F.A.Q du Shabbat

Introduction
Il existe deux catégories de fêtes :
* les fêtes fixées par la Torah,
* les fêtes d’institution rabbinique.
Les fêtes toraïques
On distingue trois catégories de jours fériés :
1. Le Chabbat qui rappelle la création du monde.
2. Les fêtes de pèlerinage (Pessah « Pâques » – Chavouot « Pentecôte » et Souccot
3. Les fêtes du Nouvel An (Roch Hachana et Kippour) qui évoquent le jugement et le pardon de l’homme.
A ces fêtes chômées – Yom Tov – (où tout travail est interdit, nous verrons de quels travaux et dans quelles conditions), il faut ajouter le nouveau mois (Roch Hodech) où le travail est licite.
Les fêtes rabbiniques
En général, ces fêtes sont liées à des évènements historiques, que nos maîtres, anciens ou modernes, ont voulu garder pour la mémoire d’Israël en raison de l’enseignement fondamental que ces évènements véhiculent pour la conscience juive.
* Pourim et ‘Hanouccah qui rappellent le miracle de la survie physique et spirituelle du peuple juif, malgré un danger de disparition.
* Le jeûne du 9 du mois d’av (Tichâ béav) qui rappelle la destruction de deux Temples et de Jérusalem.
* Lag Baomer qui rappelle la fin de l’épidémie qui frappa les élèves de Rabbi Aquiba.
* Yom Hashoa : souvenir des six millions de nos frères et sœurs morts dans les camps nazis.
* Yom Hazikaron : souvenir des victimes des guerres d’Israël.
* Yom Haatsmaout : jour de l’indépendance de l’Etat d’Israël.
* Yom Yeroushalaïm : jour de la réunification de Jérusalem.
A ces fêtes à caractère historique, s’ajoute une fête « écologique » : Tou Bichvat ou Nouvel An des arbres.
La désignation des fêtes et leur signification
Les fêtes sont désignées dans la Torah par différents termes. Découvrons-les :
Mo’adim
« Moadim » (sing. mo’èd) signifie littéralement « rendez-vous ». L’idée est très importante, elle signifie « rendez-vous » avec l’Eternel, mais aussi « rendez-vous » avec la communauté d’Israël, avec son prochain.
Si l’homme, depuis le renvoi du jardin d’Eden, doit « manger son pain à la sueur de son front » et donc s’investir obligatoirement dans le monde matériel pour résoudre ses problèmes vitaux (manger, se vêtir, se loger), la fête devient une période où le Saint, béni-soit-Il, demande à chaque membre d’Israël de se dégager de toute activité économique, afin d’être prêt à rencontrer Celui qui est source de toutes les bénédictions. C’est pourquoi mo’èd ne désigne qu’un jour où le travail est interdit.
L’indice de spiritualité d’une fête (sa sainteté ou kéddoucha) sera justement jaugé à son rapport à la productivité. Ainsi, Chabbat et Kippour où tout travail est proscrit se trouvent au sommet de l’échelle, les fêtes de pèlerinage et Roch Hachana où la cuisson et le transport de certains objets sont licites (selon des conditions précises) possèdent un niveau inférieur. Quant aux jours où les petits travaux sont licites (demi-fêtes) ou totalement permis (Roch Hodech), ils se trouvent au bas de l’échelle, au-dessus bien évidemment des jours profanes.
Nous pouvons ainsi donner la définition d’un jour profane : un jour où l’homme transforme le monde extérieur à lui-même, afin de perdurer. Son rapport à Dieu se fait via la nature, alors qu’un mo’èd est un jour où l’homme est placé directement face au Créateur. Durant les jours profanes, l’homme aménage son avoir ; pendant les fêtes, il construit son être.
Dans l’esprit du monothéisme, les deux activités sont aussi valables, et c’est pourquoi les sages du Talmud voient l’idéal dans « l’étude de la Torah associée à une activité professionnelle » (Torah oumélakha). Le « rendez-vous » avec Dieu va permettre un ressourcement de la personne, une épuration de la conscience, qui pourrait tomber dans les pièges d’un avoir excessif (le travail pour le travail, le matériel pour le matériel). Lemo’èd rappelle donc que si l’aménagement de l’espace est la première bénédiction offerte à Adam, il ne faut jamais oublier que ce monde possède un sens, une finalité, qui ne se chiffre pas en écus sonnants et trébuchants, mais en capacité d’amour, de justice et de paix.
Le but  du judaïsme, tel qu’il est transmis par l’un de nos plus grands maîtres Rabbi Moché ben Maïmon, dit Rambam ou Maïmonide, est de proposer un équilibre harmonieux entre le ciel et la terre, entre le corps et l’âme, entre la matérialité et la spiritualité, entre le religieux et l’économique, étant entendu que le mot avoda
Mikraé kodech
Une autre expression pour parler des fêtes dans la Torah, mais qui découle de l’idée de « mo’èd » est « Mikraé kodech« , « appels de sainteté ». Sainteté signifie en hébreu : séparation, ce qui se détache de la conduite naturelle ou profane. Les mitsvot nous sanctifient, c’est-à-dire introduisent une dimension spirituelle, transcendante, « sur-naturelle » dans notre vie. Tous les êtres vivants mangent, mais en se soumettant à la volonté divine qui a demandé de consommer tel aliment et interdit tel autre, le juif introduit le divin dans son quotidien. Ainsi chaque commandement accompli actualise la conscience que nous sommes placés vis-à-vis de Dieu. Cela est particulièrement vrai durant les fêtes, où justement nous ne travaillons pas, où notre esprit n’est pas absorbé par des considérations matérielles, mais uniquement à la prière, à l’étude et à la joie de servir l’Eternel. Chaque rendez-vous avec Dieu est ainsi un appel à l’élévation, à la sainteté.
Hag
Le dernier terme, utilisé uniquement pour les fêtes de pèlerinage, est le mot « Hag » (au pluriel « Hagim« ). A rapprocher de l’arabe hagag, il désigne le pèlerinage. C’est pourquoi il ne s’applique qu’aux solennités qui exigeaient le déplacement jusqu’au Beth Hamikdach (le Temple) de Jérusalem. C’est donc par abus de langage que l’on parle à propos des fêtes du Nouvel An, et à plus forte raison de fêtes rabbiniques, de Hag. Les kabbalistes voient dans le mot HaG les initiales de Hessed (Charité) et Guévoura (Rigueur). Ce qui peut se comprendre, puisque les trois fêtes de pèlerinage, qui sont les étapes de la libération d’Israël (le peuple) d’Egypte pour aller vers la terre des promesses, traduisent la Charité et la Grâce dont témoigna le Saint, béni soit-Il, à l’égard de nos ancêtres. Et cette Charité appelle en retour des mitsvot particulières, commandements à accomplir avec rigueur, pour ne pas oublier tous ces bienfaits, et continuer dans chaque génération la marche d’Israël.
Yom tov
Les sages d’Israël ont ajouté une expression pour parler des fêtes Toraïques : « Yom tov« , qui signifie littéralement « jour bon », et que nous trouvons dans le livre d’Esther (IX,19 et 22) pour désigner un jour de joie, en opposition aux jours de deuil. Au sens rabbinique, l’expression Yom tov qualifie les fêtes de pèlerinage, ainsi que les fêtes du Nouvel An, c’est-à-dire un jour qui se distingue du Chabbat, par le fait qu’il est permis de cuire (sous certaines conditions), et qui se distingue aussi du Roch Hodech, des jours de demi-fête ou profanes dans lesquels le travail est licite.
Ecoutons Maïmonide dans son Michné Torah (lois des fêtes) :
« Les six jours pendant lesquels la Torah a interdit l’exécution d’un travail sont : le premier et le septième jour de Pessah, le premier et le huitième jour de Souccot, le jour de Chavouot et le premier jour du septième mois (c’est-à-dire Roch Hachana). La cessation de toute activité pendant tous ces jours s’applique de la même manière, à savoir qu’il est interdit d’effectuer un travail, sauf en ce qui concerne les préparatifs de nourriture, ainsi qu’il est dit dans le verset : cependant, ce que chacun doit manger, vous pourrez le faire. »
Remarques
*
Kippour n’est pas mentionné, car il est identique au Chabbat quant à l’interdiction de préparer la nourriture.
*
Les jours de fêtes sont doublés en dehors d’Israël. Ainsi il y a deux jours de fêtes au début et à la fin dePessah, de même pour Souccot et pour Chavouot. Quant à Roch Hachana il est doublé même en Israël.
La raison de ces redoublements est liée à un problème de communication aux temps où la diaspora babylonienne recevait son calendrier depuis Jérusalem. Quand le nouveau mois était proclamé au Temple, on allumait des feux d’une montagne à l’autre jusqu’en Babylonie. Les Saducéens, qui niaient le pouvoir rabbinique pharisien, et l’existence d’une tradition orale remontant à Moïse, allumaient des feux la veille ou le lendemain. Les communautés de l’exil ne sachant plus quel jour était le bon doublèrent les jours de fêtes par incertitude. C’est ce que l’on appelle sféka déyoma « le jour douteux ».
Si Roch Hachana est doublé également en Israël c’est à cause de l’impossibilité de sonner le Shofar (corne de bélier) le Chabbat. En effet, selon la Torah, on ne peut sonner le Shofar à Chabbat qu’à l’intérieur du Temple de Jérusalem. Ainsi dans le cas où Roch Hachana tomberait un samedi, on ne pourrait pas accomplir le commandement du jour hors de Jérusalem, d’où le redoublement même en terre d’Israël.
 
Valeur des fêtes juives
Ne pas travailler ne signifie pas que les jours de fêtes soient des jours de loisirs pour faire ses courses ou repasser la deuxième couche de peinture dans sa maison de campagne. Ils ont été offerts pour se réjouir en famille et en communauté, pour se souvenir des bienfaits de l’Eternel, et se ressourcer physiquement, moralement et spirituellement. Les repas, la prière et l’étude auront ici une place centrale.
Ecoutons le prophète Isaïe (LVIII,13 et 14) dont les paroles sont toujours d’une grande actualité :
« Si le Chabbat tu retiens ton pied pour ne point faire ton désir, dans Mon jour de sainteté, et si tu appelles mon Chabbat « délice », pour la sainteté de l’Eternel, jour honoré, et si tu l’honores en ne suivant point tes chemins, ne saisissant point l’occasion des affaires, et en ne prononçant aucune parole (profane), alors tu te délecteras devant l’Eternel, Je te ferai chevaucher sur les hauteurs de la terre, je te nourrirai de l’héritage de Jacob ton père, car c’est la bouche de l’Eternel qui l’a déclaré ».
Ces versets, qui sont lus au kiddouch du samedi matin, ainsi que durant la haftaraKippour, s’appliquent bien sûr au Chabbat, mais par extension aux jours de fêtes qui sont aussi appelés Chabbat (jour de cessation – du travail -). Le prophète demande de distinguer ces solennités par une conduite différente de celle de la semaine. Le mot raglékha (ton pied), peut aussi être entendu en hébreu, comme « ton habitude », on dirait aujourd’hui « se libérer de ses conditionnements ». Comme nous l’avons dit plus haut, il s’agit de construire un nouvel univers où les soucis matériels, les affaires (même bonnes), sont mis entre parenthèses afin de vivre autant que faire se peut, cette proximité avec Dieu, et se reconnaître fils ou fille de notre patriarche Jacob, celui qui devint Israël. La préparation est ici importante, préparation psychologique, morale, spirituelle : préparation de la maison, des repas, de son corps (coiffeur, bain, certains vont au mikvé – le bain rituel de purification – la veille du Hag). Pendant les fêtes, à la synagogue, des chants nouveaux sont entonnés par les fidèles avec ferveur et joie. A la maison la table est dressée, chaque membre possède son habit de fête. La paix et la sérénité sont dans les cœurs.
Temps de la nature – Temps de l’histoire
Dans la Torah, les fêtes ont un double caractère : un caractère agricole et un caractère historique. Cela est remarquable particulièrement avec les fêtes de pèlerinage. Ainsi :
* Pessah qui est « la fête du printemps » rappelle la sortie d’Egypte.
* Chavouot qui est « la fête des moissons » rappelle le don des Dix Commandements.
* Souccot « la fête de l’engrangement » d’automne rappelle la traversée du désert.
Cette relation est fondamentale. Elle marque une rupture totale avec les cultes païens qui exprimaient une adoration des forces de la nature pour elles-mêmes. En Egypte, le Nil était déifié, et c’est en son nom que le Pharaon sacrifia des milliers d’enfants hébreux. En Canaan, Moloch, Baal ou Astarée étaient adorés ; cela entraînait des sacrifices humains ou de la prostitution sacrée. Le meurtre, la débauche étaient sacralisés. En intervenant dans le cycle du temps, Dieu enseignait que non seulement Il était le maître de cette nature, mais surtout que le religieux ne pouvait être séparé de la morale. Ainsi le printemps n’est plus le temps du papillonnage libertin, mais le temps de la libération de l’Homme, l’automne n’est plus le temps de l’individualisme égoïste, mais celui du partage fraternel.
Le grand message prophétique est : le même Dieu qui crée la nature est le même Dieu qui délivre l’homme, afin qu’à son tour l’homme utilise la nature pour délivrer son frère de l’oppression, de l’aliénation.
Les Jeûnes
    
 » Il existe des jours durant lesquels la communauté d’Israël jeûne à cause des malheurs qui touchèrent nos ancêtres et afin de réveiller les cœurs vers les chemins de la repentance. Cette conduite nous rappellera nos mauvaises actions identiques à celles de nos pères, et qui furent la cause de nos souffrances. Par le souvenir de ces évènements nous pourrons revenir en nous améliorant ainsi qu’il est dit : Ils confesseront leur faute ainsi que la faute de leur père.  »
(Rambam Lois du Jeûne. V, 1)

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