins positives pour proposer une explication in\u00e9dite de l'enseignement rabbinique selon lequel l'argent et les biens des justes leur sont particuli\u00e8rement chers.3<\/a><\/sup> Il sugg\u00e8re que s'ils accordent autant d'importance \u00e0 l'argent, c'est parce qu'il permet \u00e0 une personne de faire beaucoup de bonnes actions qu'elle ne pourrait pas accomplir autrement.4<\/a><\/sup><\/p>\n\n\n\n

Cependant, l'acquisition d'argent comporte aussi de nombreux pi\u00e8ges qui peuvent spirituellement entraver une personne. Nous en exposerons quelques-uns ici. La Menorat HaMaor5<\/a><\/sup>, S'appuyant sur de nombreux passages bibliques, il enseigne que la richesse rend arrogant. Il rappelle que le roi Salomon a demand\u00e9 \u00e0 Dieu de ne lui accorder ni pauvret\u00e9 ni richesse, car la richesse risquerait de lui faire croire qu'il n'a plus besoin de Dieu. Le rabbin Yechezkel Abramov explique\u00a0: \u201c\u00a0Inconsciemment, un homme riche se met \u00e0 penser\u00a0: \u2018J'ai gagn\u00e9 de l'argent gr\u00e2ce \u00e0 telle ou telle transaction, tel ou tel investissement.\u2019 C'est gr\u00e2ce \u00e0 mon dur labeur et \u00e0 mes bons choix que j'ai amass\u00e9 cette fortune\u00a0! Il oublie que c'est Dieu qui, en r\u00e9alit\u00e9, est \u00e0 l'origine de toute chose.\u00a0\u201d6<\/a><\/sup><\/p>\n\n\n\n

Une autre fa\u00e7on dont la richesse peut entraver la croissance spirituelle d'une personne (ainsi que son \u00e9panouissement g\u00e9n\u00e9ral) est que, lorsqu'on poss\u00e8de de l'argent, on vit dans la crainte constante des voleurs. Rabbi Abramov raconte l'histoire d'un homme riche dont la maison a \u00e9t\u00e9 cambriol\u00e9e. Pire encore que la perte consid\u00e9rable d'argent et d'objets de valeur, cet homme \u00e9prouvait d\u00e9sormais un sentiment permanent de vuln\u00e9rabilit\u00e9 et de peur. C'est l'explication de la Bartenura de l'enseignement de Pirkei Avot.7<\/a><\/sup>, \u201cMarbeh nechasim marbeh daagah \u201d<\/em> \u2013 Lorsqu'une personne acquiert davantage de biens, elle acquiert \u00e9galement davantage de soucis. La Bartenura comprend que cela fait r\u00e9f\u00e9rence \u00e0 la crainte de se faire voler ses biens. Une autre interpr\u00e9tation possible est que poss\u00e9der beaucoup d'argent et de biens implique de consacrer beaucoup plus de temps et d'\u00e9nergie \u00e0 leur gestion, ce qui diminue consid\u00e9rablement la s\u00e9r\u00e9nit\u00e9. Ces inqui\u00e9tudes constantes finissent in\u00e9vitablement par nuire \u00e0 la capacit\u00e9 de se concentrer sur son service divin.<\/p>\n\n\n\n

Un autre aspect potentiellement n\u00e9faste de la richesse est que les personnes fortun\u00e9es sont souvent tr\u00e8s populaires et respect\u00e9es. Cependant, la v\u00e9rit\u00e9 est que, bien souvent, ce sont l'argent, et non la personne, qui int\u00e9ressent les gens. Par cons\u00e9quent, une personne riche vit souvent avec le doute que les gens recherchent sinc\u00e8rement son amiti\u00e9 et ne s'int\u00e9ressent qu'\u00e0 son argent (ce qui, malheureusement, est souvent le cas). \u00c0 ce propos, Rav Abramov raconte qu'il a rendu visite \u00e0 un ancien bienfaiteur de son kollel. Cet homme avait \u00e9t\u00e9 tr\u00e8s riche, mais connaissait d\u00e9sormais des difficult\u00e9s financi\u00e8res et avait perdu la majeure partie de sa fortune. Rav Abramov est all\u00e9 le voir pour le r\u00e9conforter et lui a \u00e9galement demand\u00e9 s'il pouvait l'aider en sollicitant son vaste r\u00e9seau de relations pour obtenir de l'argent. L'homme a r\u00e9pondu avec tristesse : \u201c Je n'ai plus personne \u00e0 qui parler. Vous savez, quand on a de l'argent, tout le monde est votre ami, mais d\u00e8s qu'on le perd, plus personne ne veut vous parler. \u201d8<\/a><\/sup> Ce ph\u00e9nom\u00e8ne peut \u00e9galement nuire au service divin d'une personne, car elle ne peut jamais faire pleinement confiance \u00e0 personne, ce qui a des cons\u00e9quences n\u00e9gatives in\u00e9vitables sur ses relations avec autrui.<\/p>\n\n\n\n

Nous avons constat\u00e9 que l'argent est une arme \u00e0 double tranchant et qu'il faut une grande vigilance pour s'assurer qu'il soit utilis\u00e9 pour \u00e9lever une personne sur l'\u00e9chelle spirituelle et non pour la faire r\u00e9gresser.<\/p>\n\n\n\n

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

    \n
  1. Remarques :
    Voir Pri Tzedakah, Bereishit, p.130-133 ; Cette id\u00e9e a \u00e9galement \u00e9t\u00e9 exprim\u00e9e par le rabbin Yissachar Frand.<\/li>\n\n\n\n
  2. Bereishit Rabbah, Paracha 99.<\/li>\n\n\n\n
  3. Chullin, 91a<\/a>.<\/li>\n\n\n\n
  4. Pri Tzedakah, p.132, mipi hashmuah.<\/li>\n\n\n\n
  5. Addendum \u00e0 Menorat HaMaor (\u00e9crit par Don Yosef Ibh Shushan), cit\u00e9 dans \u2018 Devenir un Baal Bitachon \u2019, (bas\u00e9 sur vaadim du rabbin Yechezkel Abramov) p.251.<\/li>\n\n\n\n
  6. Ibid., p.252.<\/li>\n\n\n\n
  7. Avos, 2:7<\/a>.<\/li>\n\n\n\n
  8. Ibid., p. 255.<\/li>\n<\/ol>\n\n\n\n

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

    La lumi\u00e8re qui guide<\/a>
    par     Rabbin Yehonasan Gefen<\/a><\/strong><\/p>\n\n\n\n

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

    \n
    Lire la suite de l'article de Aish.com<\/a><\/div>\n<\/div>\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 Vayetzei\u00a0(Genesis 28:10-32:3\u00a0) Bereishit, 28:12: \u201cAnd he dreamed, and behold, a ladder (sulam) was standing on the ground and its head was reaching to the heavens\u2026\u201dBaal HaTurim, 28:12: Dh: Sulam: \u201cSulam (ladder) is the numerical value of mammon (money).\u201d The Torah portion opens with Yaakov\u2019s famous dream involving a ladder with its legs on the ground and its head reaching […]<\/p>\n","protected":false},"author":7,"featured_media":20297,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-20296","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nPARSHAT VAYETZEI 5785 - THE BENEFITS AND DANGERS OF MONEY - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"Money is a double-edged sword and it requires great vigilance to ensure that it is used to bring a person up the spiritual ladder and not take him down.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/fr\/parshat-vayetzei-5785-the-benefits-and-dangers-of-money\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"PARSHAT VAYETZEI 5785 - 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