{"id":24390,"date":"2026-04-26T06:42:48","date_gmt":"2026-04-26T05:42:48","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24390"},"modified":"2026-04-26T06:42:48","modified_gmt":"2026-04-26T05:42:48","slug":"an-eye-for-an-eye-justice-not-revenge","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/an-eye-for-an-eye-justice-not-revenge\/","title":{"rendered":"\u0152IL POUR \u0152IL \u2013 LA JUSTICE, PAS LA VENGEANCE"},"content":{"rendered":"<p class=\"has-text-align-right wp-block-paragraph\"><strong>\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">UNE R\u00c9FLEXION SUR\u00a0<strong><a href=\"https:\/\/sukkatshalom-bneinoach.com\/fr\/parasja\/\">PARSHAT<\/a>\u00a0<\/strong>EMOR 5786<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Peu de phrases bibliques ont \u00e9t\u00e9 autant mal comprises que \u201c \u0153il pour \u0153il \u201d. On la pr\u00e9sente souvent comme une loi de vengeance primitive qui engendre in\u00e9vitablement des cycles de violence. Pourtant, une lecture attentive du texte \u2013 \u00e0 la lumi\u00e8re de l\u2019interpr\u00e9tation juive classique \u2013 r\u00e9v\u00e8le que cette formule visait non pas \u00e0 attiser la violence, mais \u00e0 la contenir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Cette expression appara\u00eet trois fois dans la Torah :<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Exode 21:23\u201325<\/strong><\/li>\n\n\n\n<li><strong>L\u00e9vitique 24:19-20<\/strong><\/li>\n\n\n\n<li><strong>Deut\u00e9ronome 19:21<\/strong><\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Dans L\u00e9vitique 24:19-20, nous lisons :<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Si un homme fait du mal \u00e0 son prochain\u2026 fracture pour fracture, \u0153il pour \u0153il, dent pour dent ; comme il a fait du mal \u00e0 une personne, il en subira de m\u00eame. \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Ce passage s&#039;inscrit dans un contexte juridique, et non dans le cadre d&#039;une querelle personnelle. Le chapitre traite du processus judiciaire, des sanctions et de l&#039;\u00e9galit\u00e9 de traitement devant la loi. Quelques versets plus loin, on lit\u00a0:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Vous aurez une seule loi pour l\u2019\u00e9tranger et pour l\u2019autochtone \u201d (L\u00e9vitique 24:22).<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Auparavant, la Torah avait d\u00e9j\u00e0 ordonn\u00e9 :<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Tu ne te vengeras point, et tu ne garderas point de rancune \u201d (L\u00e9vitique 19:18).<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">La Torah ne peut se contredire. Si la vengeance personnelle est explicitement interdite, alors la loi du talion ne peut \u00eatre un commandement autorisant les repr\u00e9sailles priv\u00e9es.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Limiter la violence, et non l&#039;aggraver<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Dans l&#039;Antiquit\u00e9, les blessures personnelles d\u00e9clenchaient souvent des vendettas sans fin. Une simple blessure pouvait engendrer une violence g\u00e9n\u00e9rationnelle. Dans ce contexte, la loi du talion \u00e9tait r\u00e9volutionnaire. Elle signifiait : rien de plus que ce qui avait \u00e9t\u00e9 fait. Pas d&#039;escalade. Pas de repr\u00e9sailles disproportionn\u00e9es.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Il s&#039;agit d&#039;un principe juridique de proportionnalit\u00e9.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lorsque ce principe est extrait de son cadre juridique et trait\u00e9 comme un droit individuel \u00e0 la vengeance, le cycle de violence m\u00eame que certains reprochent \u00e0 la Torah d&#039;engendrer peut effectivement se reproduire. Mais cela ne r\u00e9sulte pas de la loi elle-m\u00eame, mais d&#039;une mauvaise interpr\u00e9tation de celle-ci.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>L&#039;enseignement des sages<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Le Talmud (Bava Kamma 83b-84a) affirme sans \u00e9quivoque que la loi du talion ne s&#039;applique pas litt\u00e9ralement, mais fait r\u00e9f\u00e9rence \u00e0 une compensation financi\u00e8re. Rachi adopte cette interpr\u00e9tation. Ibn Ezra explique qu&#039;une application litt\u00e9rale serait souvent impossible ou injuste. Que se passerait-il si l&#039;agresseur n&#039;avait qu&#039;un \u0153il et blessait une personne borgne\u00a0? Que se passerait-il si la blessure \u00e9tait involontaire\u00a0? Que se passerait-il si infliger une blessure identique mettrait la vie en danger\u00a0?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Chizkuni souligne \u00e9galement que la Torah parle en termes de cat\u00e9gories juridiques g\u00e9n\u00e9rales et que les juges \u00e9valuent les dommages.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">La Torah elle-m\u00eame \u00e9tablit une distinction nette entre meurtre et l\u00e9sions corporelles. Concernant le meurtre, elle d\u00e9clare\u00a0:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Vous n\u2019accepterez aucune ran\u00e7on pour la vie d\u2019un meurtrier \u201d (Nombres 35:31).<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">La vie humaine ne saurait \u00eatre r\u00e9duite \u00e0 une valeur mon\u00e9taire. En revanche, les l\u00e9sions corporelles peuvent \u00eatre \u00e9valu\u00e9es par un tribunal. Cette distinction morale est fondamentale.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ainsi, les Sages comprennent le principe du \u201c \u0153il pour \u0153il \u201d comme un principe de justice objective, administr\u00e9e par un tribunal, et non comme une mutilation physique.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Une mauvaise interpr\u00e9tation de Matthieu 5<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Il est \u00e9crit dans Matthieu 5:38-39 :<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Vous avez entendu qu\u2019il a \u00e9t\u00e9 dit : \u2018\u0152il pour \u0153il, dent pour dent.\u2019 Mais moi, je vous dis : ne r\u00e9sistez pas au m\u00e9chant\u2026 \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Cette affirmation pr\u00e9sente la Torah comme si elle approuvait la vengeance personnelle, puis l&#039;oppose \u00e0 une \u00e9thique de non-r\u00e9sistance. Or, cela repose sur une mauvaise compr\u00e9hension du cadre juridique de la Torah. Celle-ci traite de la proc\u00e9dure judiciaire \u2013 t\u00e9moins, juges, peines proportionnelles \u2013 et non de la vengeance individuelle.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pr\u00e9senter la Torah comme un texte incitant \u00e0 la vengeance priv\u00e9e revient \u00e0 s&#039;opposer \u00e0 une caricature plut\u00f4t qu&#039;au texte lui-m\u00eame.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Ni vengeance, ni passivit\u00e9 non plus.<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Parall\u00e8lement, il serait tout aussi erron\u00e9 d&#039;affirmer que la Torah exige une soumission passive \u00e0 la violence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Le Talmud \u00e9nonce un principe clair :<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Si quelqu\u2019un vient pour te tuer, l\u00e8ve-toi et tue-le le premier. \u201d<br>(Sanh\u00e9drine 72a).<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Ce principe \u2014 <em>ha-ba lehorgecha hashkem lehorgo<\/em> \u2014 \u00e9tablit que la l\u00e9gitime d\u00e9fense face \u00e0 une menace imm\u00e9diate est permise, et dans certaines circonstances obligatoire. Il ne s&#039;agit pas de vengeance, mais de pr\u00e9servation de la vie.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">La loi juive distingue donc trois cat\u00e9gories\u00a0:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>vengeance personnelle<\/strong> \u2014 interdit (L\u00e9vitique 19:18)<\/li>\n\n\n\n<li><strong>L\u00e9gitime d\u00e9fense contre une menace imm\u00e9diate<\/strong> \u2014 autoris\u00e9 et parfois requis (Sanhedrin 72a)<\/li>\n\n\n\n<li><strong>Sanction judiciaire prononc\u00e9e par un tribunal<\/strong> \u2014 r\u00e9glement\u00e9 et proportionnel (Exode 21 ; L\u00e9vitique 24 ; Deut\u00e9ronome 19)<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">La Torah ne pr\u00f4ne ni la justice priv\u00e9e ni la passivit\u00e9. Elle canalise la force dans deux contextes strictement encadr\u00e9s\u00a0: la d\u00e9fense imm\u00e9diate de la vie ou le processus judiciaire l\u00e9gal.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>L&#039;obligation noachide d&#039;\u00e9tablir des tribunaux<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">L\u2019obligation d\u2019\u00e9tablir des syst\u00e8mes de justice trouve son origine dans Gen\u00e8se 9:6\u00a0:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c Si quelqu\u2019un verse le sang d\u2019un homme, par un homme son sang sera vers\u00e9. \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Le Talmud (Sanhedrin 56a) tire de ce verset le commandement noachide de <em>dinim<\/em> \u2014 l\u2019obligation d\u2019\u00e9tablir des tribunaux. C\u2019est l\u2019un des sept commandements donn\u00e9s \u00e0 l\u2019humanit\u00e9 tout enti\u00e8re.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ma\u00efmonide (Rambam), dans <em>Mishneh Torah<\/em>, Le trait\u00e9 Hilkhot Melachim 9-10 stipule que les non-Juifs sont tenus de nommer les juges et de faire appliquer les lois noahides.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Aujourd&#039;hui, il n&#039;existe cependant pas de syst\u00e8me judiciaire noachide mondial distinct. Concr\u00e8tement, le droit juif reconna\u00eet le principe suivant\u00a0:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Dina de-malchuta dina<\/strong> \u2014 \u201c La loi du pays est la loi. \u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ce principe figure dans le Talmud (Nedarim 28a ; Guittin 10b ; Bava Kamma 113a) et est codifi\u00e9 par Ma\u00efmonide (Hilkhot Gezelah 5:11). Il \u00e9tablit que l&#039;on est l\u00e9galement tenu de respecter la loi civile du pays o\u00f9 l&#039;on r\u00e9side, pourvu qu&#039;elle n&#039;entra\u00eene pas la violation d&#039;interdictions divines fondamentales.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ainsi, l&#039;obligation de justice s&#039;exerce aujourd&#039;hui dans le cadre des structures juridiques civiles existantes.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Emor comme mod\u00e8le de justice divine<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">La paracha Emor (L\u00e9vitique 24:10-23) pr\u00e9sente un mod\u00e8le de justice divine. Elle aborde le blasph\u00e8me, le meurtre et les l\u00e9sions corporelles, et conclut par le principe d&#039;\u00e9galit\u00e9 devant la loi pour l&#039;\u00e9tranger et l&#039;autochtone. Dans le monde antique, cela \u00e9tait extraordinaire. La justice ne devait pas d\u00e9pendre de la tribu, du statut social ou de l&#039;origine ethnique, mais de crit\u00e8res juridiques objectifs.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Le Psaume 89:14 exprime cela th\u00e9ologiquement :<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201c La droiture et la justice sont le fondement de ton tr\u00f4ne. \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">La justice n&#039;est pas qu&#039;une simple commodit\u00e9 sociale. Elle refl\u00e8te le caract\u00e8re de Dieu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c \u0152il pour \u0153il \u201d n&#039;est donc pas une formule de vengeance primitive. C&#039;est une limite l\u00e9gale. Elle emp\u00eache l&#039;escalade. Elle soumet les \u00e9motions \u00e0 la loi. Elle soustrait la vengeance aux mains des individus et la place sous l&#039;autorit\u00e9 judiciaire.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">L\u00e0 o\u00f9 cette structure s&#039;effondre, le chaos s&#039;installe.<br>L\u00e0 o\u00f9 elle fonctionne correctement, la violence est limit\u00e9e. Ce n&#039;est pas de la vengeance. C&#039;est la civilisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a id=\"_msocom_1\"><\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Par Angelique Sijbolts<\/strong><br><strong>Nous remercions le rabbin Tani Burton pour ses commentaires.<\/strong><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><br>\u00a9 Copyright, tous droits r\u00e9serv\u00e9s. Si vous avez appr\u00e9ci\u00e9 cet article, nous vous encourageons \u00e0 le diffuser.<br><br>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 <a href=\"https:\/\/mechon-mamre.org\/index.htm\" target=\"_blank\" rel=\"noreferrer noopener\">Mechon-Mamre.org<\/a>, <a href=\"https:\/\/aish.com\/\" target=\"_blank\" rel=\"noreferrer noopener\">Aish.com<\/a>, <a href=\"https:\/\/www.sefaria.org\/texts\" target=\"_blank\" rel=\"noreferrer noopener\">Sefaria.org<\/a>, <a href=\"https:\/\/www.chabad.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">Chabad.org<\/a>et\/ou <a href=\"https:\/\/asknoah.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">AskNoah.org<\/a>que nous utilisons conform\u00e9ment \u00e0 leurs politiques.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 A THOUGHT ABOUT\u00a0PARSHAT\u00a0EMOR 5786 Few Biblical phrases have been more misunderstood than \u201can eye for an eye.\u201d It is often presented as primitive revenge legislation that inevitably produces cycles of violence. Yet when the text is read carefully \u2014 and in light of classical Jewish interpretation \u2014 it becomes clear that this formula was [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":24391,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[3],"tags":[],"class_list":["post-24390","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>AN EYE FOR AN EYE - JUSTICE, NOT REVENGE - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"The Noahide commandments provide a complete and sacred path. 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