Le port de la barbe du Levetique , loi perpetuelle ou non ?

Judaisme et Messianisme

Le port de la barbe du Levetique , loi perpetuelle ou non ?

Nouveau messagede Morpheus » 14 Sep 2012 12

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pourquoi a l epoque de moise le port de la barbe etait recommander en levetique 19, il semble qu a l instar des interdits de tatouages, percing... les interdits de se raser la tete et la barbe permettaient aux isrealites de se dissocier dec leurs ennemis paiens qui utilisaient tous ces rites corporels. Edit morpheus: compte tenu des maladies telles que la lepre, l'interdit du rasage permettait d'eviter des maladies cutanees ou transmissibles par des lames.

D'ailleurs ces interdits sont suivis par les interdits de persing, tatouage... eux aussi pouvant transmettre de maladies ou servant a montrer leur attachement a un dieu ; les egyptiens qui se rasaient la tete et la barbe est un bon exemple.


lire http://q.b5z.net/i/u/10105283/f/FAQ_-_L ... having.pdf

Par ailleurs, Nombres 6 indique aussi qu il etait possible de se raser les cheveux ou barbe

1 L'Éternel parla à Moïse, et dit : 2 Parle aux enfants d'Israël, et tu leur diras : Lorsqu'un homme ou une femme se séparera des autres en faisant voeu de naziréat, pour se consacrer à l'Éternel,
3 il s'abstiendra de vin et de boisson enivrante ; il ne boira ni vinaigre fait avec du vin, ni vinaigre fait avec une boisson enivrante ; il ne boira d'aucune liqueur tirée des raisins, et il ne mangera point de raisins frais ni de raisins secs. 4 Pendant tout le temps de son naziréat, il ne mangera rien de ce qui provient de la vigne, depuis les pépins jusqu'à la peau du raisin. 5 Pendant tout le temps de son naziréat, le rasoir ne passera point sur sa tête ; jusqu'à l'accomplissement des jours pour lesquels il s'est consacré à l'Éternel, il sera saint, il laissera croître librement ses cheveux.
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Re: Le port de la barbe du Levetique , loi perpetuelle ou no

Nouveau messagede Morpheus » 14 Sep 2012 22

le probleme qui se pose aujourd hui avec les interpretations de la torah, c est que certaines lois levetique doivent etre updater a notre epoque, par exemple le levetique 13 loi evoquant la Lepre n a plus de sens strict a notre epoque , il faut donc restranscrire ce verset a d autres maladies contemporelle pouvant rendre la personne impure.


Lev 13 Lorsqu’un homme aura sur la peau de son corps une tumeur, une dartre, ou une tache blanche, qui ressemblera à une plaie de lèpre sur la peau de son corps, on l’amènera au sacrificateur Aaron, ou à l’un de ses fils qui sont sacrificateurs. Le sacrificateur examinera la plaie qui est sur la peau du corps. Si le poil de la plaie est devenu blanc, et que la plaie paraisse plus profonde que la peau du corps, c’est une plaie de lèpre : le sacrificateur qui aura fait l’examen déclarera cet homme impur. S’il y a sur la peau du corps une tache blanche qui ne paraisse pas plus profonde que la peau, et que le poil ne soit pas devenu blanc, le sacrificateur enfermera pendant sept jours celui qui a la plaie.

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Re: Le port de la barbe du Levetique , loi perpetuelle ou no

Nouveau messagede Reloaded » 14 Sep 2012 23

The first mention of the beard in the word of God is in Genesis 41:14: "Then Pharaoh sent and called Joseph, and they brought him quickly out of the dungeon; and he shaved, changed his clothing, and came to Pharaoh." This tells us that Joseph had a beard, but shaved it to present himself before the king of the Egyptians. Perhaps the study of Antiquities can enlighten us here: in their ancient monuments, the Egyptians did not have a beard, but their enemies are seen with beards. The Egyptians wore short hair and shaved for the sake of hygiene, including avoiding lice. So Joseph shaved and changed into adequate clothing to present himself before Pharaoh.


ceci conforte l hypothese, que le port de la barbe differentiait les israelites des egyptiens qui avait pour coutume de se raser le crane, barbe...


But the law did not prohibit the use of a beard, so much so that we read further on: "You shall not shave around the sides of your head, nor shall you disfigure the edges of your beard… They (the priests) shall not make any bald place on their heads, nor shall they shave the edges of their beards… nor make any cuttings in their flesh.” (Leviticus 19:27, 21:5). These prohibitions had in view the customs of the pagan Canaanite priests who as a class distinguished themselves from the rest of their people in this way.


http://www.bible-facts.info/articles/beard.htm
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Re: Le port de la barbe du Levetique , loi perpetuelle ou no

Nouveau messagede Reloaded » 2 Nov 2012 23

The first instruction concerning the wearing of beards is found in Leviticus chapter 19, which contains a list of laws that were to govern the Israelite's behavior as the Creator God's representatives on earth. Each of these laws is meant to reflect God's character, his goodness, and his intended perfect way of life for mankind. The Israelites were to practice and maintain Gods' righteous and holy ways in order to prosper and show the distinct difference between God's way of life and mankind's way of life. Moses is told to speak to the whole nation of Israel in Leviticus 19:1-2 and give them God's laws:


"And the Lord spoke to Moses, saying, Speak to all the congregation of the children of Israel, and say to them, You shall be holy: for I the Lord your God am holy" (KJV).


Therefore, it is clear that the instructions concerning beards applied to all adult Israelite males and is a part of the terms and conditions of the covenant between God and national Israel.


To All Adult Israelite Males

"You shall not round the corners of your heads, neither shall you mar the corners of your beard"(Lev.19:27 KJV)


The word corners is noted in the instructions for both the head and beard. So perhaps, understanding the instruction concerning the hair on the head would help us to further understand the instruction concerning the beard. Does "not round the corners of the head" mean not to alter the ends of the hair, thus prohibiting cutting off the hair or trimming the length of the hair? Or does it mean not to alter the outline of the hair on the scalp?


The Head


The English word round in verse 27 is translated from the Hebrew word naqaph which is a primitive root; meaning to strike, to strike off; with more or less violence (beat, fell, corrode); by implication (of attack) to knock together, i.e. to surround, to go around, to enclose, to compass, to round circulate, to make round, or to round off.


The English word corners in verse 27 is translated from the Hebrew word peah which can mean mouth in a figurative sense, or a corner, an edge, a side, a quarter, a direction, a region, or an extremity.


We know from the scriptures that it was acceptable and prudent for men to cut their hair (See Num.6:5; 2.Sam.14:26; Ezk.44:20; 1.Cor.11:14); therefore, the Hebrew word peah in verse 27 must refer to the outline of the hair on the scalp (i.e., the confines of the hair on the skin, not the hair length).


The instruction "not round the corners of the head" may have been a prohibition against shaving the hair on the head in the fashion of the ancient Egyptians and other cultures who cropped their hair short or shaved it to form a circle, which was a part of the worship of their gods. These types of haircuts may also have been prohibited because they disfigure a man who is made in the image of God and therefore is a show of open contempt for God and his creation.


The Face

The second part of this instruction is "neither shall you mar the corners of your beard." The English phrase "mar the corners" in verse 27 is translated from two Hebrew words shachath and peah. Shachath can mean to decay, (i.e., to cause ruin, cast off , corrupt, destroy, or mar). Therefore, we know that the beard is not to be disfigured or destroyed.


As with the hair on the head, in order to clearly understand this instruction, we have to know what "the corners of a beard" are. Does "the corners" of a beard mean the ends of the beard, thus prohibiting trimming the length of the beard? Does it mean not to alter the outline of the hair on the skin of the face?


From the many meanings of the word peah, it could be assumed that a priest was prohibited from trimming the length of his beard. However, it seems logical that if this were what was intended, a Hebrew word that clearly indicated the end or termination of something would have been used, such as, a derivative of the Hebrew verb qasa, which means cut off. The Hebrew words qsat, qaseh, qeseh,and qasu, derived from qasa in noun form express a termination point of a thing such as a border or a coastline or the tip of a rod.


Because the Hebrew word peah used in verse 27 does not clearly define the totality of the beard and is the same word used to define the limits of the hair on the head and no Hebrew word is used in verse 27 to define the length of the beard, it seems logical to assume that the corners (i.e., the peah) of the beard refers to the hair on the skin of the face and not the hairs length.


The meaning of both Hebrew words that define what was not to be done to a man's beard depends on the context in which these words are used; therefore, the following are logical assumptions concerning a man's beard:


The instruction is speaking to an existing beard and something that is not to be done to it. As with the hair on the head, beards do not have corners, beards are naturally rounded to the contour of the face. Therefore, the Hebrew word shachath indicates that the edges of an existing beard on the face are not to be altered. In other words, the hair on the skin of the face is not to be shaped into an unnatural configuration. The instruction in verse 27 is not speaking to the removal of the beard, because if it were, there would be no reason to mention the peah (corners) of the beard in a context of altering a beard. Therefore, a more correct translation of the instruction "neither shall you mar the corners of your beard" would be "neither shall you destroy the edges of your beard." It is clear from the instruction in verse 27 that a prohibition against disfiguring the beard is contained in this law, so the following can be logically assumptions thus far in the analysis of this law:


Verse 27 prohibits Israelite males of the general population from altering the outline of an existing beard on the skin of the face. Verse 27 does not prohibit Israelite males from shaving off their beard. Verse 27 does not prohibit Israelite males from trimming the length of the beard. Although the law does not clearly state that all adult Israelite males must wear beards, the biblical evidence clearly shows that this was the case. The record also shows that it was a disgrace for an Israelite male to have his beard disfigured or shaved off for reasons other than those specifically granted within God's law or required by God for a specific reason.


Although there is no clear instruction that required Israelite men to continually wear a beard as is required of the Levitical priesthood, what is clear is that, if a man wears a beard, he must wear a full beard and he is prohibited from altering the outline of the beard on the face as a repetitive routine practice. See Lev.19:27.

http://www.bibleresearch.org/articles/alw5.htm
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