{"id":21873,"date":"2025-06-30T05:02:54","date_gmt":"2025-06-30T04:02:54","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=21540"},"modified":"2025-08-17T17:06:45","modified_gmt":"2025-08-17T16:06:45","slug":"parshat-chukat-5785-the-connection-between-anger-and-faith","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/parshat-chukat-5785-the-connection-between-anger-and-faith\/","title":{"rendered":"PARSHAT CHUKAT 5785 - LE LIEN ENTRE LA COL\u00c8RE ET LA FOI"},"content":{"rendered":"


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

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

Chukat (Nombres 19:1-22:1<\/a>\u00a0)<\/h2>\n\n\n\n
\n

Bamidbar, 20:12<\/a>: <\/strong>Hachem dit \u00e0 Mosh\u00e9 et \u00e0 Aaron : \"Puisque vous n'avez pas cru en moi pour me sanctifier aux yeux des enfants d'Isra\u00ebl, vous ne ferez pas entrer cette communaut\u00e9 dans le pays que je leur ai donn\u00e9\".
Rachi, Bamidbar, 20:12<\/a>, Dh : Lehakdisheini : <\/strong>\"Que si tu avais parl\u00e9 au rocher et qu'il e\u00fbt fait jaillir de l'eau, j'aurais \u00e9t\u00e9 sanctifi\u00e9 aux yeux de la Congr\u00e9gation...\"<\/p>\n<\/blockquote>\n\n\n\n

La portion de la Torah de Chukat pr\u00e9sente l'un des passages les plus insondables de la Torah - le p\u00e9ch\u00e9 de Mosh\u00e9 \u00e0 Mei Meriva (les eaux am\u00e8res), pour lequel il a \u00e9t\u00e9 puni de ne pas entrer sur la Terre d'Isra\u00ebl. La difficult\u00e9 de cet \u00e9pisode r\u00e9side dans le fait que la nature exacte du p\u00e9ch\u00e9 de Mosh\u00e9 n'est pas claire, \u00e0 tel point que les commentaires proposent de nombreuses explications de ce p\u00e9ch\u00e9 et sont en profond d\u00e9saccord avec les opinions de leurs pairs.1<\/a><\/sup><\/p>\n\n\n\n

Le Rambam \u00e9crit que Mosh\u00e9 a p\u00e9ch\u00e9 en se mettant en col\u00e8re contre le peuple lorsqu'il a r\u00e9pondu \u00e0 leurs demandes d'eau en disant : \"\u00c9coutez, bande de rebelles ! Allons-nous chercher de l'eau dans ce rocher ?!\"2<\/a><\/sup>\u00a0Lorsque le peuple vit son grand chef en col\u00e8re, il s'en voulut, pensant qu'il avait irrit\u00e9 D-ieu en demandant de l'eau, alors que ce n'\u00e9tait pas le cas. C'est ainsi que D-ieu dit \u00e0 Mosh\u00e9 que lui et Aaron se sont \"rebell\u00e9s contre Ma parole\"3<\/a><\/sup>\u00a0car ils ont fait croire au peuple qu'il avait irrit\u00e9 Hachem alors que ce n'\u00e9tait pas le cas.<\/p>\n\n\n\n

Le Ramban s'oppose fermement au Rambam. L'une de ses principales questions sur l'affirmation du Rambam selon laquelle le p\u00e9ch\u00e9 de Mosh\u00e9 \u00e9tait de s'\u00eatre mis en col\u00e8re est qu'Hachem n'a jamais formul\u00e9 un tel argument \u00e0 l'encontre de Mosh\u00e9. Sa critique porte plut\u00f4t sur le fait que Mosh\u00e9 n'a pas cru en Lui pour Le sanctifier. Le Ramban demande : \"Quel manque y a-t-il dans la col\u00e8re ?4<\/a><\/sup><\/p>\n\n\n\n

Une r\u00e9ponse \u00e0 cette question peut \u00eatre trouv\u00e9e dans les mots du Maharal.5<\/a><\/sup> Il r\u00e9pond \u00e0 une question diff\u00e9rente pos\u00e9e par le Mizrachi sur Rachi. Rachi affirme ici que l'erreur de Mosh\u00e9 a \u00e9t\u00e9 de frapper le rocher au lieu de lui parler. Cependant, \u00e0 un autre endroit, lorsqu'il fait allusion au p\u00e9ch\u00e9 de Mei Meriva, Rachi6<\/a><\/sup> affirme que Mosh\u00e9 a \u00e9t\u00e9 puni pour avoir dit \"\u00e9coutez, bande de rebelles\".<\/p>\n\n\n\n

Le Maharal r\u00e9pond que ces deux p\u00e9ch\u00e9s sont en fait une seule et m\u00eame chose, et que leur fondement est la col\u00e8re. Le fait d'avoir parl\u00e9 durement au peuple est le r\u00e9sultat de sa col\u00e8re, tout comme le fait d'avoir frapp\u00e9 le rocher. Si une personne a v\u00e9ritablement confiance en D-ieu, elle sera toujours heureuse. Faire preuve d'un temp\u00e9rament aussi agr\u00e9able face aux difficult\u00e9s est une sanctification du nom de D-ieu et d\u00e9montre une foi pure en D-ieu, quelle que soit la situation. Si Mosh\u00e9 avait r\u00e9agi \u00e0 la demande du peuple avec calme, montrant qu'il \u00e9tait satisfait gr\u00e2ce \u00e0 sa Emunah, il aurait enseign\u00e9 au peuple une pr\u00e9cieuse le\u00e7on de foi.<\/p>\n\n\n\n

Cependant, lorsque Mosh\u00e9 s'est mis en col\u00e8re lorsque le peuple lui a demand\u00e9 de l'eau, il n'a pas fait preuve d'une Emouna suffisante pour rapprocher le peuple de D.ieu. Cette approche peut \u00e9galement r\u00e9pondre \u00e0 la question du Ramban sur le Rambam. En se mettant en col\u00e8re, Mosh\u00e9 n'a pas fait preuve d'une \u00e9mouna suffisante, d'o\u00f9 la critique de D-ieu \u00e0 son \u00e9gard.<\/p>\n\n\n\n

L'id\u00e9e que la col\u00e8re est li\u00e9e \u00e0 un manque de Emunah est mise en \u00e9vidence par les Chazal qui comparent le fait de se mettre en col\u00e8re \u00e0 l'adoration d'une idole.7<\/a><\/sup>\u00a0Quel est le lien entre la col\u00e8re et le culte des idoles ? Une premi\u00e8re approche consiste \u00e0 dire qu'une personne se met en col\u00e8re lorsque les choses ne se d\u00e9roulent pas comme elle le pense. Ainsi, lorsque, comme c'est souvent le cas, des \u00e9v\u00e9nements se produisent qui ne correspondent pas \u00e0 sa vision des choses, il est probable qu'il se mette en col\u00e8re contre les r\u00e9sultats. Il s'agit d'une sorte d'adoration d'idole, en ce sens que la personne se v\u00e9n\u00e8re elle-m\u00eame comme l'arbitre de ce qui est bon ou mauvais, au lieu de se soumettre au fait que D-ieu dirige le monde et en sait plus qu'elle.<\/p>\n\n\n\n

Une autre raison possible pour laquelle la col\u00e8re est li\u00e9e \u00e0 l'adoration des idoles est que lorsque l'on se met en col\u00e8re, on perd tout sens de l'\u00e9quilibre et toute sensibilit\u00e9 et l'on est enclin \u00e0 agir de mani\u00e8re insens\u00e9e. De m\u00eame, le fait d'adorer des idoles t\u00e9moigne d'un manque de bon sens et de la folie de penser qu'une puissance ext\u00e9rieure est la source de son bien-\u00eatre au lieu de D-ieu. Ce faux dieu n'a pas besoin d'\u00eatre litt\u00e9ralement une idole, il peut s'agir de l'argent, d'un patron, d'une addiction ou de toute autre chose \u00e0 laquelle une personne attribue un pouvoir.<\/p>\n\n\n\n

Nous avons vu comment m\u00eame quelqu'un d'aussi grand que Mosh\u00e9 a succomb\u00e9, \u00e0 un niveau infime, au trait de caract\u00e8re de la col\u00e8re, avec des cons\u00e9quences d\u00e9vastatrices. Puissions-nous tous m\u00e9riter d'\u00e9viter ce terrible trait de caract\u00e8re.<\/p>\n\n\n\n

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

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

Notes<\/strong><\/p>\n\n\n\n

    \n
  1. Voir Ramban, Ibn Ezra, Kli Yakar, Abarbanel sur ce verset pour leurs approches. L'Ohr HaChaim rapporte pas moins de dix opinions diff\u00e9rentes. Dans cet essai, nous nous concentrerons sur les explications de Rashi, du Maharal et, dans une moindre mesure, du Rambam.<\/li>\n\n\n\n
  2. Bamidbar, 20:10<\/a>.<\/li>\n\n\n\n
  3. Bamidbar, 20:24<\/a>.<\/li>\n\n\n\n
  4. Ramban,\u00a0Bamidbar, chapitre 20<\/a>. Voir ici ses autres questions et sa propre approche.<\/li>\n\n\n\n
  5. Gur Aryeh,\u00a0Bamidbar, 20:12<\/a>.<\/li>\n\n\n\n
  6. Rachi,\u00a0Bamidbar, 11:22<\/a>.<\/li>\n\n\n\n
  7. Voir Gemara, Shabbot, 105b.<\/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

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

    \u00a9 Copyright, tous droits r\u00e9serv\u00e9s. Si vous avez appr\u00e9ci\u00e9 cet article, nous vous encourageons \u00e0 le diffuser.<\/p>\n\n\n\n

    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 Chukat\u00a0(Numbers 19:1-22:1\u00a0) Bamidbar, 20:12: \u201cAnd Hashem said to Moshe and to Aaron, \u2018since you did not believe in Me to sanctify me in the eyes of the Children of Israel, therefore you will not bring this Congregation to the Land which I have given them.\u201dRashi, Bamidbar, 20:12, Dh: Lehakdisheini: \u201cThat if you would have spoken to the […]<\/p>\n","protected":false},"author":7,"featured_media":22761,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-21873","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nPARSHAT CHUKAT 5785 - THE CONNECTION BETWEEN ANGER AND FAITH - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"We have seen how even someone as great as Moshe succumbed, on a minute level, to the trait of anger with devastating consequences.\" \/>\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-chukat-5785-the-connection-between-anger-and-faith\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"PARSHAT CHUKAT 5785 - 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