{"id":23971,"date":"2026-01-23T18:00:24","date_gmt":"2026-01-23T17:00:24","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=23971"},"modified":"2026-01-25T07:52:39","modified_gmt":"2026-01-25T06:52:39","slug":"reflections-on-parshat-bo-5786-darkness-that-can-be-felt","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/reflections-on-parshat-bo-5786-darkness-that-can-be-felt\/","title":{"rendered":"R\u00c9FLEXIONS SUR LA PARACHAT \u2013 BO 5786 \u2013 L'OBSCURIT\u00c9 QUE L'ON PEUT RESSENTIR"},"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 Bo<\/h2>\n\n\n\n

\u201c L\u2019\u00c9ternel dit \u00e0 Mo\u00efse : \u00c9tends ta main vers le ciel, afin qu\u2019il y ait des t\u00e9n\u00e8bres sur le pays d\u2019\u00c9gypte, des t\u00e9n\u00e8bres si profondes qu\u2019on puisse les toucher. \u201d (Exode 10:21)<\/em><\/p>\n\n\n\n

Dans ce verset, la Torah \u00e9tablit une distinction frappante entre l'obscurit\u00e9 ordinaire et une obscurit\u00e9 palpable. Il ne s'agissait pas simplement d'une absence de lumi\u00e8re. Selon le Midrash, l'obscurit\u00e9 \u00e9tait \u201c\u00a0doubl\u00e9e et redoubl\u00e9e\u00a0\u201d \u00e0 un tel point qu'une personne debout ne pouvait plus s'asseoir, et une personne assise ne pouvait plus se lever. Tout mouvement devenait impossible. L'obscurit\u00e9 n'\u00e9tait plus une simple condition de la vue, mais une condition de l'existence.<\/p>\n\n\n\n

Nos Sages expliquent que ces t\u00e9n\u00e8bres correspondent aux t\u00e9n\u00e8bres primordiales d\u00e9crites \u00e0 l'aube de la Cr\u00e9ation\u00a0: \u201c\u00a0Les t\u00e9n\u00e8bres couvraient l'ab\u00eeme.\u00a0\u201d Il ne s'agissait pas de la nuit, mais d'une obscurit\u00e9 \u00e9paisse et oppressante qui obscurcissait la lumi\u00e8re m\u00eame en plein jour. En effet, le monde fut momentan\u00e9ment ramen\u00e9 \u00e0 un \u00e9tat ant\u00e9rieur \u00e0 la cr\u00e9ation, avant l'ordre, avant la clart\u00e9.<\/p>\n\n\n\n

Le Midrash d\u00e9crit cette obscurit\u00e9 comme \u00e9tant semblable \u00e0 une pi\u00e8ce de monnaie\u00a0: solide, lourde, tangible. Cette m\u00e9taphore est saisissante. Pourquoi comparer l\u2019obscurit\u00e9 \u00e0 de l\u2019argent\u00a0?<\/p>\n\n\n\n

L'argent, comme toutes les forces en ce monde, poss\u00e8de deux \u00e9tats. Dans son \u00e9tat \u00e9lev\u00e9, il favorise la vie, la g\u00e9n\u00e9rosit\u00e9, la stabilit\u00e9 et le bien-\u00eatre. Dans son \u00e9tat d\u00e9chu, il devient rigide, dominateur et idol\u00e2tre \u2013 non plus un moyen, mais une fin. Lorsque la richesse, le pouvoir ou les syst\u00e8mes sont consid\u00e9r\u00e9s comme des sources ultimes de s\u00e9curit\u00e9, ils cessent de circuler et se figent. Ce qui devrait bouger devient immobile. Ce qui devrait servir commence \u00e0 dominer.<\/p>\n\n\n\n

L'\u00c9gypte \u00e9tait la civilisation la plus avanc\u00e9e de son temps, sur les plans technologique, \u00e9conomique et administratif. Sa ma\u00eetrise du Nil lui conf\u00e9rait ind\u00e9pendance, abondance et confiance. Mais cette m\u00eame ma\u00eetrise devint le fondement d'un aveuglement moral. Le pouvoir fut absolutis\u00e9. Les \u00eatres humains furent r\u00e9duits \u00e0 l'\u00e9tat d'instruments. La Source divine \u00e0 l'origine de la nature fut oubli\u00e9e, remplac\u00e9e par la nature elle-m\u00eame, par la richesse, par le contr\u00f4le.<\/p>\n\n\n\n

Le fl\u00e9au des t\u00e9n\u00e8bres a contraint l'\u00c9gypte \u00e0 se confronter \u00e0 la v\u00e9rit\u00e9 profonde de sa propre vision du monde. Une civilisation qui \u00e9rige le pouvoir en idole finit par perdre le nord. Lorsque l'autorit\u00e9 est d\u00e9connect\u00e9e de toute responsabilit\u00e9 morale, la soci\u00e9t\u00e9 se paralyse. Les individus ne peuvent plus ni se tenir debout ni s'asseoir\u00a0; ils ne peuvent plus \u00e9voluer sur les plans \u00e9thique, relationnel ou spirituel. Les t\u00e9n\u00e8bres deviennent palpables.<\/p>\n\n\n\n

Ce message ne s'adresse pas uniquement \u00e0 l'\u00c9gypte antique. La Torah affirme \u00e0 plusieurs reprises que ces \u00e9v\u00e9nements se sont produits \u201c afin que l'\u00c9gypte sache que Je suis l'\u00c9ternel \u201d. Il s'agit d'une r\u00e9v\u00e9lation destin\u00e9e au monde entier, aux nations. C'est un enseignement intemporel sur la civilisation elle-m\u00eame\u00a0: le progr\u00e8s sans fondement moral ne m\u00e8ne pas \u00e0 la lumi\u00e8re, mais \u00e0 la paralysie.<\/p>\n\n\n\n

En revanche, la Torah d\u00e9clare\u00a0: \u201c\u00a0Mais les enfants d\u2019Isra\u00ebl eurent de la lumi\u00e8re dans toutes leurs demeures.\u00a0\u201d Ici, la lumi\u00e8re ne signifie ni privil\u00e8ge ni exemption de souffrance. Elle signifie coh\u00e9rence. L\u00e0 o\u00f9 Dieu est reconnu comme Un, Source ultime de justice et de sens, l\u2019unit\u00e9 demeure possible. Les \u00eatres humains peuvent encore se comprendre. La responsabilit\u00e9 demeure intacte.<\/p>\n\n\n\n

La lumi\u00e8re unit ; les t\u00e9n\u00e8bres isolent. Lorsque les soci\u00e9t\u00e9s cherchent ailleurs le salut, que ce soit dans la richesse, l'id\u00e9ologie, la technologie ou le pouvoir, elles perdent non seulement Dieu, mais aussi leurs membres. Lorsque Dieu est reconnu, m\u00eame imparfaitement, la lumi\u00e8re persiste au milieu des t\u00e9n\u00e8bres.<\/p>\n\n\n\n

Le fl\u00e9au des t\u00e9n\u00e8bres nous enseigne que la clairvoyance morale n'est pas un acquis, elle se choisit. Pour Isra\u00ebl comme pour toutes les nations, la le\u00e7on demeure : reconnaissez Celui qui est au-dessus du pouvoir, car le pouvoir lui-m\u00eame deviendra cette obscurit\u00e9 palpable.<\/p>\n\n\n\n

Puissions-nous avoir la chance de vivre dans la clart\u00e9, l'humilit\u00e9 et la lumi\u00e8re.<\/p>\n\n\n\n

R\u00e9fl\u00e9chissez maintenant aux questions suivantes :<\/h2>\n\n\n\n
    \n
  1. Quelles sont les sources de s\u00e9curit\u00e9 et de pouvoir auxquelles ma soci\u00e9t\u00e9 fait le plus confiance, et comment pourrais-je reconna\u00eetre si l'une d'entre elles a discr\u00e8tement pris la place de Dieu ?<\/li>\n\n\n\n
  2. Une civilisation peut-elle \u00eatre tr\u00e8s avanc\u00e9e et pourtant moralement \u201c immobile \u201d ? Quels signes indiqueraient que le progr\u00e8s a devanc\u00e9 la responsabilit\u00e9 ?<\/li>\n\n\n\n
  3. \u00c0 quoi ressemble aujourd\u2019hui, dans la vie humaine, cette \u201c obscurit\u00e9 que l\u2019on peut ressentir \u201d, sur le plan psychologique, social ou \u00e9thique, et comment peut-elle surgir sans que les gens s\u2019en aper\u00e7oivent au premier abord\u00a0?<\/li>\n\n\n\n
  4. En quoi la reconnaissance d'une Source morale unique, sup\u00e9rieure au pouvoir, \u00e0 la richesse ou \u00e0 la nature, aide-t-elle les gens \u00e0 rester connect\u00e9s les uns aux autres plut\u00f4t qu'\u00e0 \u00eatre isol\u00e9s ?<\/li>\n\n\n\n
  5. O\u00f9, dans ma vie ou ma communaut\u00e9, trouve-t-on encore de la lumi\u00e8re dans le foyer, et quelles pratiques contribuent \u00e0 la pr\u00e9server lorsque le monde environnant semble sombre ?<\/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

    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":23981,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-23971","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nREFLECTIONS ON PARSHAT - BO 5786 - DARKNESS THAT CAN BE FELT - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"The plague of darkness teaches that moral vision is not guaranteed by advancement. 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