Chavouot

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La fête de Shavouot se distingue par le fait qu’elle est assez méconnue, alors même qu’elle commémore l’événement le plus important de l’histoire juive – le don de la Torah au Mont Sinaï!

Shavouot est le point culminant du décompte du Omer, les sept semaines qui séparent Pessa’h de Shavouot. Le mot « Shavouot » signifie « semaines », en raison des sept semaines d’expectative qui ont précédé le don de la Torah au Sinaï. (Shavouot ayant lieu 50 jours après le premier jour de Pessa’h, cette fête est parfois appelée « Pentecôte », un mot grec qui signifie « la fête de 50 jours ».)

Il y a 3.300 ans de cela, après avoir quitté  l’Égypte pendant la nuit de Pessa’h, les Hébreux traversèrent le  Désert du Sinaï. Et c’est là que tout le peuple juif – 3 millions d’hommes, femmes et enfants – assistèrent à la Révélation divine: « Et l’Éternel vous parla du milieu de ce feu: vous entendiez le son des paroles, mais vous ne perceviez aucune image, rien qu’une voix. Et il vous promulgua Son alliance, qu’il vous enjoignait d’observer, à savoir les Dix commandements. Puis il les écrivit sur deux tables de pierre » (Deutéronome 4, 12-13).

Le don de la Torah fut un événement spectaculaire qui marqua à jamais le caractère de la nation juive, ainsi que sa foi et son destin. Et dans les 3300 années qui suivirent cet événement, les idéaux que la Torah représente-le monothéisme, la justice, la responsabilité- sont devenus le fondement moral de la civilisation occidentale.

La célébration

Peut-être la raison de l’anonymat relatif de Shavouot vient du fait que cette fête n’a pas de « symboles » visibles – tels que le Shofar, la Souccah, ou la ‘Hanoukia.

À Shavouot, aucun symbole n’est là pour nous distraire du centre de la vie juive, la Torah. Si c’est ainsi, de quelle manière allons-nous célébrer cette fête? Il existe en fait une coutume très répandue qui consiste a consacrer toute la nuit à l’étude de la Torah. Cette étude est appelée « Tikkoun Leil Shavouot », ce qui signifie « le perfectionnement individuel de la nuit de Shavouot », la Torah ayant pour but de permettre à l’être humain d’atteindre la perfection.

Ensuite, pendant l’office du matin, nous lisons le livre de Ruth. Ruth était une femme non-juive dont l’amour pour Dieu et la Torah l’a amenée à se convertir au judaïsme. La Torah nous suggère que les âmes des convertis étaient également présentes au Sinaï, comme il est dit: « Et ce n’est pas avec vous seul que j’institue cette alliance et ce pacte, mais avec ceux qui sont aujourd’hui placés avec nous, en présence de l’Éternel, notre Dieu, et avec ceux qui ne sont pas ici, à côté de nous, en ce jour ». (Deutéronome 29:13-14)

Il existe aussi un lien supplémentaire entre Ruth et Shavouot: elle est l’ancêtre du roi David, qui naquit le jour de Shavouot, et quitta ce monde le même jour 70 ans plus tard.

  • À Shavouot, il est d’usage de décorer la synagogue avec des branchages et des fleurs, en souvenir du mont Sinaï s’était couvert de fleurs en l’honneur du don de la Torah. La Torah associe également Shavouot à la récolte du blé et des fruits, et associe la présentation des prémices au Temple à une expression de gratitude (Voir Exode 23, 16;  34, 22;  Les Nombres 28, 26).  Les quatre impératifs de Chavouot

Mais comme le suggère son nom même – Chavouot signifie littéralement « semaines » – cette fête nécessite une période d’intense préparation spirituelle d’une durée de sept semaines. À travers ce processus d’introspection, nous atteignons un nouveau degré de clarté d’esprit et d’engagement religieux dans quatre domaines primordiaux :

(1) L’acceptation de la Torah

Au mont Sinaï, tous les Juifs se tinrent humblement dans un désert aride, face à une humble montagne, et déclarèrent à l’unisson : « Naassé vénichma – nous acceptons la Torah, avec joie et sans la moindre hésitation.

De nos jours, nous prouvons notre acceptation de la Torah en nous engageant à étudier ses paroles, de jour comme de nuit. À notre époque plus que jamais, quand la propension à la distraction est si forte, l’étude constante et passionnée de la Torah est le meilleur moyen de nous aider à faire les bons choix de vie.

(2) L’observance de la Torah

Au-delà de simples « devoirs », les 613 mitsvot – ces instructions de vie définies par Dieu – ont un impact tangible sur notre qualité de vie. Par exemple :

  • Le Chabbat – Véritable cure de remise en forme, ce repos hebdomadaire resserre nos liens familiaux et communautaires.
  • La Cacherout – Le respect des lois alimentaires cultive notre autodiscipline, ce qui nous permet de privilégier les plaisirs humains nobles et altiers aux jouissances immédiates et éphémères.
  • Le Mikvé et les lois de la pureté familiale insufflent au sein du couple vitalité, proximité et appréciation mutuelle.

(3) La diffusion de la Torah

Quand on est emprunt d’amour pour Dieu et la Torah, il est tout naturel de vouloir partager ces idéaux avec autrui.

La Torah ne fut pas transmise à une poignée d’individus privilégiés mais bien à un peuple. Ceci nous enseigne que c’est uniquement en tant que groupe que l’on peut parvenir à ses plus nobles degrés d’accomplissement.

Le message juif est totalement universel. La porte est ouverte tous, et chaque être humain vertueux a une place garantie dans l’au-delà.

 

(4) L’unité

Enfin, la Torah est le rassembleur suprême. L’unité est une condition préalable à la réception de la Torah, comme le laisse entendre l’Écriture : « Israël campa en face de la montagne – comme un seul homme, d’un seul cœur » (Exode 19, 2 et commentaire de Rachi). Ce n’est qu’en se considérant partie intégrante d’un tout organique que chaque individu peut s’épanouir pleinement.

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Tout au long de la Torah, le Peuple juif est toujours désigné par la forme plurielle. Cela est apparent dans Exode 19, 2, où nous lisons que les Juifs « voyagèrent » (vayiss’ou)… arrivèrent (vayavo’ou)… campèrent (va’ha’hanou) – tous ces verbes étant au mis au pluriel.

Mais par la suite, ce même verset nous réserve une surprise :Vayi’han cham Israël négued haar – « et Israël campa face à la montagne. »

En arrivant au Sinaï, le peuple juif est désigné à la forme singulière. Le commentateur médiéval Rachi écrit que cela vient souligner à quel point la nation entière campa « avec un seul but, et un seul désir ».

L’unité était un pré requis pour la révélation au Sinaï. Un évènement ayant des conséquences aussi remuantes ne pouvait se produire qu’à travers l’unité.

Comment les juifs parvinrent-ils à atteindre un tel niveau d’unité au Sinaï ?

Dans Exode, chapitres 15-17, les Juifs traversent une mauvaise passe. Il n’y a pas d’eau et ils s’en plaignent. Puis la viande fait défaut, et ils rouspètent. Ils sont tellement hors d’eux que Moïse craint pour sa vie. Et puis de nouveau, l’eau en vient à manquer. Les juifs se battent et se querellent terriblement.

Puis Amalek arrive sur scène et attaque Israël. Une menace extérieure les ébranle. Quelle est la suite des évènements ? Les juifs campent dans l’unité au Mont Sinaï.

Quand nous autres juifs sommes menacés en tant que peuple, nous recevons le message cinq sur cinq. Nous savons que nous ne formons qu’un seul homme. Durant la Guerre des six jours, tous les Juifs se tinrent ensemble. Dans la lutte pour sauver le judaïsme soviétique, tous les juifs se rallièrent à cette cause. Quand nous sommes en butte aux attaques, nous devenons unis.

Le prophète compare le peuple juif à un « troupeau de moutons ». Comme l’explique le Midrach, quand un animal est attaqué, tous réagissent!

Il y a une autre occurrence où la Torah se réfère à une nation à la forme singulière. Sept semaines plus tôt, alors que les Juifs s’approchaient de la Mer Rouge, ils se retournèrent et virent Mitsraïm nosséa a’haréhem – « les Egyptiens voyageant (au singulier) après eux » (Exode 14, 10). Les Egyptiens étaient unis dans leur objectif de détruire le peuple juif.

Dans ce cas précis, l’unité fut négative et destructive. Au Sinaï, l’unité conduisit à la civilisation du monde. Quelle est la différence ?

Dans son commentaire sur l’unité égyptienne, Rachi effectue un léger changement dans l’ordre des mots. Il écrit que les égyptiens poursuivirent les Hébreux « avec un seul désir et un seul but. » Dans le cas des juifs, le but vint en premier. Dans le cas des égyptiens, l’accent principal fut mis sur le désir personnel.

Si l’égo, le partisanisme, et les intérêts personnels sont ce qui définit un peuple, alors ils s’autodétruiront et détruiront le monde. Tandis que si un but commun de proximité divine et de Torah est le facteur unificateur, cela aboutira à la perfection.

La leçon est claire pour nous aujourd’hui.

 

LES TRADITIONS INHERANTES A LA FETE DE SHAVOUOT

La Tradition de consommer Des laitages

La consommation de produits laitiers à Shavouot est aussi une tradition juive universelle. Plusieurs raisons ont été avancées par nos sages. En voici quelques-unes:

-Le Cantique des Cantiques (4, 11) utilise une métaphore pour décrire la douceur de la Torah en disant: « Tes lèvres distillent la douceur du miel; du miel et du lait coulent sous ta langue ».

-Un verset de l’Exode 23, 19 juxtapose la fête de Shavouot et l’interdiction de mélanger le lait et la viande. C’est la raison pour laquelle certains mangent deux repas bien distincts à Shavouot, l’un de laitages et l’autre carné.

-Immédiatement après avoir reçu la Torah au Mont Sinaï, le peuple Juif a été mis dans l’obligation de respecter les lois de Ch’hita – l’abattage rituel des animaux. Comme ils n’ont pas eu le temps de préparer de la viande cachère, ils ont  consommé des produits laitiers.

 

La tradition du pèlerinage au Kotel

En 1967, la guerre des Six Jours prit fin quelques jours avant Shavouot. Israël a repris le Mur occidental, et pour la première fois en 19 ans, les Juifs ont eu accès à la zone entourant le Mont du Temple, le lieu le plus saint du judaïsme. À Shavouot lui-même, le Mur occidental a été ouvert aux visiteurs, et en ce jour mémorable, plus de 200.000 Juifs se rendirent à pied au Mur des Lamentations. (À Jérusalem, ni voitures ni bus ne circulent pendant les fêtes juives.)

Depuis lors, ce « pèlerinage pédestre » est devenu une tradition. Tôt le matin de Shavouot – après une nuit complète d’étude de la Torah – les rues de Jérusalem se remplissent de dizaines de milliers de Juifs qui cheminent avec allégresse vers le Mur des Lamentations.

Cette tradition date en réalité de la période biblique. Shavouot est l’une des trois fêtes de pèlerinage, où la nation tout entière se rassemblait à Jérusalem pour célébrer et étudier la Torah.

 

 

 

 

 

 

 

 

 

50 secrets de Chavouot

Un parallèle entre le sens intrinsèque du chiffre 50 et la raison pour laquelle Chavouot n’a pas de véritable date.

Plus…

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Toutes les fêtes juives tombent un jour spécifique du mois, à une exception près : Chavouot, ce jour des plus importants, celui où nous avons accepté la Torah.

En effet, la date à laquelle tombera la fête de Chavouot est fixée par un compte de 50 jours. Chavouot tombe toujours le 50eme jour suivant le début de Pessah. Le calendrier juif fonctionnant selon un système ou le tribunal rabbinique détermine le début d’un mois grâce à des témoins ayant vu la nouvelle lune, cette fête peut donc techniquement tomber sur l’une quelconque des trois dates, puisque le nombre de jours du mois juif peut varier d’année en année. Le nom de la fête de Chavouot fait donc allusion à son indépendance par rapport au calendrier standard. Le nom Chavouot signifie « semaines », montrant comment la fête marque l’aboutissement de sept semaines, indépendamment de la date à laquelle le 50 eme jour tombera.

Mais quelle est donc l’essence de ce jour sans date? Des indices menant à la réponse à cette question se trouvent dans le processus qui nous amène à Chavouot, dans le livre que nous lisons à l’occasion de cette fête, et dans la signification du nombre 50 lui-même.

Métamorphose

La clé de la compréhension de la fête de Chavouot se trouve dans le processus qui mène à sa célébration. Nous commençons à compter les jours à partir de notre exode d’Egypte, de notre naissance en tant que peuple et nous continuons à compter jusqu’au 50e jour, jusqu’à Chavouot. Ce que marque ici, le nombre 50 c’est une période de métamorphose nationale.

En effet, le peuple juif était alors si profondément enraciné en Egypte que la Torah décrit l’Exode comme l’extraction d’une nation du milieu d’une autre. Comme un enfant qui vient de naître, nous étions dans un état d’enfance spirituelle et en 50 jours seulement, nous avons atteint la haute stature nous permettant de recevoir la Torah. Notre décompte commence avec un simple sacrifice constitué d’orge, nourriture considérée comme de l’alimentation pour animaux et il se termine par un sacrifice spécial composé de pain, la plus belle alimentation humaine. Ce sacrifice de la fin du décompte symbolise alors notre arrivée nationale à un nouveau niveau d’existence.

Le sens du chiffre 50

En cherchant plus profondément, nous pouvons trouver ce thème reflété dans notre compte des jours restants avant d’atteindre Chavouot et dans l’identité de la journée qui sera le 50e jour d’un comptage. Le secret réside dans le nombre 50 lui-même. Selon la tradition juive, le monde naturel est fondé sur des systèmes de sept ans. Dans le temps, il y a sept jours de la semaine. Dans l’espace, un point central peut se développer dans six directions opposées: droite et gauche, de haut en bas, d’avant en arrière, le point étant lui-même le thème central autour duquel tout se trouve. Le mot, sheva sept, est composé des mêmes lettres que le mot Savea, qui signifie rassasié, indiquant un domaine qui représente l’expansion de toutes les possibilités.

Le chiffre 50 symbolise la capacité de transcender tous les détails et d’entrer dans un domaine nouveau et plus élevé.

Il apparait que tout chiffre au-delà de sept représente un monde qui transcende la nature – un monde plus élevé. Le chiffre huit, shmoneh, vient de chamen, gros, ce qui indique quelque chose qui va au-delà de ses propres frontières. Une brit, la circoncision qui marque l’entrée dans l’alliance avec Dieu, a lieu le huitième jour, un jour qui, par conséquent, va au-delà de toutes les règles naturelles régissant le fonctionnement du monde et peut donc connecter l’être humain au Divin.

Si nous prenons ce thème au niveau suivant, il s’ensuivrait que la plus grande possibilité d’expansion des lois de la nature se trouve lorsque l’on multiplie sept par sept. Le résultat est 49. Pour aller plus loin, le chiffre 50, qui se trouve juste après 49 symbolise alors la capacité de transcender tous les détails afin d’entrer dans un domaine nouveau et plus élevé.

Mais comment est-ce que ce niveau 50 est-il en corrélation avec l’ascension d’une nation de l’état d’enfance à celui de la maturité? Quel lien y a t-il entre Ruth originaire de Moab, la plus dégénérée des nations à la mère de la royauté juive? La clé de la signification profonde de ce niveau 50 se trouve dans un récit biblique parlant de notre ancêtre Yaakov.

Le Compte juif

En route vers la terre d’Israël, Yaakov rencontra son frère Eisav qui venait le « saluer » avec une armée de 400 soldats. Considérant la résolution antérieure d’Eisav de le tuer, Yaakov pria, se prépara à faire la guerre et envoya également plusieurs vagues de cadeaux dans le but d’apaiser son frère. Dans un premier temps, Eisav les refusa en répondant : « Yesh li rav, j’ai beaucoup de choses. » Toutefois, Yaakov insista et répondit « Yesh li kol ¸ j’ai tout. » La réponse de Yaakov semble avoir alors prévalue puisqu’Eisav accepta tous ses cadeaux.

Mais quelle est la véritable signification de ce dialogue? Comment expliquer que le fait que Yaakov appelle ses possessions « kol », ait été le facteur ayant déterminé l’acceptation des cadeaux par Eisav?

Yaakov a voulu fusionner tout ce qu’il possédait en un ensemble plus vaste, celui d’une unité transcendante.

Dans ses protestations initiales, Eisav indiquait par sa parole qu’il avait rav, ce qui signifie beaucoup ou nombreux. En effet, Eisav représente un monde fondé sur des multitudes, sur un grand nombre et sur la quantité. Quand la famille d’Eisav comptait seulement quelques personnes, la Torah fait référence à eux comme nefashot, les âmes, au pluriel. En revanche, lorsque la famille de Yaakov ne comptait que 70 personnes, la Torah les appelle les nefesh, l’âme, au singulier. La puissance de Yaakov vient du sens de ce qu’il a : kol. En effet, Yaakov n’était pas simplement celui qui a amassé une richesse. Au lieu de cela, il voyait un thème fédérateur dans tout ce qu’il possédait, et chaque unité individuelle avait fusionné avec un ensemble plus vaste, celui d’une unité transcendante. Ainsi, Yaakov avait vraiment tout, et le don était approprié pour Eisav, pour lequel amasser plus de quantité a toujours été un but.

Dans notre compte à rebours vers Chavouot, nous nous efforçons d’atteindre le niveau de Yaakov. Nous comptons 49 jours, ce qui représente le monde de Eisav, le domaine de la multitude dans la pleine expansion du nombre sept représentant la nature. Nous atteignons le maximum d’un monde fondé sur la quantité. Il n’est pas surprenant, que la valeur numérique du nom Moab, la nation mère de Ruth, soit de 49, représentant le monde de tout ce qui est physique, de la quantité à amasser. Pourtant, nous, nous allons une étape au-delà, afin d’atteindre le 50e niveau, représentée par le kol possédé par Yaakov.

La valeur numérique de kol est de 50. Notre kol nous permet d’aller au-delà des détails et de les fusionner en une seule unité : l’ensemble. Il nous permet de transcender la quantité et de parvenir à un ensemble unifié. Il est ce niveau élevé qui nous amène de la petite enfance, de notre statut de nouveau-nés jusqu’à l’échéance, et transforme chaque expérience que nous avons vécue en cours de route en un seul thème. Il nous permet de pouvoir venir des plus humbles origines et néanmoins d’atteindre les plus hautes destinées comme ce fut le cas pour la lignée de David.

Nous avons reçu la Torah le 50e jour, et non pas à une date du calendrier. Ce jour est le produit de notre compte de chaque niveau naturel, et la réalisation de la transcendance, au point que nous n’avons même pas à compter le cinquantième jour – une date qui n’est pas quantifiable. Au lieu de cela, on arrive à elle.

Ce jour-là, nous étions tous au mont Sinaï comme une seule personne avec un seul cœur. Nous n’étions pas des millions, mais tout simplement un. De manière parallèle, la Torah aborde tous les aspects de la vie, et fournit des conseils pour toutes les circonstances concevables. Elle unifie tous les détails, fusionne toutes les composantes disparates. Elle est le nec plus ultra, le kol. Elle nous permet de prendre nos expériences les plus communes et nos origines les plus humbles et de les unir à une plus grande cause.

Aujourd’hui, ce pouvoir survit encore. Grâce au processus de la fête de Chavouot et des jours qui mènent à elle, nous pouvons transcender notre passé, et unir tous les détails de notre expérience avant d’arriver au point ou nous allons transcender ce que nous étions et devenir quelque chose de beaucoup plus grand.

 

VEILLEE DE CHAVOUOT

 

Ce soir c’est Chavouot, il’est une coutume répandue dans toutes les communautés juives du monde que de rester éveillé la nuit de Chavouot et détuier.

 

Pourquoi Veiller ?

Le Midrach raconte que les bné Israël ont dormi comme à l’accoutumée la nuit précédant « Matane Torah » (Don de la Torah), et c’est Hachem lui-même qui à dû les réveiller… ainsi, chaque année à la même date, nous veillons pour réparer cette faute.

Rabbi Chimon bar Yo’haï promet : « Tous ceux qui récitent le Tikoun de la nuit de Chavouot, et s’en réjouissent (…) recevront 70 bénédictions et on les gratifiera des couronnes du monde futur»

Rabbi ‘Haïm Vital affirme : « Tous ceux qui veilleront sans dormir un seul instant peuvent être assurés d’être préservés durant l’année entière du moindre désagrément »

Rabbi ‘Haïm Falaggi ajoute : « Ils mériteront également d’avoir des enfants et petits-enfants Talmidé ’Hakhamim (érudits en Torah) »

 

 

La coutume est de réciter pendant la veillée le texte appelé “Tikoun de Chavouot” (disponible entre autres dans le livre “Krié Moèd”), composé d’après le Zohar et le Ari Zal. Il est constitué d’extraits de très nombreux textes de la Torah. Cependant, si on sait qu’il nous sera dicile de lire le “Tikoun” toute la nuit, s’organiser pour trouver un groupe d’Etude qui nous perme‑ra de ne pas nous distraire et de lu‑er contre la fatigue. Concernant les consommations, pendant ce‑e nuit, il est conseillé de faire : -une seule Brakha Richona au début de la veillée -une seule Brakha A’harona à la n. -il faut veiller à maintenir devant nous une assiette qui contient ces aliments. Sinon, on devra faire la Brakha A’harona avant que ne se soient écoulées 72 minutes après la consommation (si on n’a rien consommé entre temps). Celui qui est resté éveillé toute la nuit doit réciter les Birkot Hacha’har, (bénédictions du matin) comme à son habitude, et les Birkot HaTorah, sauf «Nétilat Yadaïm». Les décisionnaires ont conseillé de ne pas se lever pendant la lecture des «Asséret Ha Dibérot» (Dix Commandements) pour ne pas donner l’impression que la Torah pourrait se résumer à eux seuls. Si on souhaite toutefois les honorer en se tenant debout, il faudra se lever dès le début de la montée correspondante.

Quelques lois

  1. Il est de coutume de consommer des plats lactés à Chavouot (le matin par exemple, après la Téla) en souvenir des Bné Israël qui ont consommé des plats lactés après avoir reçu la Torah. [Sans ome‑re la mitsva essentielle de préparer un repas de Yom Tov contenant pain, vin et viande].
  2. Certains ont l’habitude de manger des aliments contenant du miel, la Torah étant comparée au miel.
  3. Nous avons la coutume de lire la Méguilat Ruth.
  4. Il est bon de lire les Téhilim, car le Roi David (l’auteur des Psaumes) est né et a quitté ce monde le jour de Chavouot (Rabbi ‘Haïm Falaggi explique qu’il est préférable de lire peu de Tehilim avec ferveur, plutôt que l’intégralité sans coeur).
  5. Il est bon d’étudier le “Séfer haMitsvot” du Rambam ou tout au moins étudier les règles principales, relatives aux 613 Mitsvot.

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LA VEILLEE DE CHAVOUOT OU L’AMOUR INCODITIONNEL DES BNE ISRAEL POUR D…

 

Chavouot n’a pas le côté folklorique des autres fêtes du calendrier juif – pas de matsa, ni de bougies colorées, de loulav ni de chofar. Du coup, elle est certainement la moins connue des principales fêtes juives. Elle n’est associée à aucun symbole, rien qui puisse la promouvoir ou attirer l’attention sur elle.

Pour tout vous dire, cette fête de pèlerinage n’a même pas de nom propre. Le mot « Chavouot » signifie « semaines », en référence aux sept semaines dont nous égrenons le compte depuis le début de l’Omer (cf. Lévitique 23:15-16). En d’autres termes, l’appellation de Chavouot n’est rien de plus que la somme des semaines qui la précèdent.

Qu’y-a-t-il de si différent dans Chavouot qui fasse que cette fête soit ainsi dénuée de rite particulier et de symbole ? Quel est donc le sens de cette fête apparemment dénuée de toute caractéristique propre ?

L’une des rares coutumes que nous avons à Chavouot est la veillée d’étude pendant toute la nuit de la fête. On l’explique habituellement par le fait que les Enfants d’Israël s’étaient tranquillement assoupis à la veille de recevoir la Torah et avaient eu du mal à se réveiller le jour J ! Dieu est « descendu » sur la montagne pour nous offrir Sa Torah, mais nous n’étions pas au rendez-vous ! Moise a dû nous sortir de nos tentes pour que nous assistions à cet évènement incommensurable. Par conséquence, nous tentons de compenser cette incurie de nos pères en veillant chaque nuit de Chavouot, afin d’être absolument certains d’être réveillés le lendemain matin…

Or quiconque a déjà expérimentécette longue veillée d’étude de Chavouot connait les limites de ce raisonnement. Jetez un coup d’œil sur les bancs de la synagogue au moment solennel de la lecture des Dix Commandements : la moitié des fidèles sont assoupis ! Dans notre volonté farouche de nous amender de notre manquement au Mont Sinaï, nous avons décidé de pratiquer une coutume qui garantit presque certainement notre léthargie le matin du jour J. Pourquoi maintenir une telle coutume apparemment irrationnelle et contre-productive ?

 

Quand Dieu s’est révélé à Israël au Sinaï, ce n’était pas simplement pour nous intimider par Sa puissance ou nous instruire par Ses commandements. C’était pour sceller notre mariage avec Lui. Les Sages décrivent souvent la Révélation au Sinaï comme une union nuptiale. Dieu était le marié ; nous étions la mariée. La montagne qui était retournée sur nos têtes était le dais nuptial. Dieu n’était pas simplement venu nous donner des commandements à accomplir, comme moyens concrets de gagner une récompense pour notre bon comportement. Il venait nous offrir une connexion éternelle avec Lui.

Et à l’époque, le peuple juif était enthousiaste. Le Mont Sinaï devait être bouclé pour que les gens ne s’effondrent pas en extase, en se précipitant vers la montagne dans leur désir ardent de se rapprocher de Dieu. On leur a rappelé à maintes reprises à se maintenir à une distance respectable (voir Exode 19:12-13 et 21-24).

La Torah est le symbole de notre lien si fort avec Dieu. Elle est le don que Dieu nous a accordé, à nous Sa fiancée, et qui nous permet de concrétiser notre relation. Le Talmud dans le traité Brakhot (57a) cite le verset suivant : « [La Torah] est le patrimoine (Moracha) de la congrégation de Jacob » (Deutéronome. 33:4 ) et commente : « Ne lisez pas « Moracha » (patrimoine), mais « me’orassa » (fiancée) ». Nous sommes attachés à Dieu. Et par conséquent, nous sommes attachés à la Torah, car elle est la sagesse de Dieu.

Étudier la Torah est notre façon d’établir une connexion avec Dieu, de forger  une relation d’amour. Ce n’est pas seulement un livre de droit, contenant une liste de choses autorisées et d’autres interdites. Il dit la sagesse de Dieu, Ses valeurs. En étudiant la Torah, nous jouissons d’une meilleure compréhension de notre Créateur et nous bâtissons une relation avec Lui. La Torah n’est pas seulement une sagesse qui nous enseigne à vivre dans ce monde, même si elle l’est aussi. C’est un moyen de transcender ce monde, d’entrevoir l’infini, les myriades de niveaux spirituels qui existent au-delà de la physique. L’étude de la Torah est une reconstitution de la révélation du Sinaï, qui nous permet de nous connecter à nouveau avec le Tout-Puissant, en augmentant à la fois notre amour pour Lui et Son affection pour nous.

Donc l’étude de la Torah est un moyen de construire notre relation d’amour avec Dieu, afin de mieux Le connaître et comprendre Ses voies. Et vous savez quoi ? Quand les gens sont amoureux, ils font parfois des choses insensées !

Est-il normal de rester toute la nuit à étudier la Torah ? Bien sûr que non. Une personne responsable s’assure-t-elle de jouir d’une bonne nuit de sommeil ? Bien sûr que oui. Mais comme nous le savons tous, si vous êtes vraiment amoureux, il peut vous arriver de faire quelque chose de fou pour votre bien-aimé(e).

Il peut parfois arriver à un Juif qui aime vraiment la Torah de ne tout simplement pas arriver à fermer son traité de Talmud. Parce qu’il estobligé de terminer le sujet qu’il est en train d’étudier. Il n’arrive pas à aller se coucher s’il n’a pas saisi la parole de Dieu, ou s’il lui reste une question épineuse qu’il n’a pas réussi à résoudre. Est-il raisonnable d’approfondir son étude jusqu’à atteindre l’épuisement physique,  comme mon ami il y a tant d’années ? Peut-être pas. Mais si cela n’arrive jamais, si un étudiant n’est jamais à ce point absorbé dans son étude des textes sacrés qu’il va commettre quelque chose « d’insensé » dans sa quête de sagesse, alors c’est qu’il lui manque une dimension essentielle. Il est peut-être un brillant érudit en Torah, mais il n’est pas vraiment amoureux d’Elle.

Parce qu’à Chavouot, nous sommes tous amoureux. À en perdre la raison…

Si nous veillons toute la nuit de Chavouot, c’est parce qu’une nuit par an, nous voulons fortement affirmer : « Dieu, Tu nous as fait le don ultime de Ta Torah, et nous l’aimons à la folie. Nous voulons Te comprendre et connaître Tes voies. Et nous ferons tout notre possible, et au-delà, pour y arriver. Le reste de l’année sera normale et nous vivrons de façon équilibrée, mais cette journée de l’année si particulière, nous la vivrons sans limite. »

C’est la raison pour laquelle Chavouot ne présente aucun symbole, aucun commandement spécial à observer. A Chavouot, nous ne célébrons pas un concept spécifique qui peut être symbolisé, telle la libération à Pessah ou l’abri-refuge des Souccoth. En réalité, nous nous célébrons nous-mêmes : nous célébrons notre relation privilégiée avec Dieu. Nous pouvons comprendre notre Dieu et communiquer avec Lui. Et nous sommes submergés de reconnaissance envers Dieu de la possibilité qu’Il nous a offert d’un tel accomplissement suprême.

A tel point que finalement, Chavouot n’a même pas de nom. Son « appellation » désigne les semaines que nous passons à compter jusqu’à la révélation au Sinaï. C’est la fête où nous reconnaissons que la qualité de notre relation avec Dieu dépend des efforts que nous déploierons pour elle. La profondeur de notre connexion avec Dieu à Chavouot dépend directement de la somme totale d’étude et de préparation que nous aurons fournie au préalable Notre attachement à la Torah ne vient pas du jour au lendemain. Il est l’aboutissement de tout ce que nous avons personnellement investijusqu’à ce jour fatidique.

À Chavouot, nous célébrons le cadeau ultime de Dieu pour Israël, les moyens mêmes qu’il nous a offerts pour nous rapprocher de lui. Nous reconnaissons à quel point ce cadeau est spécial, et comment nous aimons Dieu de nous l’avoir accordé. Parce qu’à Chavouot, nous sommes tous amoureux. À en perdre la raison…

 

Qu’est-ce que la Torah ?

Plus que les Cinq Livres de Moïse, la Torah est le guide de vie qui définit l’essence du judaïsme et imprègne chaque aspect de la vie et de la tradition juive.

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Nul mot dans la religion juive est à la fois aussi indéfinissable et aussi incontournable que celui de Torah. Le terme Torah est le plus exhaustif pour décrire le fondement du judaïsme. La Torah c’est l’Enseignement. La Torah c’est la Loi. Nul ne peut espérer acquérir une appréciation, ne serait-ce que minime, de la religion juive sans apprendre, puis pondérer sur la nature de la Torah et sa place dans la vie du juif.

Will Herberg décrit le génie aux multiples facettes de ce joyau de la couronne du monde littéraire qu’est la Torah:

C’est un livre, une idée, une qualité de vie. C’est le Pentateuque, la Bible dans toutes ses parties ; la Bible et les écrits rabbiniques, des écrits ayant tous trait à la révélation ; tous porteurs d’une réflexion et d’une tradition relatives à D.ieu, l’homme et le monde. Elle est représentée comme une mariée, une « fille » de D.ieu, comme une couronne, un bijou, une épée ; comme l’eau et le feu ; comme la vie, mais pour tous ceux qui en sont indignes ; comme le poison et la mort. C’est la Sagesse et le Verbe Divin préexistants, présente à la création et jouant le rôle de l’ « architecte » de tout travail créatif. Elle préserve le monde de la destruction ; sans elle, toute création retournerait au chaos ; c’est l’harmonie et la loi de l’univers. Elle représente tout cela et bien plus encore, car l’exaltation de la Torah dans la tradition juive est un thème que tous les mots ne suffiront pas pour décrire. La Torah est la raison d’être de l’homme. Elle est l’équivalente des sacrifices du Temple.

Depuis des siècles, la Torah a toujours représenté l’alpha et l’oméga de la sagesse juive. Mais il serait totalement erroné de conclure, à partir de cet accent mis sur l’étude, que la spiritualité juive s’enlise dans les sables de l’intellectualisme.

« Ô combien j’aime Ta Torah ! Elle est tout le jour l’objet de ma méditation » (Psaumes 119, 97) Lorsque la Torah est perçue dans sa pleine dimension, ce verset peut être considéré comme l’attitude authentique du juif croyant en la Torah. La Torah est la Loi, mais en même temps, elle est bien plus que cela.

L’HOMME NE PEUT PAS VIVRE PAR SA SEULE FOI

Le judaïsme considère, comme un principe cardinal dans son approche face à la religion et à toute la vie, que la foi et les actions sont inséparables. L’homme moderne a du mal à comprendre cela parce qu’il a été élevé dans un cadre de référence occidental qui perçoit la « religion » uniquement comme une affaire de l’âme, propre à ce qui est intérieur. Dans la religion, l’accent est mis sur l’attitude plutôt que l’obéissance, la croyance plutôt que l’action.

Le judaïsme considère la personne qui vit par sa seule foi – c’est-à-dire non traduite dans l’action – comme évoluant dans des généralités spirituelles vagues et confuses.

Le judaïsme est contre l’idée de généralités spirituelles, de chercher un sens à une vie détachée de l’action, comme si la notion de sens existait en tant qu’entité indépendante. Son leitmotiv est de convertir les idées en actions, de transformer des principes métaphysiques en modèles pour l’action, de doter les principes les plus sublimes d’une application dans la vie de tous les jours et inversement de sanctifier le mondain.

Mais comment savoir quelles sont les actions qui sont attendues de nous ? Et comment pouvons-nous déterminer la différence entre le bien et le mal si nous ne sommes pas guidés par la foi ?

La réponse est : En observant la Loi.

La volonté de D.ieu est donnée en cadeau à l’homme enveloppée dans un canon de commandements, une liste de « choses à faire », que les Juifs appellent mitsvot (mitsva) au singulier. Les mitsvot constituent les standards d’actions religieux fixés qui n’évoluent pas avec chaque mouvement de la société. La raison de ces commandements n’est pas souvent évidente en soi et dépasse l’entendement des êtres humains, bien qu’eux-mêmes dépendent effectivement de la compréhension stable et de l’interprétation régulière des maîtres de chaque génération et de leur application de ces lois aux réalités quotidiennes. Le devoir ultime du juif n’est pas de croire en D.ieu mais d’accomplir la volonté de D.ieu.

La mitsva est la matière organique irréductible de la religion juive. Dans le langage populaire, elle est communément désignée par une « bonne action ». Mais sa force et sa signification émanent de son usage correct, formel et original : le commandement. D.ieu, l’émetteur de la mitsva, est le metsavé, « Celui qui commande ». Le moteur de la loi juive et de son respect est l’observance des mitsvot, les commandements donnés par D.ieu.

EXPRIMER SA FOI

En vivant comme des juifs, nous exprimons notre foi en tant que Juifs.

Accomplir une mitsva ne consiste pas simplement à faire une « bonne action », cela revient, en réalité, à observer la loi de D.ieu dans tous ses détails. La volonté de D.ieu est révélée dans les mandats de la Torah, essentiellement sous forme de la Hala’ha — littéralement « la voie » — à savoir, la voie à suivre pour accomplir les commandements.

La Hala’ha, comme la Torah elle-même, est l’un des termes les plus importants et les plus insaisissables et, sans le comprendre, le Judaïsme n’est pas compréhensible. C’est, plus que tout autre domaine de la religion, la quintessence du Judaïsme.

La Torah prévoit une interprétation orale qui est dynamique et progressive et est absolument nécessaire à la compréhension de la Torah écrite. La Loi Orale n’est pas seulement une interprétation de la loi, mais son application aux circonstances changeantes de la réalité à travers les principes logiques traditionnels que la Torah elle-même a établis.

La loi est fixée par des rabbins érudits en réponse aux questions qui leur sont soumises par des individus ou des communautés entières. Leurs décisions sont par la suite mises en application avant d’être rédigées sous formes de codes de la loi. Ces codes sont ensuite étudiés, interprétés et appliqués par le même système. Tous ceux-ci, ajoutés à une variété de régulations et de décrets, forment le canon de la Loi Orale.

 

LA LOI : UN ELIXIR DE VIE

En fait, loin d’être emprisonnés par la loi, les Juifs lui ont toujours voué un amour infini. Nous ne pouvons pas conclure notre exposé sur la Torah sans exprimer ce sentiment le plus caractéristique de la littérature juive — l’amour de la Torah.

Vous pourriez demander : un peuple peut-il « aimer » une loi ? Et portant, tel est le paradoxe exquis inhérent au concept de la Torah — elle est respectée et étudiée et crainte, tout en étant aimée, enlacée et embrassée. Tout cela à la fois. Il n’y a pas de bien dans ce monde – pas d’idéal, pas de bénédiction, pas de perfection, pas de gloire – à moins qu’il soit associé avec la loi.

Pour les juifs, la Torah est « lumière » ; elle est la « gloire des fils de l’homme » ; elle est une sève de vie revigorante pour « les os desséchés » (Ezéchiel 37, 4) qui symbolisent les « personnes en lesquelles la sève du commandement est absente. »

Pour les juifs, la loi est maïm ‘haïm, une source de vie rafraîchissante et revigorante ; elle est la douceur du miel et du lait, la joie et la force du vin, et le pouvoir guérissant de l’onguent. C’est un « élixir de vie » qui apporte l’apaisement à tous.

 

l

BON A SAVOIR

Chavouot tombe le 6 Sivan, et jamais un mardi, un jeudi ou un samedi. En Diaspora, il est fêté deux jours.

« Le lendemain du Sabbath »
Une querelle opposa les Pharisiens aux Sadducéens et à la secte apparentée des Boethusiens au sujet du commandement biblique d’offrir le ‘omer « au matin suivant le chabbat » (ib., verset 11). Pour les Pharisiens, il s’agissait simplement d’un jour de repos, et désignait donc Pessa’h, mais pour les Sadducéens, le Shabbat était le jour du shabbat, le septième jour de la semaine juive (correspondant au samedi) C’est pourquoi ils commençaient le décompte du Omer non pas le lendemain de Pessa’h, mais le lendemain du premier shabbat de Pessa’h, et Chavouot tombait toujours un dimanche. L’argument des Boethusiens était que « Moïse, en tant qu’ami des Israélites, voulut leur donner un jour saint étendu, en annexant la Pentecôte au Chabbat. » Rabban Yohanan ben Zakkaï se tourna alors vers ses élèves, et expliqua que la Loi avait volontairement fixé un intervalle de 50 jours afin d’expliquer que les sept semaines ne commencent pas nécessairement à partir de dimanche.(Mena’hot 65a-b).

 

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