Roch hashana

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Veille de Roch Hashana

L’auteur du Choul’han ‘Aroukh (ibid. 581,3) écrit: « On ne dit pas le Ta’hanoun à l’office de la veille de Roch Hachana – bien qu’on le fasse à l’aube lors de la récitation des Seli’hot – et on ne sonne pas non plus du chofar. » On veut marquer ainsi la différence entre les sonneries du chofar instituées par la coutume durant le mois d’Eloul et celles de Roch Hachana, prescrites par la loi biblique. Il ajoute (ibid. 581,4): « On lave ses vêtements et on se coupe les cheveux la veille de Roch Hachana. » Certains, note Rema, ont l’habitude de s’immerger dans un bain rituel la veille de Roch Hachana pour (se purifier de l’impureté provenant de) pollutions nocturnes. Dans certains endroits, il est d’usage de se rendre sur les tombes et d’y adresser maintes supplications. On accorde également des dons aux pauvres.

Roch Hashana

Vayikra 23,23 à 25
« L’Eternel parla à Moché en disant – parle aux Enfants d’Israël en disant: au septième mois, le premier jour du mois, aura lieu pour vous un repos solennel, une commémoration par une sonnerie, une convocation sainte. Vous ne ferez aucun travail. Et vous apporterez un sacrifice pour l’Eternel. »

«Au septième mois, le premier du mois, ce sera pour vous une convocation sainte; vous ne ferez aucun travail; ce sera pour vous un jour de sonnerie» (Bamidbar 29,1)».

Dans la Torah, Roch Hachana est défini uniquement comme « un jour de sonnerie », sans aucune allusion au Jugement. Pourquoi a-t-elle caché ce fait important ? Certains commentateurs répondent : dans Sa bonté infinie, pour accroître les mérites insuffisants des Enfants d’Israël, D.ieu ne les juge pas uniquement en fonction de leur conduite, mais en la comparant avec celle des autres nations. Si la Torah avait indiqué explicitement que Roch Hachana était le jour de Jugement de l’humanité tout entière, les nations en auraient été informées puisque la Bible est traduite en toutes les langues. Dès lors, elles se repentiraient peut-être pour obtenir un verdict favorable, et leur repentir se transformerait en accusation contre les Enfants d’Israël qui, en persistant dans leur mauvaise voie, se montreraient encore plus récalcitrants que les non-Juifs. De même, le prophète Yona – dont l’histoire est lue dans la Haftara de l’office de Min’ha de Yom Kipour – refusa dans un premier temps d’avertir les habitants de Ninive de la destruction prochaine de la ville, de peur qu’ils se repentent et que cela n’entraîne une accusation contre le peuple d’Israël. C’est pourquoi, il voulait taire ce message prophétique, même si ce refus d’obéissance le rendait coupable de mort par les voies célestes (voir Sanhédrin 89a et Mekhilta, parachat Bo, massékhèt de-Pis’ha, paracha 1).

Dans la même optique, on raconte qu’à l’entrée d’un jour de Kipour, avant la prière de Kol Nidrei, Rabbi Lévi Yits’hak de Berditchov ז’’ל restait plongé dans ses pensées alors que toute la communauté attendait en silence qu’il entonne Kol Nidrei. Soudain, il appela l’un des membres de la communauté, le tailleur de la ville, qui était un homme droit, et lui demanda : « Connais-tu le maire de notre ville? » «J’ai eu l’occasion de le connaître, répondit le tailleur, car je lui confectionne des vêtements. »
– Sais-tu qu’il a un chien?
– Je le sais.
– Sais-tu combien il lui a coûté?
– Oui. Il l’a payé dix mille roubles!
Alors, le Rabbi se tourna vers les membres de sa communauté et leur dit : A présent, nous pouvons commencer les prières de Yom Kipour. Je vais vous expliquer ce qui s’est passé. Une lourde accusation pesait contre notre ville. En effet, l’un d’entre nous n’avait pu collecter auprès de ses coreligionnaires les mille roubles nécessaires pour marier sa fille. Ayant vu sa mine soucieuse au hasard d’une rencontre, notre maire non-juif lui en avait demandé la raison. Quand le malheureux lui avait expliqué son problème, il lui avait donné plus d’argent que tous les Juifs réunis. Maintenant que nous connaissons la somme faramineuse dépensée par le maire pour l’achat de son chien, l’accusation est devenue moins forte, car il s’avère que le don de ce maire, immensément riche, est moins méritoire que celui de nos concitoyens juifs, qui ne pouvaient donner davantage en raison de leur extrême pauvreté.

Selon Rav ‘Haïm Fridlender ז’’ל , l’ancien machguia’h de la yechiva de Ponevezh, au lieu d’indiquer que Roch Hachana est le jour du Jugement, la Torah emploie à son sujet l’expression « il y aura pour vous une convocation sainte », utilisée à propos des autres fêtes, comme Pessa’h et Soucot.

Dès lors, chaque Juif aurait pu arriver à Roch Hachana de la même manière qu’aux autres fêtes. Or, ce n’est certainement pas le cas ! Chacun aborde ce jour après la longue préparation des jours de Seli’hot, empli d’une sainte appréhension du Jugement, qui plaide pour l’ensemble du peuple et lui permet d’être jugé positivement. En outre, Roch Hachana n’a pas été désigné dans la Torah comme le jour du Jugement, pour ne pas laisser à penser que l’homme n’est pas jugé le reste de l’année. En effet, selon Rabbi Yossè (Roch Hachana 16a), l’homme est jugé chaque jour, puisqu’il est dit

« Roch Hashana est le jour du jugement »

(Iyov 7,18) : « Tu l’inspectes chaque matin ». D’après Rabbi Nathan, il est jugé à chaque moment, puisqu’il est dit dans la suite du verset : « Tu le scrutes à chaque instant ». Si bien que l’homme ne se contentera pas d’une seule introspection par an. De même, la fête de Chavou’ot commémorant le don de la Torah est appelée « le jour de clôture » – et non le jour anniversaire de la Révélation, afin de nous inciter à l’étudier et à l’observer quotidiennement avec autant d’enthousiasme que si elle avait été donnée en ce jour.

Le Nouvel An

Comme son nom l’indique, Roch Hachana marque le début de la nouvelle année (chana ‘hadacha). Le mot chana exprime l’idée de répétition et de recommencement (comme chèni), alors que ‘hadacha implique la nouveauté, le changement. Au début de l’année, nous attendons un renouveau et une amélioration par rapport à l’année précédente.
Dans un passage du traité Roch Hachana (16b), Rabbi Krouspedaï déclare au nom de Rabbi Yo’ha-nan − trois recueils contenant les actions de tous les êtres humains sont ouverts à Roch Hachana : celui des Justes parfaits, celui des fieffés méchants et celui des hommes moyens. (Cette version, plaçant les Justes avant les méchants, est cautionnée par Rechach qui se fonde sur un ancien manuscrit, sur ‘Eyn Ya’acov, le Talmud de Jérusalem, Rif et Roch.)

Les Justes parfaits sont inscrits et scellés tout de suite pour la vie. Les fieffés méchants sont inscrits et scellés tout de suite pour la mort. Les moyens sont laissés en suspens depuis Roch Hachana jusqu’à Yom Kipour. S’ils ont eu un mérite dans l’intervalle, ils sont inscrits pour la vie. Sinon, ils sont inscrits pour la mort. C’est pourquoi, à Roch Hachana, tous les fidèles se souhaitent les un aux autres: tikatev lealtar le’haïm, « puisses-tu être inscrit immédiatement pour la vie! »

‘‘Les livres des vivants et les livres des morts sont ouverts aujourd’hui devant Toi’’

On trouve une allusion à ces trois recueils dans le verset (Tehilim 69,69) : « Ils seront effacés du livre des vivants et ne seront pas écrits (non plus) avec les Justes. » Le début du verset : « Ils seront effacés du livre » fait allusion au livre des fieffés méchants. La suite – « des vivants » – se réfère au livre des Justes. Et la fin du verset : « ils ne seront pas écrits (non plus) avec les Justes » fait allusion au livre des gens moyens. Rav Na’hman perçoit une autre allusion dans la déclaration de Moché (Chemot 32,32) : « Sinon, efface-moi de Ton livre que Tu as écrit. » L’ex-pression « efface-moi » fait allusion au livre des méchants; la suite – « de Ton livre » – au livre des Justes; et la fin – « que Tu as écrit » – au livre des gens moyens. Moché dit à D.ieu: si Tu refuses de pardonner au peuple la faute du veau d’or, ma vie n’a plus,aucun sens. Par conséquent, je ne veux figurer dans aucun des trois livres, comme si je n’avais jamais existé!

Rabbi Yits’hak Blazer ז’’ל (Kokhvei Or) demande: pourquoi Rambam (Hilkhot Techouva 3,3) affirme-t-il que les gens moyens sont scellés pour la morts, ils ne se sont pas repentis pendant les jours de pénitence? Puisqu’ils ont autant de mérites que de fautes, il leur suffit, apparemment, d’une seule mitsva – et pas nécessairement un repentir complet – pour faire pencher la balance du bon côté! Il répond de la manière suivante: à Roch Hachana et pendant les dix jours de pénitence, nous devons nous convaincre que devenir digne du monde futur constitue le but essentiel de toute notre existence. Ce choix détermine notre mode de vie pour l’année à venir.

Or, si un individu se trouvant devant un choix décisif ne prend pas la bonne décision en temps voulu, il risque de perdre une occasion unique et d’être confronté par la suite à de graves difficultés. De même, le repentir a une valeur incomparable. S’il fait défaut, aucune autre mitsva n’aura le pouvoir de faire pencher la balance du bon côté.

A Roch Hachana, et surtout au moment de la sonnerie du chofar, l’homme peut recevoir un flux de bénédictions pour l’année entière. Il a l’occasion de s’élever jusqu’à se tenir devant D.ieu comme un grand prêtre dans le Saint des saints et de bénéficier des pleines faveurs du Saint béni soit-Il. Il doit donc se préparer par le repentir à cet instant de rapprochement. Sans préparation appropriée, il arrive les mains vides et l’occasion manquée aura des répercussions sur toute l’année à venir. Grâce à cette prise de conscience et sa bonne décision en ce jour redoutable, l’homme peut être jugé favorablement et devenir une nouvelle créature, nette de toute faute.

« Et souviens-Toi de nous pour la vie, roi qui désire la vie »

Le jour du Jugement, nous demandons instamment à D.ieu de nous laisser en vie. Une baraïta (‘Erouvin 13b) : Pendant deux ans et demi, une discussion opposa les adeptes des Ecoles de Chamaï et de Hillel. Les premiers disaient : il aurait mieux valu pour l’homme de ne pas avoir été créé plutôt que d’avoir été créé. Et les derniers disaient : c’est préférable pour l’homme d’avoir été créé que s’il n’avait pas été créé. En définitive, ils décidèrent par un vote majoritaire qu’il aurait mieux valu pour l’homme de ne pas avoir été créé. Maintenant qu’il a été créé, il doit reconsidérer ses actions (passées) – ou, selon une autre version, considérer la valeur d’une bonne action qui se présente à lui et ne pas renoncer à l’accomplir à cause de la perte matérielle qu’elle occasionne.
De même, une michna (Avot 4,22) enseigne : «Que ton (mauvais) penchant ne te promette pas que le Cheol (où séjourne les morts) sera pour toi un lieu de refuge.

En effet, tu as été créé contre tongré, tu vis contre ton gré, tu vas mourir contre ton gré, et tu seras appelé, contre ton gré, à être jugé et à rendre des comptes devant le Rois des rois, le Saint béni soit-Il.»

Les commentateurs expliquent ainsi le lien entre les différentes parties de la michna. Tout homme pourrait argumenter: «Pourquoi serai-je jugé pour les actions accomplies durant mon existence? Je n’ai pas demandé à venir au monde! J’ai été créé contre mon gré et je vis contre mon gré!» Mais on réfute cet argument en lui disant: «Tu vas mourir contre ton gré.» Après avoir été créé, tu as demandé instamment à rester dans ce monde, en montrant par là que tu ne ressentais plus l’existence comme une réalité indésirable. Dès lors, tu ne peux plus invoquer comme excuse le fait que tu as été créé contre ton gré. Et, en conséquence, «tu seras appelé, contre ton gré, à rendre des comptes.»

On peut illustrer cette idée par la règle enseignée dans une autre michna (Baba Batra 4b): Quand un homme a construit une barrière pour séparer, sur trois côtés, ses propres champs de ceux de son voisin, on n’oblige pas ce dernier à s’associer aux frais, parce qu’il peut prétendre n’en retirer aucun profit. En revanche, si le voisin a érigé de lui-même une barrière sur le quatrième côté, il doit payer aussi la moitié des trois autres, puisqu’il a montré qu’elles lui servaient. De même, quand un homme passant en Jugement veut se disculper en faisant valoir qu’il a été créé contre son gré, on lui demandera des comptes en lui prouvant qu’il était content de la vie puisqu’il a tout fait, par exemple, pour guérir d’une maladie. C’est pourquoi, il sera jugé et devra rendre des comptes. Cependant, il est évident que notre demande ne porte pas seulement sur la vie physique, mais sur la vie spirituelle éternelle, à laquelle s’applique le commandement de la Torah (Devarim 30,19): « Tu choisiras la vie. » Il ne s’agit certainement pas de la vie matérielle, car il n’est pas nécessaire de la rendre obligatoire par un commandement en bonne et due forme. A l’évidence, la Torah nous demande de choisir la vie spirituelle, éternelle, du monde à venir et de prier dans ce but. Ainsi, selon l’auteur du ‘Hidouchei ha-Rim, la demande formulée pendant les Jours Redoutables d’être inscrit pour la vie se rapporte à la Torah, qui est appelée «vie».

ב. ובכן תן פחדך ה ’ אלה
על כל מעשיך וכו’ וייראוך כל המעשים

«Dès lors, inspire ta crainte, Eternel notre D.ieu, sur toutes tes œuvres… et que toutes tes œuvres te craignent. »

Pourquoi prions-nous aussi pour les nations du monde, et pas uniquement en faveur de notre peuple? Un Sage répond à cette question en citant l’enseignement talmudique (Baba Kama 92a) : « Celui qui prie en faveur d’un autre alors qu’il a besoin de la même chose est exaucé en premier. » En l’occurrence, nous voulons acquérir une crainte du Ciel authentique et ce n’est pas facile, comme il est dit (Michlè 2,4 et 5): « Si tu la demandes comme de l’argent et la recherche comme des trésors, alors tu comprendras la crainte de l’Eternel. » C’est pourquoi, nous formulons cette prière en faveur des nations afin d’être exaucés en premier et d’acquérir la crainte du Ciel.

ג. מ לכויות, זכרונות ושופרות

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