{"id":24885,"date":"2026-08-16T06:17:13","date_gmt":"2026-08-16T05:17:13","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24885"},"modified":"2026-08-16T06:17:14","modified_gmt":"2026-08-16T05:17:14","slug":"the-torah-rejects-vicarious-atonement","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/fr\/the-torah-rejects-vicarious-atonement\/","title":{"rendered":"LA TORAH REJETTE L&#039;EXPIATION PAR VICARIE"},"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>KI TEITZEI 5786<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Un enfant porte-t-il les p\u00e9ch\u00e9s de son p\u00e8re\u00a0? Deut\u00e9ronome 24:16, \u00c9z\u00e9chiel 18 et l\u2019interpr\u00e9tation juive<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Un des principes fondamentaux du Tanakh est que chaque individu est responsable de ses propres actes. Ce principe est exprim\u00e9 \u00e0 plusieurs reprises, mais nulle part plus clairement que dans le Deut\u00e9ronome et \u00c9z\u00e9chiel.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Responsabilit\u00e9 personnelle<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Dans le Deut\u00e9ronome, 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\"><strong>\u201c On ne fera pas mourir les parents pour leurs enfants, ni les enfants pour leurs parents ; chacun mourra pour son propre p\u00e9ch\u00e9. \u201d<\/strong><br><em>(Deut\u00e9ronome 24:16)<\/em><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Le m\u00eame principe appara\u00eet dans \u00c9z\u00e9chiel\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\"><strong>\u201c L\u2019\u00e2me qui p\u00e8che mourra. Le fils ne portera pas l\u2019iniquit\u00e9 du p\u00e8re, ni le p\u00e8re celle du fils. La justice du juste sera sur lui, et la m\u00e9chancet\u00e9 du m\u00e9chant sera sur lui. \u201d<\/strong><br><em>(\u00c9z\u00e9chiel 18:20)<\/em><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">\u00c0 premi\u00e8re vue, ces passages semblent clairs. Celui qui commet le p\u00e9ch\u00e9 en porte la responsabilit\u00e9. Un innocent ne saurait \u00eatre puni pour la faute d&#039;autrui.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Cependant, cela semble contredire des passages tels qu&#039;Exode 20:5, o\u00f9 Dieu d\u00e9clare qu&#039;il \u201c punit l&#039;iniquit\u00e9 des p\u00e8res sur les enfants jusqu&#039;\u00e0 la troisi\u00e8me et \u00e0 la quatri\u00e8me g\u00e9n\u00e9ration \u201d. Comment concilier ces passages ?<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Chizkuni : Tribunaux humains et jugement divin<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Le commentateur m\u00e9di\u00e9val Chizkuni \u00e9tablit une distinction importante. Selon lui, le Deut\u00e9ronome 24:16 s&#039;adresse sp\u00e9cifiquement aux tribunaux humains.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Un juge terrestre ne peut jamais ex\u00e9cuter un enfant \u00e0 cause des crimes de son p\u00e8re. \u00c0 titre d&#039;exemple, Chizkuni cite le roi Amaziah\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 Mais il ne fit pas mourir les enfants des meurtriers, conform\u00e9ment \u00e0 ce qui est \u00e9crit dans le livre de la loi de Mo\u00efse\u2026 \u201d<br><em>(2 Rois 14:6)<\/em><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Amaziah fut f\u00e9licit\u00e9 parce qu&#039;il ob\u00e9it \u00e0 la Torah en ne punissant que ceux qui \u00e9taient r\u00e9ellement coupables.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dieu, en revanche, n&#039;est pas soumis aux m\u00eames limitations que les juges humains. Il conna\u00eet le c\u0153ur de chaque personne et juge en toute connaissance de cause. Ses jugements diff\u00e8rent donc de ceux des tribunaux terrestres.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Cela signifie-t-il que Dieu punit les enfants innocents pour les p\u00e9ch\u00e9s de leurs parents ?<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Non pas pour les p\u00e9ch\u00e9s de leurs parents<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">La r\u00e9ponse de Chizkuni est non.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dans son commentaire sur Exode 20:5, il explique que Dieu retarde souvent le ch\u00e2timent afin de donner aux p\u00e9cheurs l&#039;occasion de se repentir. Sa patience peut s&#039;\u00e9tendre au-del\u00e0 de la vie du p\u00e9cheur originel, et m\u00eame aux g\u00e9n\u00e9rations suivantes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Si les enfants, petits-enfants et arri\u00e8re-petits-enfants persistent dans la m\u00eame r\u00e9bellion et refusent de se repentir, le jugement de Dieu finira par s&#039;abattre sur eux.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">La quatri\u00e8me g\u00e9n\u00e9ration n&#039;est pas punie pour les p\u00e9ch\u00e9s de ses anc\u00eatres, mais pour <strong>sa propre<\/strong> Les p\u00e9ch\u00e9s. Le jugement diff\u00e9r\u00e9 d\u00e9montre simplement que Dieu n&#039;a pas oubli\u00e9 la transgression originelle\u00a0; il a report\u00e9 le jugement par mis\u00e9ricorde.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">En d&#039;autres termes, il ne faut jamais confondre la patience de Dieu avec l&#039;indiff\u00e9rence face au p\u00e9ch\u00e9.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Rashbam est d&#039;accord<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rashbam fait essentiellement la m\u00eame distinction.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Selon lui, le Deut\u00e9ronome 24:16 interdit uniquement aux tribunaux humains de punir les enfants pour les crimes de leurs parents.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lorsque Exode 20:5 parle de la punition que Dieu inflige \u00e0 ses enfants pour l&#039;iniquit\u00e9 des p\u00e8res, il fait r\u00e9f\u00e9rence aux descendants qui <strong>continuer \u00e0 marcher sur le m\u00eame chemin p\u00e9cheur<\/strong>. Dieu avait suspendu son jugement contre les g\u00e9n\u00e9rations pr\u00e9c\u00e9dentes dans l&#039;espoir que leurs descendants choisiraient la droiture.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rashbam souligne qu&#039;\u00c9z\u00e9chiel 18 pr\u00e9cise davantage ce principe. Les exil\u00e9s juifs se plaignaient de souffrir \u00e0 cause des p\u00e9ch\u00e9s des g\u00e9n\u00e9rations pr\u00e9c\u00e9dentes. \u00c9z\u00e9chiel leur r\u00e9pondit que chaque individu est finalement jug\u00e9 selon sa propre conduite.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Le principe biblique plus large<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">La lecture conjointe de ces passages fait \u00e9merger une image coh\u00e9rente\u00a0:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Les tribunaux humains ne peuvent punir que l&#039;individu coupable.<\/li>\n\n\n\n<li>Dieu peut retarder son jugement par mis\u00e9ricorde et patience.<\/li>\n\n\n\n<li>Si les g\u00e9n\u00e9rations suivantes persistent dans la m\u00eame r\u00e9bellion, elles sont jug\u00e9es pour <strong>leurs propres<\/strong> p\u00e9ch\u00e9s.<\/li>\n\n\n\n<li>Chaque individu se pr\u00e9sente finalement devant Dieu en fonction de ses propres actions.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">C\u2019est pourquoi \u00c9z\u00e9chiel d\u00e9clare avec force\u00a0:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201c L\u2019\u00e2me qui p\u00e8che mourra. \u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ni le p\u00e8re ne meurt pour le fils, ni le fils pour le p\u00e8re.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>\u201c Chacun mourra pour son propre p\u00e9ch\u00e9 \u201d \u2014 La critique juive de l\u2019expiation par procuration<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">L&#039;une des diff\u00e9rences fondamentales entre les interpr\u00e9tations juive et chr\u00e9tienne de la Bible concerne la question de la possibilit\u00e9 de transf\u00e9rer la culpabilit\u00e9 d&#039;une personne \u00e0 une autre. La th\u00e9ologie chr\u00e9tienne enseigne que J\u00e9sus a port\u00e9 le ch\u00e2timent des p\u00e9ch\u00e9s d&#039;autrui. D&#039;un point de vue juif, cependant, cela soul\u00e8ve une question fondamentale\u00a0: la Bible h\u00e9bra\u00efque n&#039;enseigne-t-elle pas que chaque personne demeure responsable de son propre p\u00e9ch\u00e9\u00a0?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">L&#039;un des passages cl\u00e9s de cette discussion est <strong>Deut\u00e9ronome 24:16<\/strong>.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dans l&#039;interpr\u00e9tation juive, il ne s&#039;agit pas simplement d&#039;une r\u00e8gle concernant les tribunaux humains, mais de l&#039;expression d&#039;un principe plus profond de la justice divine\u00a0: la culpabilit\u00e9 incombe \u00e0 celui qui a commis le p\u00e9ch\u00e9. Un innocent ne doit pas subir le ch\u00e2timent d&#039;une faute commise par autrui.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Le rabbin Tovia Singer utilise ce principe dans sa critique de la doctrine chr\u00e9tienne de l&#039;expiation par procuration. Selon lui, l&#039;id\u00e9e qu&#039;une personne juste puisse porter la culpabilit\u00e9 ou la punition d&#039;autrui est incompatible avec la mani\u00e8re dont la Bible h\u00e9bra\u00efque pr\u00e9sente le p\u00e9ch\u00e9, la justice et la responsabilit\u00e9 personnelle.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Il cite notamment \u00c9z\u00e9chiel 18:20\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 L\u2019\u00e2me qui p\u00e8che mourra. Le fils ne portera pas l\u2019iniquit\u00e9 du p\u00e8re, ni le p\u00e8re celle du fils. \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Selon le rabbin Singer, ce chapitre pr\u00e9sente l&#039;un des enseignements les plus clairs de la Bible h\u00e9bra\u00efque concernant la responsabilit\u00e9 individuelle. Dans son article <em>P\u00e9ch\u00e9 et expiation<\/em>, \u00e9crit-il :<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c Ce chapitre monumental est rempli de principes fondamentaux sur le p\u00e9ch\u00e9 et l\u2019expiation, et d\u2019un rejet vigoureux de la croyance pa\u00efenne en l\u2019expiation par procuration. \u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">(Source : Rabbi Tovia Singer, <em>P\u00e9ch\u00e9 et expiation<\/em>, Juda\u00efsme de sensibilisation.)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Par \u201c expiation par procuration \u201d, le rabbin Singer fait r\u00e9f\u00e9rence \u00e0 l&#039;id\u00e9e que la culpabilit\u00e9 des p\u00e9cheurs peut \u00eatre transf\u00e9r\u00e9e \u00e0 une autre personne qui en subit alors les cons\u00e9quences \u00e0 leur place.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">D&#039;un point de vue th\u00e9ologique juif, le principe de la Torah est clair\u00a0: la culpabilit\u00e9 incombe \u00e0 celui qui a commis le p\u00e9ch\u00e9. La difficult\u00e9 ne r\u00e9side pas dans l&#039;incertitude que la Torah laisse planer sur ce principe, mais dans le fait que certains passages de la Bible h\u00e9bra\u00efque peuvent, \u00e0 premi\u00e8re vue, sembler sugg\u00e9rer le contraire. Comme nous l&#039;avons vu pr\u00e9c\u00e9demment, des commentateurs juifs tels que Chizkuni et Rashbam expliquent comment ces passages peuvent \u00eatre interpr\u00e9t\u00e9s sans renoncer au principe de responsabilit\u00e9 personnelle.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">C\u2019est l\u00e0 le probl\u00e8me fondamental de l\u2019interpr\u00e9tation chr\u00e9tienne de la mort de J\u00e9sus. Il ne s\u2019agit pas seulement de savoir si J\u00e9sus \u00e9tait innocent, mais si la culpabilit\u00e9 du coupable peut \u00eatre imput\u00e9e \u00e0 un innocent. Selon le principe de responsabilit\u00e9 personnelle de la Torah, cela est impossible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00c9z\u00e9chiel 18 exprime explicitement ce principe\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 Le fils ne portera pas l\u2019iniquit\u00e9 du p\u00e8re, ni le p\u00e8re celle du fils. \u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">La responsabilit\u00e9 demeure personnelle. On peut se repentir, se tourner vers Dieu et obtenir le pardon, mais la culpabilit\u00e9 ne peut \u00eatre simplement transf\u00e9r\u00e9e \u00e0 autrui.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">C\u2019est l\u00e0 le probl\u00e8me fondamental de la doctrine chr\u00e9tienne du sacrifice expiatoire de J\u00e9sus. Si la Bible h\u00e9bra\u00efque enseigne que chacun est responsable de ses propres p\u00e9ch\u00e9s et que nul ne porte la faute d\u2019autrui, alors un innocent ne peut endurer les p\u00e9ch\u00e9s des autres. De ce point de vue biblique, la tradition juive consid\u00e8re la doctrine de l\u2019expiation par procuration comme incompatible avec le principe de justice divine r\u00e9v\u00e9l\u00e9 dans toute la Bible h\u00e9bra\u00efque.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Conclusion<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Les commentateurs juifs classiques Chizkuni et Rashbam d\u00e9montrent que Deut\u00e9ronome 24:16 et Exode 20:5 ne sont pas contradictoires.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Le Deut\u00e9ronome \u00e9tablit un principe fondamental de justice\u00a0: aucun tribunal humain ne peut punir une personne pour le crime d\u2019une autre. L\u2019Exode d\u00e9crit le jugement souverain de Dieu sur l\u2019histoire, o\u00f9 le ch\u00e2timent peut \u00eatre diff\u00e9r\u00e9 en raison de sa patience et de sa mis\u00e9ricorde. Cependant, lorsque le jugement survient, il s\u2019adresse \u00e0 ceux qui persistent dans la m\u00eame r\u00e9bellion\u00a0; les g\u00e9n\u00e9rations futures ne sont pas condamn\u00e9es uniquement \u00e0 cause des p\u00e9ch\u00e9s de leurs anc\u00eatres.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00c9z\u00e9chiel 18 explicite encore davantage ce principe\u00a0: chaque individu se pr\u00e9sente devant Dieu comme une personne moralement responsable et est jug\u00e9 selon ses propres actes. Le fils ne porte pas la faute du p\u00e8re, et le p\u00e8re ne porte pas celle du fils.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ce principe d\u00e9montre pourquoi la doctrine chr\u00e9tienne de l&#039;expiation par procuration est h\u00e9r\u00e9tique. Si la Torah et les Proph\u00e8tes enseignent que chacun est responsable de ses propres p\u00e9ch\u00e9s, l&#039;id\u00e9e qu&#039;une personne innocente puisse porter le ch\u00e2timent des p\u00e9ch\u00e9s d&#039;autrui contredit le principe biblique de la justice divine.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dans cette perspective, le pardon ne s&#039;obtient pas en transf\u00e9rant la culpabilit\u00e9 \u00e0 autrui, mais par le repentir, le retour \u00e0 Dieu et l&#039;acceptation de sa mis\u00e9ricorde. Le message constant du Tanakh est que chaque personne se trouve en fin de compte responsable devant Dieu de ses propres choix.<\/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<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>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\">Sources d'information<br><br>https:\/\/outreachjudaism.org\/sin-and-atonement<br>https:\/\/outreachjudaism.org\/about-us<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-wp-embed is-provider-outreach-judaism wp-block-embed-outreach-judaism\"><div class=\"wp-block-embed__wrapper\">\n<blockquote class=\"wp-embedded-content\" data-secret=\"hv3WuqDOuf\"><a href=\"https:\/\/outreachjudaism.org\/sin-and-atonement\/\">P\u00e9ch\u00e9 et expiation<\/a><\/blockquote><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"\u201c\u00a0P\u00e9ch\u00e9 et expiation\u00a0\u201d \u2014 Juda\u00efsme de proximit\u00e9\" src=\"https:\/\/outreachjudaism.org\/sin-and-atonement\/embed\/#?secret=mi9wqshV05#?secret=hv3WuqDOuf\" data-secret=\"hv3WuqDOuf\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe>\n<\/div><\/figure>\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>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 A THOUGHT ABOUT\u00a0PARSHAT\u00a0KI TEITZEI 5786 Does a Child Bear the Sins of His Father? Deuteronomy 24:16, Ezekiel 18, and the Jewish Interpretation One of the fundamental principles of the Tanakh is that every individual is accountable for his or her own actions. This principle is expressed in several places, but nowhere more clearly than [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":24886,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[3,4],"tags":[],"class_list":["post-24885","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah","category-answers-for-christians"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>THE TORAH REJECTS VICARIOUS ATONEMENT - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"Every individual stands before G-d as a morally responsible person and is judged according to his or her own actions.\" \/>\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\/the-torah-rejects-vicarious-atonement\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"THE TORAH REJECTS VICARIOUS ATONEMENT - 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