{"id":1085,"date":"2016-05-05T07:00:35","date_gmt":"2016-05-05T04:00:35","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=1085"},"modified":"2018-03-18T09:58:56","modified_gmt":"2018-03-18T07:58:56","slug":"05-05-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/05-05-07\/","title":{"rendered":"07. Jeter des v\u00eatements dans le feu\u00a0; prier aupr\u00e8s des tombeaux des justes"},"content":{"rendered":"

Certains avaient l\u2019usage de jeter dans le feu de M\u00e9ron des v\u00eatements pr\u00e9cieux\u00a0; et l\u2019on disait que c\u2019\u00e9tait en l\u2019honneur du Tanna Rabbi Chimon bar Yo\u2019ha\u00ef. On trouve des t\u00e9moignages assurant que certains rabbins prenaient part \u00e0 cet usage. En revanche, certains grands ma\u00eetres ont mis cela en cause. Selon eux, il n\u2019y a \u00e0 cela aucune raison\u00a0; au contraire, disent-ils, la chose est d\u00e9fendue, au titre de l\u2019interdit de g\u00e2cher (bal tach\u2019hit<\/em>). Il est vrai que, jadis, on br\u00fblait les v\u00eatements du roi apr\u00e8s son d\u00e9c\u00e8s\u00a0; mais cela s\u2019explique par le fait qu\u2019il \u00e9tait interdit aux autres de s\u2019en servir, en raison de l\u2019honneur d\u00fb au roi. Mais dans notre cas, pourquoi br\u00fblerait-on des v\u00eatements gratuitement\u00a0? (cf. Choel Oum\u00e9chiv<\/em>, cinqui\u00e8me \u00e9dition, 39\u00a0; \u2018Hiqr\u00e9 Lev<\/em>, deuxi\u00e8me \u00e9dition, Yor\u00e9 D\u00e9\u2019a<\/em> 11.) Certains auteurs tentent de trouver une justification aux tenants de cet usage\u00a0: selon eux, c\u2019est seulement quand on d\u00e9truit un objet de fa\u00e7on gratuite que l\u2019on enfreint l\u2019interdit de g\u00e2cher\u00a0; mais quand on fait cela pour une raison d\u00e9termin\u00e9e, tel que faire honneur \u00e0 Rabbi Chimon bar Yo\u2019ha\u00ef, ce n\u2019est pas interdit (cf. Torah Lichmah<\/em> 206). En pratique, si ses propres anc\u00eatres ne faisaient pas cela, il ne convient pas d\u2019adopter un usage controvers\u00e9. Mais si ses anc\u00eatres avaient l\u2019usage de br\u00fbler des habits, on sera autoris\u00e9 \u00e0 s\u2019appuyer sur ceux des d\u00e9cisionnaires qui tentent de le justifier. Toutefois, il est pr\u00e9f\u00e9rable de donner en argent la contre-valeur de ces v\u00eatements, plut\u00f4t que de les d\u00e9truire par le feu[5]<\/a><\/sup>.<\/p>\n

Quand on se rend sur les tombeaux des tsadiqim<\/em> (justes) pour prier, il faut faire attention de ne pas s\u2019adresser \u00e0 eux dans notre pri\u00e8re. C\u2019est en effet au Saint b\u00e9ni soit-Il seul qu\u2019il nous est ordonn\u00e9 de prier\u00a0; et quiconque prierait un juste transgresserait en cela un interdit, ce qui le ferait m\u00eame ressembler \u00e0 ceux qui interrogent les morts, pratique toraniquement d\u00e9fendue (Dt 18, 11). Certains auteurs permettent pourtant de s\u2019adresser au tsadiq<\/em>, en lui demandant d\u2019interc\u00e9der en faveur de celui qui prie sur son tombeau, aupr\u00e8s de Celui qui r\u00e9side dans les hauteurs (Peri M\u00e9gadim<\/em> 581, Echel Avraham<\/em> 16). D\u2019autres l\u2019interdisent, parce que l\u2019on peut trouver, m\u00eame en cela, une ressemblance avec l\u2019interrogation des morts\u00a0; toute pri\u00e8re doit \u00eatre adress\u00e9e exclusivement au Ma\u00eetre du monde, sans m\u00ealer un quelconque interm\u00e9diaire \u00e0 l\u2019affaire. Mais au sein de sa pri\u00e8re, on est autoris\u00e9 \u00e0 demander au Ma\u00eetre du monde d\u2019agr\u00e9er notre pri\u00e8re en consid\u00e9ration du m\u00e9rite de ce juste (Maharil, Tour\u00e9 Zahav<\/em> 581, 39). En effet, en se reliant \u00e0 la Torah et aux bonnes actions de ce juste, nous devenons meilleurs et plus accomplis\u00a0; et en vertu de ce m\u00e9rite, nous demandons que notre pri\u00e8re soit agr\u00e9e.<\/p>\n

\n
\n
\n[5]<\/a>. Pour approfondir la question, cf. Hamo\u2019adim Bahalakha, Lag Ba\u2019omer<\/em>, du Gaon Rabbi Chelomo Yossef Zevin. Cf. aussi Tigla\u2019hat Mitsva V\u00e9\u2019inyan\u00e9 Lag Ba\u2019omer<\/em> pp. 243-248 et 264-277, carnet Kevod M\u00e9lakhim<\/em> de Rabbi Chemouel Heller de Safed, qui justifie l\u2019usage\u00a0et dit notamment tenir un t\u00e9moignage selon lequel Rabbi \u2018Ha\u00efm Ben Attar, l\u2019auteur du saint Or Ha\u2019ha\u00efm<\/em>, faisait ainsi.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Certains avaient l\u2019usage de jeter dans le feu de M\u00e9ron des v\u00eatements pr\u00e9cieux\u00a0; et l\u2019on disait que c\u2019\u00e9tait en l\u2019honneur du Tanna Rabbi Chimon bar Yo\u2019ha\u00ef. On trouve des t\u00e9moignages assurant que certains rabbins prenaient part \u00e0 cet usage. En revanche, certains grands ma\u00eetres ont mis cela en cause. Selon eux, il n\u2019y a \u00e0 […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[86],"tags":[],"class_list":["post-1085","post","type-post","status-publish","format-standard","hentry","category-05-05"],"yoast_head":"\n07. 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