Tzav 1430439 31379246 2008-07-07T15:58:41Z AlleborgoBot 225632 robot Ajoute: [[yi:פרשת צו]] '''Tzav''', ou ''Tsav'' (צו — [[Hébreu]] pour "prescris,” le sixième mot et [[incipit|premier distinctif]] de la parasha) est la 25{{e}} [[Parasha de la semaine|parasha]] (section hebdomadaire) du cycle annuel [[Judaïsme|juif]] de [[lecture de la Torah]] et la seconde parasha du [[Lévitique|Sefer Vayikra]] (Livre du Lévitique). Elle est constituée de {{verset||Lev.|6:1-8:36.|HE}} Les [[Juif]]s de la [[Diaspora juive|Diaspora]] la lisent le 24{{e}} ou 25{{e}} [[Shabbat|Sabbath]] suivant [[Sim'hat Torah]], généralement en mars ou au début d'avril. == Résumé == {{Article détaillé|Lévitique}} [[Image:Tabernakel 536x282.jpg|thumb|170px|right|Le [[Tabernacle (Bible)|Tabernacle]]]] Ayant détaillé à Moïse la fonction des offrandes, Dieu dit à Moïse de prescrire aux cohanim la manière dont celles-ci doivent être apportées, quand ils peuvent être consommés, et par qui. Il interdit la consommation du sang et de certaines graisses.<br/>Ayant consacré Aaron et ses fils au service du sanctuaire, Moïse endosse temporairement le rôle du Cohen Gadol pour leur faire la démonstration pratique de la façon dont le culte doit s’opérer. Cette initiation dure sept jours<ref>D'après [[Léon Askénazi]], ''Leçons sur la Torah'', éd. Albin Michel, 2007, Coll Spiritualités vivantes, ISBN 978-2-226-17826-8</ref>. === Divisions de la parasha lors de la lecture complète === La lecture de la parasha à la [[synagogue]] le sabbath est traditionnellement divisée en sept sections, pour lesquelles un membre différent de la congrégation est appelé à lire. La première lecture, le ''rishon'', échoit traditionnellement à un [[cohen (judaïsme)|''cohen'']], la seconde, appelée ''sheni'', à un [[lévite|''levi'']], les suivantes à un ''israël'' (ni cohen ni levi). La septième section comporte une sous-section, le ''maftir'', qui est lu par la personne qui lira ensuite la ''haftara''. Les sections de la parashat Tzav sont: * ''rishon'': quelques instructions supplémentaires pour les [[korban|offrandes]] en [[holocauste]] ('olah) et de farine (min'ha) * ''sheni'': oblations de farine (''mena'hot'') propres au [[Cohen Gadol]] et au [[cohen (judaïsme)|simple cohen]]; lois supplémentaires le korban 'hatat et le korban asham * ''shlishi'': ordonnances supplémentaires pour les korban ''shelamim'', ainsi que les portions qui doivent être partagées avec le ''cohen'' * ''revi'i'', ''hamishi'', ''shishi'' et ''shevi'i'' : description des sept premiers jours du processus de la cérémonie d'inauguration pour Aaron et ses quatre fils. Moïse officie en tant que Cohen Gadol pour les besoins de cette "répétition", et durant tout ce temps, Aaron et ses fils ne peuvent quitter le Tabernacle. ** ''maftir'': === Divisions de la parasha lors de la lecture abrégée === Une lecture publique de la parasha fut instaurée par [[Ezra|Ezra le Scribe]] le lundi et le jeudi<ref>[[Talmud de Babylone|T.B.]] [[Baba Kama]] 82a</ref> à la [[synagogue]]. Cette lecture, sensiblement plus courte, ne comprend que trois sections, la première réservée au [[cohen (judaïsme)|''cohen'']], la seconde au [[lévite|''levi'']], la troisième à un ''israël'' * Section du ''cohen'': Vayiqra <ref name="Rinat">[[Siddour]] [[Rinat Israël]], p.448-9, éd. Moreshet, [[Jérusalem]], 1983</ref> * Section du ''levi'': Vayiqra <ref name="Rinat"/> * Section de l'''israël'': Vayiqra <ref name="Rinat"/> === Maqam === Un ''[[maqam]]'' est un système de [[Mode (musique)|modes musicaux]] utilisé dans la [[musique arabe|musique arabe mélodique classique]]. Les [[juifs]] originaires des pays orientaux ([[Afrique du Nord]], [[Syrie]]) s'en sont inspirés, et adaptent la mélodie de la liturgie du Shabbat en fonction du contenu de la parasha de cette semaine. Ils emploient 10 ''[[maqam]]'' différents, possédant chacun son usage propre. Le maqam utilisé lors du sabbath au cours duquel on lit la parashat Tzav est le Maqam Nawah, Tzav coïncidant avec le Chabbat Hagadol, le sabbath précédant la Pâque <ref>[http://www.pizmonim.org/ Sephardic Pizmonim Project]</ref>. == Rishon == <!-- ===Sacrifices=== [[Noms de Dieu dans le judaïsme|Dieu]] dit à [[Moïse]] de prescrire à Aaron et à ses fils le rituel des sacrifices : l'holocauste se consumerait sur l'autel toute la nuit; le prêtre revêtirait son habit de lin, sur son caleçon de lin ([http://www.mechon-mamre.org/p/pt/pt0306.htm Lev. 6:1-2]); il enlèvera la cendre de l'holocauste et la déposera â côté de l'autel puis se dépouillera de ses habits et en revêtira d'autres, pour transporter les cendres hors du camp, dans un lieu pur. ([http://www.mechon-mamre.org/p/pt/pt0306.htm#2 Lev. 6:2–4.]) Un feu continuel doit brûler sur l'autel sans s'éteindre ; le prêtre y allumera du bois chaque matin et y fera fumer les graisses du rémunératoire. ([http://www.mechon-mamre.org/p/pt/pt0306.htm#5 Lev. 6:5–6.]) Les fils d'Aaron feront l'oblation sur le devant de l'autel. Le prêtre prélèvera une poignée de la fleur de farine et de son huile, puis tout l'encens qui la couvre et il en fera fumer sur l'autel, comme odeur agréable à l'Éternel. Ce qui en restera, Aaron et ses fils le mangeront sous forme d'azymes, sur le parvis de la Tente d'assignation, cuit sans levain; la portion réservée sur les sacrifices est éminemment sainte, comme l'expiatoire et le délictif. Tout mâle parmi les enfants d'Aaron pourra le manger. Tout ce qui y touchera deviendra saint. ([http://www.mechon-mamre.org/p/pt/pt0306.htm#7 Lev. 6:7–11.])" L'offrande qu'Aaron et ses fils présenteront au Seigneur, au jour de leur onction, sera accommodée à l'huile sur une poêle, apportée chaude. Tout prêtre, au jour de son onction, fera cette oblation. Elle doit être entièrement consumée. On n'en mangera point." ([http://www.mechon-mamre.org/p/pt/pt0306.htm#12 Lev. 6:12–16.]) 17 L'Éternel parla à Moïse en ces termes:18 "Parle ainsi à Aaron et à ses fils: Ceci est la règle de l'expiatoire. A l'endroit où est immolé l'holocauste, sera immolé l'expiatoire, devant l'Éternel: il est éminemment saint.19 Le prêtre expiateur devra le consommer; c'est en lieu saint qu'il sera consommé, sur le parvis de la Tente d'assignation.20 Tout ce qui sera en contact avec sa chair deviendra saint; s'il rejaillit de son sang sur un vêtement, la place où il aura jailli sera lavée en lieu saint.21 Le récipient d'argile où il aura bouilli, sera brisé; s'il a bouilli dans un récipient de cuivre, celui-ci sera nettoyé et lavé avec de l'eau.22 Tout mâle parmi les prêtres pourra en manger; il est éminemment saint.23 Et tout expiatoire dont le sang serait introduit dans la Tente d'assignation pour faire expiation dans le sanctuaire, on n'en mangera point; il sera consumé par le feu. The [[sin]] offering (''chattat'') was to be slaughtered at the same place as the burnt offering, and the priest who offered it was to eat it in the Tent of Meeting. ([http://www.mechon-mamre.org/p/pt/pt0306.htm#17 Lev. 6:17–22.]) If [[blood]] of the sin offering was brought into the Tent of Meeting for expiation, the entire offering was to be burned on the altar. ([http://www.mechon-mamre.org/p/pt/pt0306.htm#23 Lev. 6:23.]) The guilt offering (''asham'') was to be slaughtered at the same place as the burnt offering, the priest was to dash its blood on the altar, burn its [[fat]], broad tail, [[kidney]]s, and protuberance on the [[liver]] on the altar, and the priest who offered it was to eat the balance of its meat in the Tent of Meeting. ([http://www.mechon-mamre.org/p/pt/pt0307.htm Lev. 7:1–7.]) The priest who offered a burnt offering kept the skin. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#8 Lev. 7:8.]) The priest who offered it was to eat any baked or grilled meal offering, but every other meal offering was to be shared among all the priests. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#9 Lev. 7:9–10.]) The peace offering (''shelamim''), if offered for thanksgiving, was to be offered with unleavened cakes or wafers with oil, which would go to the priest who dashed the blood of the peace offering. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#11 Lev. 7:11–14.]) All the meat of the peace offering had to be eaten on the day that it was offered. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#15 Lev. 7:15.]) If offered as a votive or a freewill offering, it could be eaten for two days, and what was then left on the third day was to be burned. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#16 Lev. 7:16–18.]) Meat that touched anything unclean could not be eaten; it had to be burned. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#19 Lev. 7:19.]) And only a person who was clean could eat meat from peace offerings, at pain of exile. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#20 Lev. 7:20–21.]) One could eat no fat or blood, at pain of exile. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#22 Lev. 7:22–27.]) The person offering the peace offering had to present the offering and its fat himself, the priest would burn the fat on the altar, the breast would go to the priests, and the right thigh would go to the priest who offered the sacrifice. ([http://www.mechon-mamre.org/p/pt/pt0307.htm#28 Lev. 7:28–34.]) ===Ordination=== God instructed Moses to assemble the whole community at the entrance of the Tent of Meeting for the priests’ ordination. ([http://www.mechon-mamre.org/p/pt/pt0308.htm Lev. 8:1–5.]) Moses brought Aaron and his sons forward, washed them, and dressed Aaron in his vestments. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#6 Lev. 8:6–9.]) Moses anointed and consecrated the [[Tabernacle (Bible)|Tabernacle]] and all that was in it, and then anointed and consecrated Aaron and his sons. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#10 Lev. 8:10–13.]) Moses led forward a [[Cattle|bull]] for a sin offering, Aaron and his sons laid their hands on the bull’s head, and it was slaughtered. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#14 Lev. 8:14–15.]) Moses put the bull’s blood on the horns and the base of the altar, burned the fat, the protuberance of the liver, and the kidneys on the altar, and burned the rest of the bull outside the camp. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#15 Lev. 8:15–17.]) Moses then brought forward a [[ram (animal) | ram]] for a burnt offering, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#18 Lev. 8:18–19.]) Moses dashed the blood against the altar and burned all of the ram on the altar. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#19 Lev. 8:19–21.]) Moses then brought forward a second ram for ordination, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#22 Lev. 8:22–23.]) Moses put some of its blood on Aaron and his sons, on the ridges of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#23 Lev. 8:23–24.]) Moses then burned the animal's fat, broad tail, protuberance of the liver, kidneys, and right thigh on the altar with a cake of unleavened bread, a cake of oil bread, and a wafer as an ordination offering. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#25 Lev. 8:25–28.]) Moses raised the breast before God and then took it as his portion. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#29 Lev. 8:29.]) Moses sprinkled oil and blood on Aaron and his sons and their vestments. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#30 Lev. 8:30.]) And Moses told Aaron and his sons to boil the meat at the entrance of the Tent of Meeting and eat it there, and remain at the Tent of Meeting for seven days to complete their ordination, and they did all the things that God had commanded through Moses. ([http://www.mechon-mamre.org/p/pt/pt0308.htm#31 Lev. 8:31–36.]) ==In classical rabbinic interpretation== ===Leviticus chapter 6=== Tractate Zevachim in the [[Mishnah]], [[Tosefta]], and [[Talmud]] interpreted the law of animal sacrifices in {{Bibleverse||Leviticus|6–7.|HE}} (Mishnah Zevachim 1:1–14:10; Tosefta Zevachim 1:1–13:20; Babylonian Talmud Zevachim 2a–120b.) Rabbi [[Shimon bar Yochai]] taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart. ([[Leviticus Rabbah]] 7:3.) And a [[midrash]] taught that if people repent, it is accounted as if they had gone up to [[Jerusalem]], built the [[Temple in Jerusalem|Temple]] and the altars, and offered all the sacrifices ordained in the Torah. (Leviticus Rabbah 7:2.) And Rabbi Aha said in the name of [[Chaninah|Rabbi Hanina ben Pappa]] that God accounts studying the sacrifices as equal to offering them. (Leviticus Rabbah 7:3.) Rabbi Mani of Sheab and Rabbi Joshua of Siknin in the name of Rabbi Levi explained the origin of {{Bibleverse||Leviticus|6:1.|HE}} Moses prayed on Aaron’s behalf, noting that the beginning of Leviticus repeatedly referred to Aaron’s sons (in {{Bibleverse||Lev.|1:5,|HE}} [http://www.mechon-mamre.org/p/pt/pt0301.htm#7 7,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#8 8,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#11 11;] [http://www.mechon-mamre.org/p/pt/pt0302.htm#2 2:2;] [http://www.mechon-mamre.org/p/pt/pt0303.htm#2 3:2,] [http://www.mechon-mamre.org/p/pt/pt0303.htm#5 3:5,] [http://www.mechon-mamre.org/p/pt/pt0303.htm#8 8,] [http://www.mechon-mamre.org/p/pt/pt0303.htm#13 13]), barely mentioning Aaron himself. Moses asked whether God could love well water but hate the well. Moses noted that God honored the olive tree and the vine for the sake of their offspring, teaching (in Mishnah Tamid 2:3; Babylonian Talmud Tamid 29a) that the priests could use all trees’ wood for the altar fire except that of the olive and vine. Moses thus asked God whether God might honor Aaron for the sake of his sons, and God replied that God would reinstate Aaron and honor him above his sons. And thus God said to Moses the words of {{Bibleverse||Leviticus|6:1,|HE}} “Command Aaron and his sons.” (Leviticus Rabbah 7:1.) Rabbi Abin deduced from {{Bibleverse||Leviticus|6:1|HE}} that burnt offerings were wholly given over to the flames. (Leviticus Rabbah 7:4.) The Rabbis taught a story reflecting the importance of the regular offering required by {{Bibleverse||Leviticus|6:2|HE}}: When the [[Hasmonean]] brothers Hyrcanus and [[Aristobulus]] were contending with one another, and one was within Jerusalem’s city wall and the other was outside, those within would let down a basket of money to their besiegers every day, and in return the besiegers would send up kosher animals for the regular sacrifices. But an old man among the besiegers argued that as long as those within were allowed to continue to perform sacrifices, they could not be defeated. So on the next day, when those inside sent down the basket of money, the besiegers sent up a pig. When the pig reached the center of the wall, it stuck its hooves into the wall, and an earthquake shook the entire Land of Israel. On that occasion, the Rabbis proclaimed a curse on those who bred pigs. (Babylonian Talmud Bava Kamma 82b.) It was taught in the name of [[Rabbi Nehemiah]] that in obedience to {{Bibleverse||Leviticus|6:2,|HE}} the Israelites kept the fire burning in the altar for about 116 years, yet the wood of the altar did not burn, and the brass of the altar did not melt, even though it was taught in the name of Rabbi [[Hoshaiah]] that the metal was only as thick as a coin. (Leviticus Rabbah 7:5.) Rabbi Levi read {{Bibleverse||Leviticus|6:2|HE}} homiletically to mean: “This is the law regarding a person striving to be high: It is that it goes up on its burning-place.” Thus Rabbi Levi read the verse to teach that a person who behaves boastfully should be punished by fire. (Leviticus Rabbah 7:6.) Tractate Menachot in the Mishnah, Tosefta, and Talmud interpreted the law of meal offerings in {{Bibleverse||Leviticus|6:7–16.|HE}} (Mishnah Menachot 1:1–13:11; Tosefta Menachot 1:1–13:23; Babylonian Talmud Menachot 2a–110a.) The Rabbis taught that through the word “this,” Aaron became degraded, as it is said in {{Bibleverse||Exodus|32:22–24,|HE}} “And Aaron said: ‘. . . I cast it into the fire, and there came out ''this'' calf,’” and through the word “this,” Aaron was also elevated, as it is said in {{Bibleverse||Leviticus|6:13,|HE}} “''This'' is the offering of Aaron and of his sons, which they shall offer to the Lord on the day when he is anointed” to become High Priest. (Leviticus Rabbah 8:1.) And noting the similarity of language between “This is the sacrifice of Aaron” in {{Bibleverse||Leviticus|6:13|HE}} and “This is the sacrifice of Nahshon the son of Amminadab” and each of the other princes of the 12 tribes in {{Bibleverse||Numbers|7:17–83,|HE}} the Rabbis concluded that Aaron’s sacrifice was as beloved to God as the sacrifices of the princes of the 12 tribes. (Leviticus Rabbah 8:3.) A midrash noted that the commandment of {{Bibleverse||Leviticus|6:13|HE}} that Aaron offer sacrifices paralleled [[Samson]]’s riddle “out of the eater came forth food” ({{Bibleverse||Judg.|14:14|HE}}), for Aaron was to eat the sacrifices, and by virtue of {{Bibleverse||Leviticus|6:13,|HE}} a sacrifice was to come from him. (Leviticus Rabbah 8:2.) ===Leviticus chapter 7=== A midrash read {{Bibleverse||Psalm|50:23|HE}} to teach that the thanksgiving offerings of {{Bibleverse||Leviticus|7:12|HE}} honored God more than sin offerings or guilt offerings. (Leviticus Rabbah 9:1.) Similarly, Rabbi Phinehas compared the thanksgiving offerings of {{Bibleverse||Leviticus|7:12|HE}} to the case of a king whose tenants and intimates came to pay him honor. From his tenants and entourage, the king merely collected their tribute. But when another who was neither a tenant nor a member of the king’s entourage came to offer him homage, the king offered him a seat. Thus Rabbi Phinehas read {{Bibleverse||Leviticus|7:12|HE}} homiletically to mean: “If it be for a thanks giving, He [God] will bring him [the offerer] near [to God].” In reading the requirement of {{Bibleverse||Leviticus|7:12|HE}} for the loaves of the thanksgiving sacrifice, the Mishnah interpreted that if one made them for oneself, then they were exempt from the requirement to separate [[challah]], but if one made them to sell in the market, then they were subject to the requirement to separate challah. (Mishnah Challah 1:6.) ===Leviticus chapter 8=== [[Jose ben Halafta|Rabbi Jose]] noted that even though {{Bibleverse||Exodus|27:18|HE}} reported that the Tabernacle’s courtyard was just 100 cubits by 50 cubits (about 150 feet by 75 feet), a little space held a lot, as {{Bibleverse||Leviticus|8:3|HE}} implied that the space miraculously held the entire Israelite people. ([[Genesis Rabba|Genesis Rabbah]] 5:7.) The [[Tosefta]] deduced from the congregation’s placement in {{Bibleverse||Leviticus|8:4|HE}} that in a [[synagogue]], as well, the people face toward the sanctuary. (Tosefta Megillah 3:21.) --> ==Commandements== La [[Torah]] comporte, selon la tradition rabbinique, [[613 prescriptions]]. Différents sages ont tenté d'en établir un relevé dans le texte biblique. Selon l'un de ces computs les plus célèbres, le [[Sefer HaHinoukh]], la parashat Tzav comporte 9 [[mitzvah|prescription]]s positives et 9 prescriptions négatives: *Retirer les cendres de l'autel tous les matins ({{verset||Lev.|6:3.|HE}}) *Entretenir le feu sur l'autel chaque jour ({{verset||Lev.|6:6.|HE}}) *Interdiction d'éteindre le feu sur l'autel ({{verset||Lev.|6:6.|HE}}) *Les prêtres doivent consommer les "restes" des oblations de farine ({{verset||Lev.|6:9.|HE}}) *Interdiction de faire cuire une offrande de farine avec du levain ({{verset||Lev.|6:10.|HE}}) *Le Cohen Gadol doit apporter une offrande de farine de façon quotidienne ({{verset||Lev.|6:13.|HE}}) *Interdiction de consommer l'oblation d'un cohen<ref>L'édition Wengrove porte "du Cohen Gadol".</ref> ({{verset||Lev.|6:16.|HE}}) *Règles concernant l'offrande expiatoire ('hatat)({{verset||Lev.|6:18.|HE}}) *Interdiction de consommer la chair d'une offrande expiatoire dont le sang a été aspergé "à l'intérieur" ({{verset||Lev.|6:23.|HE}}) *Règles concernant l'offrande délictive (asham) ({{verset||Lev.|7:1.|HE}}) *Règles concernant le sacrifice rémunératoire (shelamim) ({{verset||Lev.|7:11.|HE}}) *Interdiction de laisser de la chair d'un sacrifice de shelamimjusqu'au matin ({{verset||Lev.|7:15.|HE}}) *Obligation de brûler ce qui reste de la viande des sacrifices passé le délai imposé par la loi ({{verset||Lev.|7:17.|HE}}) *Interdiction de consommer le ''piggoul''<ref>Un sacrifice au sujet duquel le ''cohen'' a eu une pensée "étrangère" au moment de l'offrande</ref> ({{verset||Lev.|7:18.|HE}}) *Interdiction de consommer la viande des sacrifices devenue impure ({{verset||Lev.|7:19.|HE}}) *Obligation de brûler la viande sanctifiée devenue impure ({{verset||Lev.|7:19.|HE}}) *Ne pas consommer le suif ({{verset||Lev.|7:23.|HE}}) *Ne pas consommer le sang des mammifères et des oiseaux ({{verset||Lev.|7:26.|HE}}) [[Image:Rembrandt Harmensz. van Rijn 064.jpg|right|thumb|120px|[[Jérémie]] se lamentant sur la destruction de [[Jérusalem]] (tableau de [[Rembrandt]])]] ==Haftara== La '''[[haftara]]''' est une portion des livres des [[Neviim]] ("Les Prophètes") qui est lue publiquement à la synagogue après la lecture de la Torah. Elle présente généralement un lien thématique avec la parasha qui l'a précédée. La [[haftara]] pour la parashat Tzav est [[Livre de Jérémie|Jérémie]] [http://www.mechon-mamre.org/p/pt/pt1107.htm#21 7:21–8:3] & [http://www.mechon-mamre.org/p/pt/pt1109.htm#22 9:22–23.] Comme la parasha, il est question dans la haftara d'offrandes en holocauste (''‘olah'') et de sacrifices (''zeva'h'' -- {{verset||Jer.|7:21.|HE}})<br/>Jérémie les évoque pour prêcher la priorité de l'obéissance à la [[Torah|Loi de Dieu]] sur les seuls sacrifices rituels ({{verset||Jer.|7:22–23.|HE}}) ===Chabbat HaGadol=== Lorsque la parashat Tzav coïncide avec le ''Chabbat HaGadol'' (le « Grand Sabbath, » c'est-à-dire le sabbath spécial précédant immédiatement [[Pessa'h|la Pâque]] — comme c'est le cas en 2007, 2009, 2010, 2012, 2013, et 2015), la haftara est lue dans [[Livre de Malachie|Malachie]] [http://www.mechon-mamre.org/p/pt/pt2403.htm#4 3:4–24.] La haftara fait référence à un « grand jour » (''yom gadol'', que l'on considère comme faisant allusion au ''Chabbat HaGadol'') que Dieu prépare ({{verset||Mal.|3:17–19|HE}}) [[Image:478px-Gustave dore morte Agag.jpg|thumb|right|200px|La mort d'Agag (illustration de [[Gustave Doré]])]] ===Chabbat Zakhor=== Lorsque la parashat Tzav coïncide avec le ''Chabbat Zakhor'' (le [[Sabbaths particuliers|Sabbath spécial]] qui précède immédiatement [[Pourim]] — comme c'est le cas en 2006, 2007, et 2009), la haftara est: *pour les [[Ashkénaze|juifs ashkénazes]]: [[Livres de Samuel|1Samuel]] [http://www.mechon-mamre.org/p/pt/pt08a15.htm#2 15:2–34;] *pour les [[Séfarade|juifs sépharades]]: {{verset||1Samuel|15:1–34.|HE}} À Chabbat Zakhor, les Juifs lisent la ''[[parasha]]t Zakhor'' ([[Ki Tetze|Deutéronome 25:17–19]]: <blockquote>Souviens-toi ('''''zakhor''''') ce que te fit [[Amalek]] pendant la route, lors de votre [[l'Exode|sortie d’Egypte]], <br/>comment il te rencontra dans le chemin, et, sans aucune crainte de Dieu, tomba sur toi par derrière, sur tous ceux qui se traînaient les derniers, pendant que tu étais las et épuisé toi-même. <br/>Lorsque YHWH, ton Dieu, après t’avoir délivré de tous les ennemis qui t’entourent, t’accordera du repos dans le [[Terre d'Israël|pays que YHWH, ton Dieu, te donne en héritage et en propriété]], tu effaceras la mémoire d’Amalek de dessous les cieux : ne l’oublie point. </blockquote> La haftara pour Chabbat Zakhor, {{verset||1Samuel|15:2–34|HE}} ou [http://www.mechon-mamre.org/p/pt/pt08a15.htm 1–34,] décrit la rencontre de [[Saül]] avec la tribu d'Amalek, et le sort que réservèrent Samuel et Saül au roi amalécite [[Agag]].<br/>La fête de [[Pourim]] commémore le miraculeux dénouement ({{verset||Esther|1:1–10:3.|HE}}) qui suivit le projet d'extermination des Juifs par [[Haman (Bible)|Haman]] fils de Hammedata l'Agaggite ({{verset||Esther|3:1|HE}}. Ledit Haman descendrait, selon un [[midrash]], d'un enfant né du roi Agag entre sa capture par Saül et son exécution par Samuel<ref>[[Tanna Devei Eliyahou|Seder Eliyahou Rabbah]] ch. 20; Targoum Sheni lèEsther 4:13.</ref>. <!-- ==Further reading== The parshah has parallels or is discussed in these sources: *[[Psalms]] [http://www.mechon-mamre.org/p/pt/pt2626.htm#6 26:6] (washing before the altar); [http://www.mechon-mamre.org/p/pt/pt2650.htm#3 50:3–23] (fire before God, sacrifices of thanksgiving); [http://www.mechon-mamre.org/p/pt/pt2651.htm#16 51:16–19] (sacrifices); [http://www.mechon-mamre.org/p/pt/pt2666.htm#13 66:13–15] (burnt offerings); [http://www.mechon-mamre.org/p/pt/pt2693.htm#5 93:5] (God’s holy place); [http://www.mechon-mamre.org/p/pt/pt26d3.htm#2 133:2] (anointing Aaron). *[[Philo]]. [http://www.earlyjewishwritings.com/text/philo/book4.html ''Allegorical Interpretation''] 3:45:129, 46:133, 50:147; [http://www.earlyjewishwritings.com/text/philo/book16.html ''On the Migration of Abraham''] 12:67; [http://www.earlyjewishwritings.com/text/philo/book17.html ''Who Is the Heir of Divine Things?''] 36:174; [http://www.earlyjewishwritings.com/text/philo/book27.html ''The Special Laws''] 1:41:225, 43:240, 46:254, 52:285. [[Alexandria]], Egypt, early 1st Century C.E.. Reprinted in, e.g., ''The Works of Philo: Complete and Unabridged, New Updated Edition''. Translated by [[Charles Duke Yonge]], 65, 67, 259, 290, 555, 557–58, 561. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1. *[[Josephus]], ''[[Antiquities of the Jews]]'' [http://www.interhack.net/projects/library/antiquities-jews/b3c9.html 3:9:1–4,] [http://www.interhack.net/projects/library/antiquities-jews/b3c11.html 11:2;] [http://www.interhack.net/projects/library/antiquities-jews/b4c8.html 4:8:9,] [http://www.interhack.net/projects/library/antiquities-jews/b4c11.html 11:1;] [http://www.interhack.net/projects/library/antiquities-jews/b8c8.html 8:8:4.] Circa 93–94. Reprinted in, e.g., ''The Works of Josephus: Complete and Unabridged, New Updated Edition''. Translated by [[William Whiston]], 94–95. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8. *[[Mishnah]]: Challah 1:6; Orlah 2:16–17; Bikkurim 2:7–10; Shekalim 1:4, 7:6; Zevachim 1:1–14:10; Menachot 1:1–13:11; Chullin 7:1, 10:1; Keritot 1:1. Land of Israel, circa 200 C.E. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by [[Jacob Neusner]], 149, 164, 171, 252, 263, 699–765, 779, 784, 836. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4. *[[Tosefta]]: Demai 2:7-8; Challah 2:7-8; Pisha (Pesachim) 8:9; Megillah 3:21; Sotah 13:7; Bava Kamma 10:13; Shevuot 2:10; 3:1, 6; Zevachim 1:1–13:20; Menachot 1:1–13:23; Oktzin 3:3. Land of Israel, circa 300 C.E. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, 1:85-86, 339, 511, 650, 886; 2:1012, 1227, 1229, 1231, 1307-70, 1407-68, 1925. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2. *[[Sifra]] 70:1–98:9. Land of Israel, 4th Century C.E. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, 2:1–119. Atlanta: Scholars Press, 1988. ISBN 1-55540-206-2. *[[Leviticus Rabbah]] 7:1–10:9. Land of Israel, 5th Century. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by H. Freedman and Maurice Simon, 4:89–134. London: Soncino Press, 1939. ISBN 0-900689-38-2. *Babylonian [[Talmud]]: Shabbat 111a, 114a, 132a; Pesachim 3a, 16a–b, 19a, 23a–24b, 26a, 27b, 35a, 37a, 38b, 43b, 45a, 58a–59b, 63b, 65b, 71b, 79a, 82a–83a, 95b–96a; Yoma 2a–b, 4a, 5a–b, 7a, 12b, 20a, 21a, 23b–24a, 25a, 28a, 33a–34a, 45a–b, 46b–47a, 59b–60a, 74a–b; Sukkah 43a, 47b, 55b–56a; Beitzah 19b, 21a; Rosh Hashanah 5b–6a; Taanit 11b; Megillah 9b, 20b, 23b; Moed Katan 9a, 15b; Chagigah 7b, 10b, 24a, 26b; Yevamot 7a, 39b–40a, 68b, 72b, 74b, 81a, 82a, 87a, 100a; Ketubot 5b, 25a, 106b; Nedarim 10b, 12a–b, 25a, 36a; Nazir 37b–38a; Sotah 14b–15a, 19a, 23a–b, 29a–b; Kiddushin 30a, 36b, 51a, 53a, 55b; Bava Kamma 5a, 13a, 41a, 82b, 110b, 111a; Bava Metzia 3b, 55a; Bava Batra 106b; Sanhedrin 34a, 42b, 61b; Makkot 13a, 14b, 17a–b, 18b; Shevuot 6b–7a, 11a, 15a–b, 29a, 38a; Avodah Zarah 34a–b, 76a; Horayot 3a, 9a, 11b–12a; Zevachim 2a–120b; Menachot 2a–110a; Chullin 22a, 23b, 36b–37a, 39a, 45a, 74b–75a, 81b, 99a, 101a, 117a–b, 120a, 130a, 131b, 132b–33b, 134b; Bekhorot 15a, 30b, 33b, 39a; Arakhin 3b–4a; Temurah 14a, 18a–b, 23a, 32b; Keritot 2a, 4a–b, 5a–6a, 20b–21b, 22b, 23b, 27a; Meilah 2a, 5a–6b, 9a, 10a, 11b–12a; Tamid 28a–29a, 30a; Niddah 6b, 40a–41a. Babylonia, 6th Century. Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006. *[[Rashi]]. ''Commentary''. [http://www.chabad.org/library/article.asp?AID=9907&showrashi=true Leviticus 6–8.] [[Troyes]], France, late 11th Century. Reprinted in, e.g., Rashi. ''The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated''. Translated and annotated by Yisrael Isser Zvi Herczeg, 3:59–92. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5. *[[Yehuda Halevi|Judah Halevi]]. ''[[Kuzari]]''. [http://www.sacred-texts.com/jud/khz/khz02.htm 2:80.] [[Toledo, Spain|Toledo]], Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. ''Kuzari: An Argument for the Faith of Israel.'' Intro. by Henry Slonimsky, 133. New York: Schocken, 1964. ISBN 0-8052-0075-4. *[[Zohar]] [http://www.kabbalah.com/k/index.php/p=zohar/zohar&vol=28 3:27a–35b.] Spain, late 13th Century. *[[Thomas Hobbes]]. ''[[Leviathan (book)|Leviathan]]'', [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XL: Of the Rights of the Kingdom of God, in Abraham, Moses, the High Priests, and the Kings of Judah|3:40,]] [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XLII: Of Power Ecclesiastical|42.]] England, 1651. Reprint edited by [[C. B. Macpherson]], 503–04, 572. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950. *[[Louis Ginzberg]]. ''Legends of the Jews'', [http://philologos.org/__eb-lotj/vol3/p05.htm 3:179–81.] Philadelphia: Jewish Publication Society, 1911. *[[Jacob Milgrom]]. ''Leviticus 1-16'', 3:378–569. New York: Anchor Bible, 1998. ISBN 0-385-11434-6. --> == Notes et références == <references /> ==Liens externes== *[http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=6&verse=1&portion=25 Écouter la parasha chantée] selon la [[cantillation]] traditionnelle (nécessite RealPlayer) * ''Divrei Torah'' en français sur : ** [http://www.rabbinat.qc.ca/ le site du Grand Rabbinat du Québec] ** [http://www.modia.org le site modia.org] ** [http://www.chiourim.com le site chiourim.com (voir aussi le site techouvot y associé)] ** [http://www.akadem.org/sommaire/series/module_1904.php Commentaire vidéo Akadem sur Shabbat haGadol] * [[:en:Tzav#External links|''Divrei Torah'' en anglais]] {{Section hebdomadaire de la Torah}} [[Catégorie:Section hebdomadaire de la Torah|3.02]] [[en:Tzav]] [[he:פרשת צו]] [[yi:פרשת צו]]