{"id":1611,"date":"2016-01-22T00:05:16","date_gmt":"2016-01-21T22:05:16","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=1611"},"modified":"2017-07-25T08:27:07","modified_gmt":"2017-07-25T05:27:07","slug":"01-22-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/01-22-05\/","title":{"rendered":"05. Activit\u00e9s d\u2019un tribunal rabbinique, mariage, pr\u00e9l\u00e8vements et d\u00eemes<\/strong>"},"content":{"rendered":"

\u00a0\u00a0\u00a0 <\/strong>Nos sages ont interdit, le Chabbat, d\u2019examiner un diff\u00e9rend judiciaire et d\u2019ex\u00e9cuter les peines prononc\u00e9es par un tribunal rabbinique (beit din<\/em>). De m\u00eame, il est interdit de r\u00e9aliser, le Chabbat, les actes constitutifs d\u2019un mariage (iroussin<\/em>\u00a0: transmission de la bague \u00e0 l\u2019\u00e9pous\u00e9e, devant t\u00e9moins\u00a0; nissou\u00efn<\/em>\u00a0: entr\u00e9e des \u00e9poux sous le dais nuptial, lecture de l\u2019acte de mariage et b\u00e9n\u00e9dictions), d\u2019un divorce (transmission de l\u2019acte de divorce), une c\u00e9r\u00e9monie de \u2018halitsa<\/em> (\u00ab\u00a0d\u00e9chaussage\u00a0\u00bb, c\u00e9r\u00e9monie par laquelle on se d\u00e9gage de l\u2019obligation du l\u00e9virat), ou une c\u00e9r\u00e9monie de l\u00e9virat. Les sages ont interdit ces proc\u00e9dures, de crainte que l\u2019on en v\u00eent \u00e0 \u00e9crire (Beitsa <\/em>37a). De m\u00eame, il est interdit, pendant Chabbat, de racheter un premier-n\u00e9, car le rachat ressemble \u00e0 un acte de vente. Si le trente-et-uni\u00e8me jour \u00e0 compter de la naissance de l\u2019enfant tombe le Chabbat, on repousse le rachat au lendemain. De m\u00eame, nos ma\u00eetres ont interdit de consacrer un bien, d\u2019en faire l\u2019anath\u00e8me, ou d\u2019en \u00e9valuer la valeur pour le d\u00e9dier au Temple\u00a0; en effet, quand on consacre ainsi un bien, celui-ci est juridiquement transf\u00e9r\u00e9 dans le domaine du Sanctuaire, ce qui ressemble \u00e0 une vente. En revanche, il est permis de s\u2019engager \u00e0 faire un don (ts\u00e9daqa<\/em>), car l\u2019engagement en tant que tel ne r\u00e9alise pas encore le changement de patrimoine. Si l\u2019on a achet\u00e9, vendu, ou fait l\u2019un quelconque des actes susmentionn\u00e9s pendant Chabbat, l\u2019acte est n\u00e9anmoins valable (Michna Beitsa<\/em> 36b\u00a0; Choul\u2019han \u2018Aroukh<\/em> 339, 4).<\/p>\n

Le Chabbat, on ne proc\u00e8de pas aux pr\u00e9l\u00e8vements (t\u00e9rouma<\/em>, plur. t\u00e9roumot<\/em>) ni aux d\u00eemes (ma\u2019asser<\/em>, plur. ma\u2019asserot<\/em>), ni \u00e0 l\u2019extraction de la \u2018hala<\/em> (morceau que l\u2019on pr\u00e9l\u00e8ve pour rendre le pain propre \u00e0 la consommation). En effet, faire ces pr\u00e9l\u00e8vements est assimilable au fait de consacrer des fruits au Sanctuaire. De plus, c\u2019est assimilable au fait de rendre des fruits propres \u00e0 \u00eatre consomm\u00e9s (Beitsa<\/em> 36b, Ma\u00efmonide 23, 14). Si, par erreur, on a proc\u00e9d\u00e9 \u00e0 de tels pr\u00e9l\u00e8vements, il est permis de consommer, pendant Chabbat, les produits que les pr\u00e9l\u00e8vements auront rendu propres \u00e0 la consommation. Par contre, si l\u2019on a fait ces pr\u00e9l\u00e8vements en sachant qu\u2019ils \u00e9taient interdits, ce qui est fait est certes valablement fait, et les produits sont permis, mais il est interdit \u00e0 tout Juif de les consommer avant l\u2019issue de Chabbat (Michna Terouma<\/em> 2, 3, Michna Beroura<\/em> 339, 25).<\/p>\n

Si l\u2019on craint de ne pas avoir le temps de pr\u00e9lever les t\u00e9roumot <\/em>et les ma\u2019asserot <\/em>avant Chabbat, on pourra r\u00e9citer, avant Chabbat, mais sans b\u00e9n\u00e9diction, le texte relatif \u00e0 ces pr\u00e9l\u00e8vements, pour ce que l\u2019on pr\u00e9l\u00e8vera pendant Chabbat. Ce que l\u2019on aura r\u00e9cit\u00e9 le vendredi aura amorc\u00e9 le processus de pr\u00e9l\u00e8vement, et par ce biais, il sera permis, m\u00eame apr\u00e8s l\u2019entr\u00e9e de Chabbat, de pr\u00e9lever effectivement les t\u00e9roumot <\/em>et les ma\u2019asserot<\/em>, en r\u00e9citant le texte habituel, assorti de sa b\u00e9n\u00e9diction. De m\u00eame, si l\u2019on craint de ne pas avoir le temps de pr\u00e9lever la \u2018hala<\/em>, on pourra la pr\u00e9lever de cette fa\u00e7on.<\/p>\n

Seul celui qui est propri\u00e9taire des fruits peut proc\u00e9der au pr\u00e9l\u00e8vement requis en profitant de la condition \u00e9mise le vendredi \u2013 c\u2019est-\u00e0-dire en s\u2019appuyant sur le texte, relatif aux pr\u00e9l\u00e8vements, que l\u2019on aura r\u00e9cit\u00e9 le vendredi. Mais pour toute autre personne, cette condition n\u2019est pas efficace. Si l\u2019on est invit\u00e9 \u00e0 partager un repas de Chabbat chez autrui, et que l\u2019on craigne que le ma\u00eetre de maison n\u2019oublie de pr\u00e9lever les t\u00e9roumot<\/em> et ma\u2019asserot<\/em>, on pourra lui demander, la veille de Chabbat, de faire de lui son d\u00e9l\u00e9gu\u00e9 (chalia\u2019h<\/em>) afin de proc\u00e9der auxdits pr\u00e9l\u00e8vements pour son compte. De cette fa\u00e7on on pourra \u00e9mettre la condition, d\u00e8s la veille de Chabbat, que l\u2019on proc\u00e9dera aux pr\u00e9l\u00e8vements effectifs pendant Chabbat (Michna Dema\u00ef<\/em> chap. 7, 1 et 5, Talmud de J\u00e9rusalem ad loc., Ma\u00efmonide, Ma\u2019asser <\/em>9, 7-9)[1]<\/a><\/sup>.<\/p>\n

\n
\n
\n[1]<\/a>. Lorsque nous disons que seuls le propri\u00e9taire des fruits ou son d\u00e9l\u00e9gu\u00e9 peuvent \u00e9mettre une condition permettant de pr\u00e9lever pendant Chabbat, nous visons par-l\u00e0 les fruits ayant statut de t\u00e9vel<\/em>, c\u2019est-\u00e0-dire des fruits sur lesquels les pr\u00e9l\u00e8vements n\u2019ont assur\u00e9ment pas \u00e9t\u00e9 faits. Mais s\u2019agissant de fruits ayant statut de dema\u00ef<\/em>, c\u2019est-\u00e0-dire des fruits sur le pr\u00e9l\u00e8vement desquels p\u00e8se un doute, m\u00eame un tiers peut former ladite condition (Talmud de J\u00e9rusalem, Dema\u00ef<\/em> 7, 1). Le texte \u00e0 r\u00e9citer, quand on veut \u00e9mettre cette condition, est le texte m\u00eame que l\u2019on r\u00e9cite pour le pr\u00e9l\u00e8vement des t\u00e9roumot<\/em> et ma\u2019asserot<\/em>, \u00e0 ceci pr\u00e8s que l\u2019on donnera \u00e0 tous les verbes valeur de futur\u00a0: \u05de\u05d4 \u05e9\u05d0\u05e0\u05d9 \u05e2\u05ea\u05d9\u05d3 \u05dc\u05d4\u05e4\u05e8\u05d9\u05e9 (\u00ab\u00a0ce que je me destine \u00e0 pr\u00e9lever\u00a0\u00bb). Apr\u00e8s que l\u2019on aura d\u00e9pos\u00e9 la t\u00e9rouma<\/em> \u00e0 sa place, on n\u2019y touchera plus pendant Chabbat, car elle est mouqts\u00e9<\/em> (cf. ci-apr\u00e8s, chap. 23 \u00a7 15).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\u00a0\u00a0\u00a0 Nos sages ont interdit, le Chabbat, d\u2019examiner un diff\u00e9rend judiciaire et d\u2019ex\u00e9cuter les peines prononc\u00e9es par un tribunal rabbinique (beit din). De m\u00eame, il est interdit de r\u00e9aliser, le Chabbat, les actes constitutifs d\u2019un mariage (iroussin\u00a0: transmission de la bague \u00e0 l\u2019\u00e9pous\u00e9e, devant t\u00e9moins\u00a0; nissou\u00efn\u00a0: entr\u00e9e des \u00e9poux sous le dais nuptial, lecture de […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[102],"tags":[],"class_list":["post-1611","post","type-post","status-publish","format-standard","hentry","category-01-22"],"yoast_head":"\n05. 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