{"id":24229,"date":"2026-03-20T22:34:15","date_gmt":"2026-03-20T21:34:15","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24229"},"modified":"2026-03-20T22:34:16","modified_gmt":"2026-03-20T21:34:16","slug":"reflections-on-parshat-vayikra-5786-drawing-near","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/reflections-on-parshat-vayikra-5786-drawing-near\/","title":{"rendered":"REFLECTIONS ON PARSHAT VAYIKRA 5786 – DRAWING NEAR"},"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

Some thoughts about Parshat Vayikra<\/h2>\n\n\n\n

The Book of Vayikra opens with a call:<\/p>\n\n\n\n

\n

\u201cAnd He called to Moses, and the L-RD spoke to him from the Tent of Meeting, saying: Speak to the children of Israel and say to them: When a man from among you brings an offering to the L-RD\u2026\u201d (Leviticus 1:1\u20132)<\/em><\/p>\n<\/blockquote>\n\n\n\n

The Torah uses the word adam<\/em>\u2014\u201cman\u201d\u2014rather than a more specific term for Israel. Chazal note that this language points to something fundamental. The impulse to draw near to G-d is not limited to one nation. It is rooted in the human condition itself.<\/p>\n\n\n\n

The word for offering, korban<\/em>, vient de karov<\/em>, to draw near. A korban is not merely a ritual act. It is an expression of closeness, a movement of the human being toward the Creator.<\/p>\n\n\n\n

At the same time, the Torah establishes a structured system of offerings that belongs specifically to Israel. The Mishkan, and later the Beit HaMikdash, are part of the covenant between G-d and the Jewish people. Yet Chazal make clear that this system is not entirely closed to the rest of humanity.<\/p>\n\n\n\n

The Gemara teaches that non-Jews may bring offerings in the Temple, but only certain types. In particular, they may bring a burnt offering\u2014an olah<\/em>\u2014which is entirely given over to G-d (Zevachim 45b). The Rambam codifies this ruling:<\/p>\n\n\n\n

\n

\u201cA non-Jew may vow or donate a burnt offering, and it is accepted from him\u201d (Hilchot Ma\u2019aseh HaKorbanot 3:2).<\/p>\n<\/blockquote>\n\n\n\n

This distinction is meaningful. The olah<\/em> is wholly consumed on the altar. Nothing is retained by the one who brings it. It represents complete dedication, a pure act of turning toward G-d without remainder. In this sense, it expresses something universal: the human desire to orient oneself entirely toward the Divine.<\/p>\n\n\n\n

Israel\u2019s system of offerings is broader and more detailed, reflecting the depth of their covenant. The offerings of the nations are more focused. They express devotion without entering the full framework of commanded ritual life. The Torah thus preserves both the uniqueness of Israel and the spiritual access of all humanity.<\/p>\n\n\n\n

This has an important implication for how we understand repentance. There are claims made by adherents of other religions that reconciliation with G-d depends upon sacrificial blood, and therefore cannot be achieved without the Temple. Yet the Torah itself presents a different picture. The offerings that non-Jews may bring are not designated as a system of atonement in the same way as Israel\u2019s sin-offerings, and yet repentance is clearly available to all.<\/p>\n\n\n\n

The story of Nineveh makes this explicit. When the people of Nineveh hear the words of the prophet Jonah, they respond immediately:<\/p>\n\n\n\n

\n

\u201cAnd the people of Nineveh believed in G-d\u2026 and they turned each from his evil way\u201d (Jonah 3:5\u201310).<\/em><\/p>\n<\/blockquote>\n\n\n\n

No offerings are brought. No sacrificial service is performed. Their repentance consists of recognition, humility, and a change in behavior\u2014and it is accepted.<\/p>\n\n\n\n

This demonstrates that the essential path of return to G-d is not dependent on sacrifice. Korban expresses closeness. Repentance restores relationship. The two are related, but they are not identical. A person can return to G-d through sincere repentance, through turning away from wrongdoing and reorienting one\u2019s life toward what is right.<\/p>\n\n\n\n

For Noahides, this carries a clear message. The call to draw near to G-d is fully accessible. While the sacrificial system belongs in its full form to Israel, the core movement of the human being toward the Divine\u2014through recognition, moral action, and sincerity\u2014remains open to all.<\/p>\n\n\n\n

Parshat Vayikra begins with a call. That call is an invitation to approach, to draw near, and to live in a way that reflects a relationship with the Creator.<\/p>\n\n\n\n

May we be blessed to answer that call with sincerity, drawing closer to G-d through our actions, our choices, and our awareness.<\/p>\n\n\n\n

R\u00e9fl\u00e9chissez maintenant aux questions suivantes :<\/h2>\n\n\n\n
    \n
  1. The Torah uses the word adam<\/em>\u2014\u201cman\u201d\u2014when introducing offerings. What might this suggest about the universality of the desire to draw near to G-d?<\/li>\n\n\n\n
  2. Why might the olah<\/em>, which is entirely given over to G-d, be the form of offering available to non-Jews?<\/li>\n\n\n\n
  3. What does the story of Nineveh teach about the nature of repentance and its accessibility to all people?<\/li>\n\n\n\n
  4. How do repentance and offerings differ in their role in a person\u2019s relationship with G-d?<\/li>\n\n\n\n
  5. In the absence of the Temple, how can a person express the desire to draw near to G-d in a meaningful way?<\/li>\n<\/ol>\n\n\n\n

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

    Shabbat Shalom<\/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":24230,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-24229","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nREFLECTIONS ON PARSHAT VAYIKRA 5786 - DRAWING NEAR - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"A person can return to G-d through sincere repentance, through turning away from wrongdoing and reorienting one\u2019s life toward what is right.\" \/>\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-vayikra-5786-drawing-near\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"REFLECTIONS ON PARSHAT VAYIKRA 5786 - 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