{"id":23634,"date":"2025-11-02T07:45:01","date_gmt":"2025-11-02T06:45:01","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=23634"},"modified":"2025-11-02T07:45:01","modified_gmt":"2025-11-02T06:45:01","slug":"parshat-vayeira-using-the-good-for-good","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/parshat-vayeira-using-the-good-for-good\/","title":{"rendered":"PARSHAT VAYEIRA \u2013 UTILISER LE BON POUR LE BIEN"},"content":{"rendered":"

Vayeira (Gen\u00e8se 18-22<\/a>\u00a0)<\/h2>\n\n\n\n

La portion de la Torah commence par le r\u00e9cit de l'incroyable bont\u00e9 d'Abraham envers les trois anges. Malgr\u00e9 sa faiblesse due \u00e0 sa circoncision trois jours auparavant, Abraham se met en quatre pour subvenir \u00e0 tous leurs besoins. Suit imm\u00e9diatement le r\u00e9cit de la descente des anges \u00e0 Sodome et de sa destruction.<\/p>\n\n\n\n

Le rabbin Yaakov Kamenetsky souligne un point tr\u00e8s int\u00e9ressant dans la juxtaposition de ces deux incidents\u00a0: tous deux mettent l\u2019accent sur l\u2019hospitalit\u00e9.(1) L\u2019histoire d\u2019Abraham est l\u2019exemple classique de l\u2019attitude qu\u2019une personne devrait adopter envers les invit\u00e9s. hachnasat orchim<\/em> \u2013 la meilleure fa\u00e7on d\u2019accueillir et de prendre soin des invit\u00e9s. Nous voyons comment Abraham, malgr\u00e9 sa sant\u00e9 fragile, ne m\u00e9nage aucun effort pour que ses invit\u00e9s se sentent pleinement les bienvenus. Imm\u00e9diatement apr\u00e8s, la Torah nous transporte \u00e0 Sodome et nous montre leur totale aversion pour cette m\u00eame mitsva. hachnasat orchim<\/em>. Nous voyons comment la vie de Lot est menac\u00e9e par les habitants de Sodome parce qu'il ose offrir le g\u00eete et le couvert \u00e0 des \u00e9trangers de passage. Quelle est la signification de l'insistance de la Torah sur le contraste saisissant entre Abraham et les habitants de Sodome\u00a0?<\/p>\n\n\n\n

Le rabbin Kamenetsky propose une explication fond\u00e9e sur un autre aspect de l'histoire de Sodome. Dieu r\u00e9v\u00e8le \u00e0 Abraham son intention de d\u00e9truire Sodome en raison de l'indiff\u00e9rence totale de ses habitants envers leur prochain. Abraham r\u00e9agit avec une compassion sans bornes pour ces gens pervers et s'adresse \u00e0 Dieu avec une telle force qu'il doit d'abord le supplier de ne pas se f\u00e2cher de sa franchise. Le rabbin Kamenetsky explique que la Torah nous d\u00e9voile un aspect moins connu de l'immense sollicitude d'Abraham pour son prochain. Il \u00e9crit que, g\u00e9n\u00e9ralement, lorsqu'une personne excelle dans un domaine ou poss\u00e8de une qualit\u00e9 particuli\u00e8re, elle est particuli\u00e8rement exigeante envers les autres dans ce m\u00eame domaine. Par cons\u00e9quent, elle a tendance \u00e0 les juger tr\u00e8s s\u00e9v\u00e8rement pour leurs manquements per\u00e7us. La Torah juxtapose ainsi son r\u00e9cit de la grandeur d'Abraham \u00e0\u2026\u00a0hachnasat orchim<\/em>\u00a0Alors que Sodome se trouvait dans une situation d\u00e9plorable, Abraham, malgr\u00e9 tout, implora Dieu de faire mis\u00e9ricorde \u00e0 cette ville. Cela montre qu'Abraham ne c\u00e9da pas \u00e0 la tentation d'\u00eatre plus s\u00e9v\u00e8re envers autrui, m\u00eame dans un domaine o\u00f9 il excellait. Malgr\u00e9 l'immense diff\u00e9rence entre sa bont\u00e9 et celle de Sodome, il manifesta une grande sollicitude pour leur bien-\u00eatre.<\/p>\n\n\n\n

Cette id\u00e9e nous montre qu'il n'est pas facile de voir les faiblesses d'une personne dans son propre domaine d'excellence. Pourquoi est-ce si difficile\u00a0? Lorsqu'une personne excelle dans un trait de caract\u00e8re particulier, elle aura beaucoup de mal \u00e0 comprendre comment d'autres peuvent \u00eatre moins rigoureux dans ce m\u00eame domaine. Par exemple, une personne particuli\u00e8rement ponctuelle aura du mal \u00e0 comprendre comment on peut \u00eatre constamment en retard. Il lui semble \u00e9vident qu'\u00eatre en retard t\u00e9moigne d'un manque de consid\u00e9ration pour le temps d'autrui. Son d\u00e9fi est de reconna\u00eetre que chacun a des forces diff\u00e9rentes et qu'il peut exister des domaines o\u00f9 il est bien plus faible que les autres. De plus, il devrait se souvenir de la Mishna, dans l'\u00c9thique des P\u00e8res, qui nous dit\u00a0: \u201c\u00a0Ne jugez pas votre prochain avant d'avoir \u00e9t\u00e9 \u00e0 sa place.\u00a0\u201d Cela nous enseigne que les traits de caract\u00e8re de chacun sont fond\u00e9s sur son v\u00e9cu et que nous ne pouvons jamais juger autrui avec justesse, car nous ignorons comment nous r\u00e9agirions \u00e0 sa place.<\/p>\n\n\n\n

En int\u00e9grant cet enseignement, une personne peut comprendre que chacun poss\u00e8de ses propres forces et faiblesses, d\u00e9termin\u00e9es par de nombreux facteurs. Il est donc erron\u00e9 de s'agacer des faiblesses d'autrui dans ses propres domaines de pr\u00e9dilection.<\/p>\n\n\n\n

Il existe plusieurs fa\u00e7ons d'imposer ses propres exigences aux autres de mani\u00e8re n\u00e9gative. Par exemple, une personne tr\u00e8s ordonn\u00e9e peut \u00eatre une excellente qualit\u00e9, lui permettant de vivre de fa\u00e7on organis\u00e9e. Cependant, il est probable qu'\u00e0 un moment donn\u00e9, cette personne se retrouve \u00e0 partager son logement avec d'autres personnes, comme un conjoint, des enfants ou un colocataire. Or, il arrive souvent que ces personnes n'atteignent pas le m\u00eame niveau d'exigence en mati\u00e8re de propret\u00e9. Dans ce cas, la personne ordonn\u00e9e peut se sentir frustr\u00e9e et exiger qu'ils nettoient la maison selon ses propres crit\u00e8res, imposant ainsi ses habitudes de fa\u00e7on injuste. Une personne excessivement ordonn\u00e9e devrait plut\u00f4t accepter que les autres ne puissent pas maintenir la propret\u00e9 de la maison au m\u00eame niveau. Et si elle constate qu'elle ne peut pas fonctionner correctement dans une telle situation, elle devrait prendre l'initiative de maintenir la propret\u00e9 du logement selon ses propres exigences.<\/p>\n\n\n\n

On parle beaucoup de la grande bont\u00e9 d'Abraham. Le rabbin Kamenetsky nous enseigne un autre aspect de son excellence dans les relations interpersonnelles\u00a0: il n'imposait pas ses propres exigences aux autres et ne les traitait pas avec rigueur.<\/p>\n\n\n\n

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

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

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

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

1. Emes L'Yaakov, Parchas Vayeira<\/p>\n\n\n\n

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

<\/p>\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":"

Vayeira\u00a0(Genesis 18-22\u00a0) The Torah portion begins with the story of Abraham’s incredible kindness with the three angels. Abraham goes to great lengths to provide all their needs despite his weak state due to his circumcision three days earlier. This is immediately followed by an account of the angel’s descent into Sodom and its subsequent destruction. 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