{"id":23949,"date":"2026-01-16T17:50:08","date_gmt":"2026-01-16T16:50:08","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=23949"},"modified":"2026-01-16T17:50:08","modified_gmt":"2026-01-16T16:50:08","slug":"reflections-on-parshat-vaera-5786-knowing-that-he-is-god","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/reflections-on-parshat-vaera-5786-knowing-that-he-is-god\/","title":{"rendered":"R\u00c9FLEXIONS SUR LA PARASHAT \u2013 VA'ERA 5786 \u2013 SAVOIR QU'IL EST DIEU"},"content":{"rendered":"

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

Int\u00e9grer la Torah dans sa vie par la r\u00e9flexion et la conversation peut \u00eatre une exp\u00e9rience incroyablement amusante et engageante. C'est un voyage de d\u00e9couverte, o\u00f9 la sagesse ancienne et les enseignements intemporels prennent vie dans nos exp\u00e9riences quotidiennes. Gr\u00e2ce \u00e0 la r\u00e9flexion, nous avons la possibilit\u00e9 de plonger dans la riche tapisserie de la Torah, d'en extraire des id\u00e9es et des le\u00e7ons profondes qui r\u00e9sonnent dans notre vie moderne. La joie r\u00e9side dans les moments \"aha\", ces occasions o\u00f9 un verset ou une histoire de la Torah se connecte soudainement \u00e0 nos d\u00e9fis personnels, nos aspirations et nos valeurs. Et lorsque nous nous engageons dans des conversations sur la Torah avec d'autres personnes, cela devient une exploration interactive, o\u00f9 des perspectives et des interpr\u00e9tations diverses am\u00e9liorent notre compr\u00e9hension. Ces dialogues suscitent souvent l'enthousiasme et la curiosit\u00e9 intellectuelle, rendant le processus d'apprentissage \u00e0 la fois agr\u00e9able et satisfaisant. La Torah devient une partie vivante et dynamique de notre vie, offrant non seulement des conseils mais aussi une source de fascination, de connexion et de croissance sans fin.<\/p>\n\n\n\n

REMARQUE : Ne vous sentez pas oblig\u00e9 de parcourir toutes les sources ou de r\u00e9pondre \u00e0 toutes les questions - \u00e0 moins que vous ne le souhaitiez. M\u00eame une seule source ou une seule question vous donnera beaucoup de mati\u00e8re pour la discussion et la m\u00e9ditation. Profitez-en !<\/p>\n\n\n\n

Quelques r\u00e9flexions sur la Parashat Va'era<\/h2>\n\n\n\n

\u00c0 premi\u00e8re vue, les passages de la Torah allant de Shemot \u00e0 Beshalach semblent raconter une histoire continue\u00a0: l\u2019asservissement d\u2019Isra\u00ebl, l\u2019ascension de Mo\u00efse, la confrontation avec Pharaon, les dix plaies, l\u2019Exode, la travers\u00e9e de la mer Rouge et le voyage vers le Sina\u00ef. Mais une lecture plus attentive r\u00e9v\u00e8le qu\u2019une autre histoire se d\u00e9roule en parall\u00e8le. \u00c0 maintes reprises, une phrase est adress\u00e9e non pas \u00e0 Isra\u00ebl, mais \u00e0 l\u2019\u00c9gypte\u00a0: \u201c\u00a0afin que tu saches que je suis l\u2019\u00c9ternel\u00a0\u201d. Ce message appara\u00eet fr\u00e9quemment et sous diff\u00e9rentes formes\u00a0: \u201c\u00a0Les \u00c9gyptiens sauront que je suis l\u2019\u00c9ternel, quand j\u2019\u00e9tendrai ma main sur l\u2019\u00c9gypte\u00a0\u201d (Exode 7,5)\u00a0; \u201c\u00a0afin que tu saches qu\u2019il n\u2019y a personne comme l\u2019\u00c9ternel, notre Dieu\u00a0\u201d (Exode 8,6)\u00a0; \u201c\u00a0afin que tu saches que je suis l\u2019\u00c9ternel au milieu du pays\u00a0\u201d (Exode 8,18)\u00a0; \u201c\u00a0afin que tu saches qu\u2019il n\u2019y a personne comme moi sur toute la terre\u00a0\u201d (Exode 9,14). Et enfin, \u201c c\u2019est pour cela que je vous ai laiss\u00e9s souffrir, afin de vous montrer ma puissance et afin que mon nom soit proclam\u00e9 dans tout le pays \u201d (Exode 9:16). Cette r\u00e9p\u00e9tition est intentionnelle. Les plaies ne sont pas simplement un moyen de lib\u00e9rer Isra\u00ebl. Elles constituent un message constant adress\u00e9 \u00e0 l\u2019\u00c9gypte.<\/p>\n\n\n\n

Cela soul\u00e8ve une question \u00e9vidente. Dieu avait d\u00e9j\u00e0 promis \u00e0 Abraham que ses descendants seraient r\u00e9duits en esclavage puis rachet\u00e9s (Gen\u00e8se 15:13-14). L'Exode \u00e9tait in\u00e9vitable. Pourquoi, alors, les plaies\u00a0? La r\u00e9ponse de la Torah est implicite mais sans \u00e9quivoque\u00a0: les plaies n'\u00e9taient pas seulement destin\u00e9es \u00e0 Isra\u00ebl\u00a0; elles l'\u00e9taient aussi \u00e0 l'\u00c9gypte. L'\u00c9gypte n'\u00e9tait pas une soci\u00e9t\u00e9 primitive. C'\u00e9tait l'empire le plus avanc\u00e9 du monde antique, r\u00e9put\u00e9 pour ses prouesses en m\u00e9decine, en ing\u00e9nierie, en agriculture, en astronomie et en architecture. Le Nil assurait \u00e0 l'\u00c9gypte son ind\u00e9pendance \u00e9conomique et sa s\u00e9curit\u00e9, transformant un d\u00e9sert en ce que la Torah appelle plus tard un \u201c\u00a0jardin verdoyant\u00a0\u201d (Deut\u00e9ronome 11:10). Et c'\u00e9tait pr\u00e9cis\u00e9ment l\u00e0 le danger. Lorsqu'une civilisation devient suffisamment puissante pour se croire autosuffisante, elle commence \u00e0 confondre capacit\u00e9 et autorit\u00e9, et succ\u00e8s et l\u00e9gitimit\u00e9 morale.<\/p>\n\n\n\n

La Torah ne condamne pas l'\u00c9gypte pour son savoir ou ses innovations. Elle la condamne pour l'usage qu'elle en a fait : l'oppression syst\u00e9matique et la brutalisation d'un peuple entier (Exode 1:11-14). Le progr\u00e8s sans retenue morale n'est pas neutre ; il est instable. Les plaies ont an\u00e9anti une \u00e0 une les illusions de l'\u00c9gypte : la ma\u00eetrise de la nature, du temps, du travail, des richesses, de la sant\u00e9 et, finalement, de la vie elle-m\u00eame. Chaque plaie a r\u00e9v\u00e9l\u00e9 une limite que le pouvoir humain ne pouvait franchir. Seul Dieu se tient au-del\u00e0 de ces limites.<\/p>\n\n\n\n

Il est significatif que la Torah ne dise pas\u00a0: \u201c\u00a0afin que vous croyiez en Dieu\u00a0\u201d, mais\u00a0: \u201c\u00a0afin que vous connaissiez\u00a0\u201d. Dans le langage de la Torah, la connaissance n\u2019est ni une croyance abstraite ni une adh\u00e9sion philosophique. C\u2019est une reconnaissance morale. Conna\u00eetre Dieu signifie reconna\u00eetre que le monde a un Ma\u00eetre, que la puissance n\u2019est pas la souverainet\u00e9 et qu\u2019aucune civilisation, aussi brillante soit-elle, n\u2019est exempte de responsabilit\u00e9. Jusqu\u2019\u00e0 un certain point, les merveilles de l\u2019\u00c9gypte pouvaient \u00eatre attribu\u00e9es au hasard, \u00e0 des ph\u00e9nom\u00e8nes naturels, voire \u00e0 une manipulation humaine. Mais lorsque les plaies se sont abattues avec pr\u00e9cision, au bon moment et de mani\u00e8re s\u00e9lective, m\u00eame les experts \u00e9gyptiens ont admis\u00a0: \u201c\u00a0C\u2019est le doigt de Dieu\u00a0\u201d (Exode 8,15). \u00c0 cet instant, le d\u00e9ni est devenu un choix plut\u00f4t qu\u2019une explication.<\/p>\n\n\n\n

M\u00eame au plus fort du jugement, Pharaon ne fut pas an\u00e9anti. Il fut averti. Il fut pr\u00e9serv\u00e9. Il lui fut explicitement dit que sa survie avait un but\u00a0: \u201c\u00a0afin que Mon Nom soit proclam\u00e9 dans tout le pays\u00a0\u201d (Exode 9:16). La Torah pr\u00e9cise plus loin ce principe\u00a0: Dieu ne d\u00e9sire pas la mort des m\u00e9chants, mais qu\u2019ils se convertissent et vivent (\u00c9z\u00e9chiel 18:32). On offrit \u00e0 Pharaon la voie du repentir\u00a0: lib\u00e9rer les Isra\u00e9lites, reconna\u00eetre la v\u00e9rit\u00e9 morale et orienter la grandeur de l\u2019\u00c9gypte vers la justice. Il refusa. D\u00e8s lors, l\u2019effondrement de l\u2019\u00c9gypte n\u2019\u00e9tait plus seulement une punition\u00a0; il devint une le\u00e7on.<\/p>\n\n\n\n

Et cet enseignement ne se limite ni \u00e0 l'\u00c9gypte, ni \u00e0 l'Antiquit\u00e9. La Torah r\u00e9v\u00e8le une v\u00e9rit\u00e9 immuable sur l'histoire et la civilisation elles-m\u00eames. Chaque fois que les \u00eatres humains confondent ma\u00eetrise technologique et autorit\u00e9 morale, ou prosp\u00e9rit\u00e9 et droiture, le m\u00eame avertissement s'applique. Le Nom de Dieu se manifeste dans le monde non seulement par sa mis\u00e9ricorde, mais aussi par la d\u00e9nonciation du faux pouvoir. Que ce soit par le repentir ou par l'effondrement, la v\u00e9rit\u00e9 finira par triompher. Les plaies d'\u00c9gypte ne font donc pas seulement partie de l'histoire d'Isra\u00ebl\u00a0; elles constituent une le\u00e7on adress\u00e9e \u00e0 toutes les nations, \u00e0 chaque g\u00e9n\u00e9ration, sur les limites du pouvoir humain et la structure morale du monde.<\/p>\n\n\n\n

R\u00e9fl\u00e9chissez maintenant aux questions suivantes :<\/h2>\n\n\n\n
    \n
  1. Que signifie concr\u00e8tement \u201c conna\u00eetre \u201d Dieu plut\u00f4t que de simplement croire en Lui, et en quoi cela diff\u00e8re-t-il d'un accord intellectuel ?<\/li>\n\n\n\n
  2. Une soci\u00e9t\u00e9 peut-elle \u00eatre tr\u00e8s avanc\u00e9e et pourtant d\u00e9faillante moralement\u00a0? Quels signes indiquent que le progr\u00e8s a d\u00e9pass\u00e9 la responsabilit\u00e9\u00a0?<\/li>\n\n\n\n
  3. Pourquoi, selon vous, la Torah insiste-t-elle sur le fait que Pharaon a \u00e9t\u00e9 averti et a eu plusieurs occasions de changer, plut\u00f4t que d'\u00eatre d\u00e9truit imm\u00e9diatement\u00a0?<\/li>\n\n\n\n
  4. De quelles mani\u00e8res les cultures modernes risquent-elles de confondre autosuffisance et ind\u00e9pendance morale, \u00e0 l'instar de la d\u00e9pendance de l'\u00c9gypte antique envers le Nil ?<\/li>\n\n\n\n
  5. Comment l'id\u00e9e que Dieu se r\u00e9v\u00e8le \u00e0 travers les cons\u00e9quences historiques \u2014 et pas seulement les miracles \u2014 pourrait-elle changer notre fa\u00e7on d'interpr\u00e9ter les \u00e9v\u00e9nements mondiaux actuels\u00a0?<\/li>\n<\/ol>\n\n\n\n

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

    Shabbat Shalom !<\/strong><\/p>\n\n\n\n

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

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

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

    Par le rabbin Tani Burton<\/strong><\/p>\n\n\n\n

    Plus de shiurim du rabbin Tani Burton <\/a><\/p>\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>","protected":false},"excerpt":{"rendered":"

    \u05d1\u05e1”\u05d3 Integrating Torah into one’s life through reflection and conversation can be an incredibly fun and engaging experience. It’s a journey of discovery, where ancient wisdom and timeless teachings come to life in our daily experiences. Through reflection, we have the opportunity to dive deep into the rich tapestry of Torah, extracting profound insights and […]<\/p>\n","protected":false},"author":3,"featured_media":23950,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-23949","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nREFLECTIONS ON PARSHAT - VA'ERA 5786 - KNOWING THAT HE IS GOD - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"G-d\u2019s Name is made known in the world not only through mercy, but through the exposure of false power.\" \/>\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\/reflections-on-parshat-vaera-5786-knowing-that-he-is-god\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"REFLECTIONS ON PARSHAT - 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